THE Imitation or following of Christ, and the contemning of worldly vanities: Whereunto, as springing out of the same root, we have adjoined another pretty treatise, entitled, The perpetual rejoice of the Godly, even in this life.  Ephesians 5. 
Be you followers of GOD as dear children, and walk in love, even as Christ hath loved us, etc.  
Seen and allowed according to the order appointed.  
Imprinted at London by Henry Denham.   

 depiction of Christ crucified, surrounded by adoring angels 
INRI  C. TeBrun pinx. S. Gribelin Sculp.   

¶ To the Noble and Right worthy Prince Thomas Duke of Norfolk, Earl Martial of England, one of the Lords of the Queen's majesties privy Counsel, and Knight of the honourable order of the Garter.  
IF Augustus Caesar, renowned Prince, being presented by a poor and simple Poet with a few brief and compendious Epigrams, did not only, by answering with the like, seem to accept and allow that his travail, but also with great and ample reward, give encouragement therewithal: I trust that your Lordship (being of yourself both wise and well affected) will much more in this so precious a present, receive my travail and fruitful exploit. The work of itself, deserves a good Patron, and the worthiness thereof putteth me in mind of your grace. And although in the same, no difficult questions at all are pursued (I mean in matters of religion) yet ghostly instructions and right Godly lessons at large are dilated: knowledge of letters and literal sense, therein so much is nothing supported, as amendment of life & manners advanced. How much it is needful in these present days, your Lordship (I think) doth well understand: & to you it is known, how far doth descent our life from our knowledge. And by how much the more it shallbe by your Lordship thought worthy the sale, by so much undoubtedly, your honour the better, shall show yourself fautor and friend unto virtue. Not distance of place could have altered my mind, but that to your grace I would have presented this sign of good will and loyal intent. And yet (notwithstanding such inward affection) I am to crave pardon of skilless attempt, and hoping no less than favour therein, I leave your good grace, unto the Almighty, who always in honour preserve your estate.  
Your humble Orator. Edward Hake.   

To the Reader.  
THOU hast here (gentle Reader) the pathway to perfect life, under the title of The Imitation of Christ, whose footsteps if thou follow, thou canst never go astray, for he is the way, the truth, and the life. Learn here with Christ to contemn the world, learn his modesty, his meekness and humility. In doctrine, learn his sincerity, simplicity & verity. Learn his love & uncomparable charity. And to conclude, learn to bear thine own Cross after Christ manfully. This shalt thou soon learn to do, if thou canst once become humble in thine own eyes. For to the humble God giveth grace, but the proud he doth resist. Fly therefore from pride, as far as possible thou mayest. It was the overthrow of the first man: yea God spared not his Angels in their pride. Wherefore Christ hath said, that who so shall exalt himself shall be brought low, and who so shall humble kimselfes, shall be exalted. Humble thyself therefore with Christ, follow his steps in this life, and where thou shalt not find thyself able to tread in his steps, as thou wouldst, call upon him for help, and thou shalt be sure that either he will make thee able, or else accept thy desire, for the deed that thou desirest to do. And that crown of righteousness that is due unto him, he will give unto thee in that day when he shall take thee unto himself. Farewell in Christ, and pray with all the holy Saints: that Christ's Kingdom may shortly come.  
Amen.   

¶ The Table or Summaries of all the Chapters.  

OF the contempt of worldly Vanities. folio. 1.  
Of Modesty. folio. 3  
Of the Doctrine of the truth. 4  
Of Wit in our doings. 6  
Of the reading of holy Scripture. 7  
Of the unruly affections of the mind. 7  
Of fleeing vain Hope and Pride. 8  
Of taking heed of overmuch familiarity. 9  
Of Obedience and Subjection. 10  
Of the avoiding of familiarity of words. 10  
Of the attaining of peace, and earnest desire of profiting. 11  
Of the profit of adversity. 12  
Of resisting temptations. 13  
Of taking heed of rash judgement. 15  
Of the works of love. 16  
Of bearing of other men's faults. 17  
Of solitary Life. 18  
Of the examples of Godly Fathers. 18  
Of the exercises of one that is the child of God in deed. 20  
Of the love of solitariness & silence. 22  
Of chastining thy soul & keeping the same in awe. 25  
The consideration of man's miseries. 26  
Of the meditation of death. 28  
Of the last judgement of God, and punishment of Sinners. 31  
Of the zealous amendment of our whole life. 33  
¶ Of the ●●●●rde life of Man. 37  
Of Modesty and obedience. 39  
Of the good and quiet person. 40  
Of the sincerity of mind, & plainness of meaning. 41  
Of the consideration of a man's self. 42  
Of the joy of a good Conscience. 43  
Of the loving of jesus above all things. 44  
Of the familiar friendship of jesus. 45  
Of the lacking or being without comfort. 46  
Of thankfulness for the benefits of God. 49  
Of the small number of the Lovers of Christ his Crosse. 50  
Of bearing of Christ his Crosse. 52  
Of the inward communication of Christ with the faithful Soul. 56  
That the truth doth speak within us without noise of words. 57  
That the words of God are to be heard humbly: and that the same notwithstanding be not pondered & weighed of most men. 58  
¶ A prayer by which heavenly doctrine and religion is called for. 59  
That truth and modesty in the sight of God, is to be ex●●●ised. 60  
Th●●●●yse of God, and thanksgiving for his benefits: and likewise of the force of the love of God. 61  
Of the trial of the true Lover, and how the enemy must be resisted. 63  
Of Modest hiding the benefits of God. 65  
Of setting little by a man's self in the sight of God. 57  
That we aught to drive all our doings to God's glory, as to the farthest end or mark that we shoot at. 68  
That it is a sweet thing to serve God & to despise the world. 69  
That the desires of the mind are to be examined, and ordered. 71  
Of the manner of patience, and the fight against desires. 71  
Of obeying our betters according to the example of our Lord jesus Christ. 73  
Of considering the secret judgements of God that we do not advance ourselves to much in prosperity. 74  
How we must be minded, and what we aught to say in such things as we desire to have. 75  
¶ Prayers to perform Gods william. 76  
That true comfort must be sought for in God only. 76  
That all carefulness is to be committed to God. 77  
That the miseries of this life must be suffered patiently according to Christ's example. 78  
Of bearing of injuries and wrongs, and who it is that is patient in deed. 71  
Of the confession of a man's own infirmity, and of the miseries of this life. 80  
That we must rest and repose ourselves in God above all good things and gifts. 82  
Of the recouncing of so many benefits of God. 84  
Of four things which do procure peace. 85  
¶ A prayer against evil thoughts. 86  
¶ Prayers to obtain the lightning of the mind. 86  
Of the avoiding of curious inquiry how another man doth live. 87  
In what things steadfast peace of mind and true profiting doth consist. 88  
Of the excellency of a free mind: and likewise that humble prayer is better than reading. 89  
That men are most of all hindered from the coming to the highest felicity, through the love of themselves. 90  
¶ Prayers to attain to cleanness of mind and the heavenly wisdom. 90  
Against ill speakers. 91  
How God must be called upon and praised in adversities. 91  
Of craving of God's help and confidence to recover grace. 92  
Of despising of all things in the world, that the Creator may be found. 94  
Of the denial of a man's self, and the putting of all desire from him. 96  
Of the instability of man's mind, and of setting God before himself above all things. 97  
That there is pleasure above all things, and in all things, to one that loveth God. 97  
That this life is never in safety from temptations. 99  
Against the vain judgements of men. 100  
Of the pure and entire yielding up of himself to the attaining of the liberty of mind. 101  
Of convenient dealing in outward things and flying unto God in dangers. 101  
That man be not importunate in his business. 102  
That man hath no goodness of himself, nor that he can boast of any thing. 103  
Of the contempt of mortal honour. 104  
That a man must not set his peace upon men. 104  
Against vain and worldly knowledge. 105  
Of not drawing outward things unto a man. 106  
That we must not believe all men, and that we soon fall and offend in words. 107  
Of putting thy trust in God, if thou be assailed with the darts of evil tongues. 108  
That all grievous things must be suffered patiently for the life everlasting. 110  
Of the day of everlastingness, and the anguish or troubles of this life. 111  
Of the desire of life everlasting, and how great good things are promised to them that fight. 113  
How a man being pressed down with evils aught to yield himself up unto God. 106  
That we must rest upon base or course works when we departed from the highest works. 118  
That man aught to think himself worthy, not of comfort, but of stripes. 119  
That God's favour hath nothing to do with those men whose minds are earthly. 120  
Of the divers motions of Nature and of Grace. 121  
Of the corruption of Nature, and of the power and strength of God's grace. 124  
We aught to deny ourselves, and to follow Christ by his cross. 126  
That man be not overmuch discouraged, if at any time he have fallen into any offence. 127  
Of learning the deeper things and the hid judgements of God unsearched. 128  
That all hope and trust must be fixed in God alone. 131   
Finis Tabulae.   


The glory of the Honourable, is the the fear of God.  HONI SOIT QVI MAL Y PENSE   


Of the contempt of worldly vanities. The first Chapter.  ¶ He that followeth me, doth not walk in darkness, but hath the light of life. 
THese are Christ his own words, by the which we are admonished to follow his life & manners, if we desire to be lightened truly & delivered from all blindness of heart. Therefore we aught to meditate & ponder the life of Christ with exceeding great study and desire. For undoubtedly the doctrine of Christ doth pass all the doctrine of all good men that ever were: and in case a man be endued with the spirit of Christ, the same doth find in his word a secret or hidden Manna. Howbeit, it happeneth that many do therefore conceive small desire by the often hearing of the Gospel preached, because the same are void of the spirit of Christ. For assuredly if a man will understand Christ his words fully, & with delectation, he must of necessity endeavour to fashion out his whole life according to his example. What good doth difficult reasoning about the Trinity in case thou be void of humbleness of mind, & doth therefore offend the blessed Trinity? Surely they are not hard sayings that can make a holy & just man, but it is a studious life that doth make one beloved of God. I had rather feel the repentance of my sins within myself, than understand after what sort repentance is defined. If thou have all the scriptures by heart, yea, and all the witty sayings of the Philosophers to, what good do all these without Charity & the grace of God? Vanity is vain, & all things are but vanity, besides the love of God and his only service. That (when all is done) is highest wisdom, to go on unto the Kingdom of Heaven by contemning of the World. It is vanity for a man to seek transitory riches, and to put his hope in the same: It is vanity for a man to seek for honour & promotion, to advance himself: Vanity it is to follow the lusts of the flesh, & to covet those things which shall afterwards 'cause one grievously to be punished: Vanity it is to wish for long life, & all that while to make small account of a good life: Vanity it is to look upon the life present only, & never to cast what will come after: Vanity it is to love those things which do pass away with in credible swiftness, & yet not to make haste to that place where joy doth endure everlastingly. Be often mindful of the proverb, which saith. Neither is the eye satisfied with seeing nor the ear filled with hearing. Wherefore, endeavour thou to withdraw thy mind from the love of transitory things, & be take thyself to things that be Heavenly. For they which be obedient to his own lusts, the same do both defile their minds with the conscience of sin, & do thereby also forego the grace and favour of God.   

Of Modesty. The second Chapter.  
ALl men are naturally desirous of learning: But what good 
Learning without true religion, nothing worth.  doth knowledge that is void of Religion? Even the basest Husbandman that is, having the true fear of God with him, is in all respects to be preferred before the lofty Philosopher, who (by Astronomical speculation) occupieth his head about the course of heaven, without the regard of himself. He that knoweth himself aright, the same setteth but 
Noscere ipsum.  small store by himself, neither is he tickled with worldly praises. Though I have knowledge of all things in the world, and yet do want the love of GOD, what good shall the same do me before God, who will judge me according to my deeds? Give over greedy desire to learn, which diversly distracteth the mind, and deceiveth it. For the learned sort have desire to be had in admiration, and to be called wise. Now, many things there are, the knowledge of which do little profit the Soul, or rather nothing at all: and he is a very fool that earnestly applieth any other things than those which do make to his own salvation. Many words do not fill the soul, but a godly life doth refresh the mind, and an upright conscience doth minister boldness to approach unto God. Look how many the more and better things that thou hast learned, so much the more grievous punishment shalt thou have, except thou lead thy life so much the more virtuously. Wherefore wax thou not insolent, either for any cunning or knowledge that thou hast, but rather become the more fearful for the knowledge of things that god hath given thee above others. And if thou think to thyself that thou knowest many things, & that thou hast learned 
we aught not to advance ourselves of learning but rather to acknowledge our ignorance and want of skill.  many things, weet thou well that there be a great sort of things more which thou dost not know: and be not therefore proud & lofty, but rather acknowledge thine own ignorance and want of skill. Wherefore shouldest thou put forth thyself afore other, when there are many found better learned, and more skilful of the law than thou thyself art? If thou wilt know and learn some thing with utility and profit, love thou to be unknown, and to be accounted as no body. For true knowing & despising of a man's own self, is the chiefest and most profitable learning above all other, and great wisdom and perfection it is to set little store by himself, and to magnify other men, and to have them in price and estimation. If thou shalt see one offend openly, or commit some grievous crime, thou oughtest not therefore to think thyself more perfit than he is: For thou knowest not how long thou shalt thyself continued in virtuous life. We are frail assuredly all the sort of us: but yet think thou that no body is more frail than thyself.   

Of the doctrine of the truth. The third Chapter.  
Happy is he whom the truth teacheth: not with letters and words that vanish, but with itself, by itself, even as it is. For our opinions and senses do often times deceive us, and be of little force. What profiteth subtle disputation about hid and obscure matters, which though we be ignorant of, yet shall they be no hindrance unto us at the judgement day of God? Truly, it is notable folly that we do wilfully apply ourselves unto curious and hurtful things, and despise such things as be profitable and necessary for us. Being so Egle eyed, yet we see nothing at all. Wherefore should we pass upon those diffused terms of the Logicians called Genus and Species? For he is rid from a great number of opinions whom that everlasting word doth speak unto. For all things have their being of the word only: and all things do speak the word only: & this is that beginning which doth speak unto us, and without whom no body understandeth or judgeth the thing aright: But he unto whom all things are that one thing, and which draweth all things unto that one thing, & beholdeth all things in that one thing, the same is able to be constant of mind and evermore to repose himself in God. O God of truth, make me one with thee in everlasting love. It irketh me to read & here many things divers times. It is in thee whatsoever I do desire and covet. Let all Teachers hold their peace: let the whole world keep silence in thy sight: do thou only speak unto me. For the more nearly joined that every man is with himself, and the more dwelling in himself, he doth the less run at random abroad: the same doth perceive both so many the more things, and the more profound things without labour, because he receiveth the light of his understanding from above. A pure, simple, and constant soul is not drawn into divers works, which doth all things unto the honour of God, & laboureth earnestly to cease from all love of himself. For what doth more hinder a man and vex him, than the unruly affections of the soul? A good and godly man doth first and foremost take deliberation with himself, before such time as he begin his business: neither doth he suffer himself to be drawn away to wicked lusts, by his own deeds, but enforceth them to be at obedience and commandment of right reason. Surely 
There is no combat more xecellent, then for a man to conquer himself.  there is no combat more sharp, than for a man to endeavour to conquer himself: and this is the work that we aught to take in hand, that we do conquer ourselves, and become every day more strong than our selves, and evermore profit somewhat in virtuous life. For the whole perfection of this life hath a certain imperfection adjoined unto it, and all the knowledge of truth that we have here, is yet not void of darkness and ignorance. The humble knowledge of ourself is altogether a more certain and approved way unto God, than profound searching out of knowledge. And yet is not knowledge to be found fault withal, or the understanding of any thing, which being duly considered, is good, and the creature of God. Howbeit, 
An upright conscience aught to be preferred before worldly knowledge.  I say that an upright conscience is evermore to be preferred before it, and the life that treadeth the path of virtue and Godliness. But because most men do study rather how to have knowledge, than to live well, it happeneth that most commonly they err or wander, and do get in manner no fruit and commodity, or at lest wise, slender and small in consideration of their travail: who in case they would be as diligent both in rooting up of vices, and also in sowing of Virtues, as they are in proposing of questions, certes there should not be so many enormities and heinous offences committed of the Vulgar people, nor yet should there reign so great liberty of life amongst those that are learned. And when the day of our doom or judgement shall come, and account shall be required at our hands, not what we have read, but what we have done: nor yet how well we have spoken, but how Christianlike we have lived. Go to now I pray you, where are all those masters and passing fellows at this present which were once of thine acquaintance, whilst they were living, and flourished in learning, whose stipends other men do now enjoy, which perhaps do not so much as once think upon them now? Even they seemed to be somewhat also as long as they were alive: and yet now there is no words at all made of them. So soon doth the glory of this World vanish away. If these men had framed a life according to their knowledge, than had they travailed in the studies of learning happily. How many men do perish in the World through their vain knowledge, in that they make small account of the worship of GOD: and because the same had liefer to be great than to be humble, it happeneth that their thoughts are nothing but vain and unprofitable. He is great in deed, which hath great charity. He is great in déedé, which being small in his own judgement, doth account all Type of honour as a thing of nothing. He is wise in deed, which reckoneth all earthly things but for Muck and Ordure, that he may win Christ unto himself: and he is well learned in deed, that doth God's will and forsaketh his own.   

Of wit in our doings. The fourth Chapter.  
We must not believe every thing that is spoken, or put into our heads, but the matter must warily and at leisure be pondered, how it agreeth with the will of God. Evil oftentimes (alack for pity) is sooner both credited & spoken touching another man that good is: so great is our infirmity. But such as be perfit, do not believe man's saying, because they know man's weakness to be both prove unto naughtiness, and oftentimes to offend and fall in his words. It is a point of great wisdom, neither to be headlong hasty in those things that thou dost, nor yet to be so stiff, that thou wilt never give over that which thou hast once coveted in thine heart. It is a point of the like wisdom, neither to credit every man's words, nor yet by & by to utter & communicate unto other those things which thou hast heard or credited. Counsel with the wise 
The counsel of wisemen rather to be followed, than thine own fantasies.  and godly person, and rather endeavour to be instructed of him that is better, than thyself to follow thine own devices. A good life maketh one wise to Godward, and skilful of many things. The more humble and obedient every man doth she we himself to God, both the wiser and the more quiet is the same person in all things.   

Of the reading of holy Scripture. The fift Chapter.  
TRuth must be sought for in the holy Scripture, and not eloquence: and they aught to be read with the same spirit, as they are uttered forth unto us: and in them profit rather than the subtlety of reasoning should be ensued: neither is it less meet for us willingly to read godly and homely books, than such as are difficult and profound: neither let the authority of the writer move thee, to consider whether he have been of small or great learning, but let the love of pure truth draw thee to reading: and again consider, not what person it is that speaketh it, but what thing it is that is spoken. Men do perish, but God's truth abideth for ever: and God speaketh unto us after divers sorts, without having any respect at all unto persons. Our own curiosity doth oftentimes hinder us, whilst that we covet to perceive and discuss those things, which should be let alone in all respects. If thou desire to have fruit and commodity by them, read thou them humbly, simply, faithfully, & never covet after the name of knowledge. Love to be questioning with godly men, and attentively hear their sayings, and be not offended at the nipping words of thine Elders, for they are not causeless spoken.   

Of the unruly affections of the mind. The vi Chapter.  
Whensoever a man doth covet any thing inordinately, by and by he is made unquiet in his mind. The proud or covetous 
A covetous mind never satisfied, but an humble spirit leadeth his life in peace  man is never at rest within himself: but he which is poor and humble of mind, the same leadeth his life in perfit peace. But he which hath not yet mortified the affections of his mind, that person is both easily tempted, and also is overcomed with trifling and vile things. One weak of mind, and that as yet is half carnal and prove unto sensuality, is scarcely able to pull himself wholly away from earthly desires: and therefore while he doth withdraw himself, full often he doth the same with sorrowfulness, and if one do withstand him, he is soon moved or angry. But if he have ensued that thing which he hath desired, he is forthwith pricked with the conscience of sin, because he hath obeyed his desire, which doth no whit make to the peace which he sought for. Therefore true peace of mind is found, not in obeying, but in resisting the desires and affections: and that peace is not in the heart of the carnal man, nor in one addicted to external things, but in a man that is fervent and spiritual.   

Of fleeing vain hope and pride. The vij Chapter.  
IT is a point of lightness to put hope in men & other creatures, 
A point of lightness to trust in man, or any other creature.  be not thou ashamed to be a slave to others for the love of jesus Christ, and to seem poor in this life. Stay not upon thine own self, but put thy hope in God. Endeavour to thy power, and God shall help thy good will and meaning: put no confidence either in thine own knowledge or in the policy of any mortal man, but rather in the favour of God who both helpeth the humble, & also thrusteth down the proud. Glory not either in thy riches if thou have them, nor yet in thy friends, if they be mighty: but glory in God which both ministereth all things, and desireth to give himself above all things. Advance not thyself as touching either the mightiness or beauty of thy body, which being taken with some small or light disease, is by and by defaced. Do not thou stand in thine own conceit for thy towardness and wit, lest thou offend God, whose gift it is, whatsoever goodness thou hast of nature. judge not thyself better than other, lest perhaps thou be counted worse with God, who knoweth what is in man. Be not proud with well doing. For God's judgements are far other than the judgements of men, whom that thing doth many times displease, which doth like men well enough. If there be any good thing 
No hurt to make himself inferior to all men, but to prefer himself before other it is hurtful.  in thee, think that there be better things in another man, to the intent that thou mayest keep still humbleness of mind. It doth no hurt at all, though a man make himself inferior to all men: but it is hurtful if a man do prefer himself but before one man. An humble man enjoyeth continual peace: but the mind of the haughty person is tossed oftentimes with anger and ambition.   

Of taking heed of overmuch familiarity. The eight Chapter.  
DIsclose not thy mind to every man: but communicate thy business with the person that is wise and Godly. be seldom times conversant with youth, and those that be not of the household of faith. Flatter not the rich, nor yet be desirous to live with great men, but rather associate thyself to modest and simple, to godly and well mannered persons, and deal in things that are profitable. Be familiar with no women, but commend or praise all godly women universally. Wish to be familiar to God only, and his Angels. Eschew the familiarity of certain men. Charity must be had toward all men: but it is not expedient to be familiar with all men. Sometime it chanceth 
A hard thing to judge well of a man, before he be tried & known.  that one being unknown, hath a very good name, and afterwards, when that same party is once known and present, he groweth out of estimation, and becometh more obscure again. We think to ourselves something that we shall like other men well with whom we are grown into familiarity, of whom when the wickedness of our conditions is once perceived, we do also the more displease and mislike them.   

Of obedience and subjection. The ix Chapter.  
IT very much availeth to live in the subjection of an other, and 
To live in subjection of other, and not at a man's own liberty, doth very much avail.  not to be at a man's own liberty: and much more safely do men obey, than rule and command. Many be obedient for necessity rather than for love: & the same they do with pain, and quickly mumur and grudge: neither do those persons attain unto the liberty of mind, except they show themselves obedient both from the heart, and also, for God's sake. Whether soever thou turn thyself, no rest shalt thou find in any place but in modestly bearing the rule of an other man. The imagination and change of places hath deceived many. Every man hath delight to do according to his own judgement, and showeth himself somewhat friendly to them which be of that mind that he is of. But if God be among us, we must wholly give over our own opinion and purpose, sometimes to enjoy the commodity of peace. For who hath so good a wit that he knoweth all things? Wherefore trust not to much to thine own opinion: but hear also the judgement of other men willingly. And in case thou shalt give over thine own judgement for God's sake (notwithstanding that it be good) & shalt follow an other, thereby thou shalt profit and come forward the better. For I have oftentimes heard, that it is more safe to hear & receive counsel, than to give counsel. For possible it is, that a man's own judgement, 
To stand to much in his own opinion, although it be good, betokeneth pride, and wilful stubborness.  and opinion may be good enough in a matter: and yet if the same will not obey other, so long as reason, or the cause doth require it, even by that token, may he disclose & betray his own pride and wilful stubborness.   

Of the avoiding of familiarity of words. The ten Chapter.  
TAke heed of the haunt of men as much as it is possible. For talk which doth commonly pass about worldly things, is cause of great hurt, although it otherwise proceed from a mind that is simple and without evil meaning. For being snared with vanity, we are quickly defiled: and many times it happeneth that I do wish that I had held my tongue, & that I had not been in press and company. Now, if the cause be sought why we do so gladly talk together and babble one with another, (whereas nevertheless we seldom return unto silence, without some remorse of conscience,) it shall be found to be this, that we seek after comfort by often communication, & desire to relieve our wearied minds with sundry cogitations, & so the more earnestly that we love and covet every thing, or the more we perceive that every thing is against us, so much it liketh us the more to talk and think thereof, and that most commonly in vain. For this outward comfort, causeth no small hindrance unto the inward and ghostly comfort. Therefore must we watch and pray, lest the time be spent in idleness: and in case it liketh and be expedient for thee to speak, speak profitable things. That aught most of all to fear us from babbling, 
To much babbling causeth sin, and hindeethr  both for that the custom of babbling is sinful, and also because it hindereth our coming forward to virtuous life. But it is not a little profitable to become better and better in godliness, to use virtuous talk and communication thereof, especially when men like one to the other in mind and spirit are coupled together in God.   

Of the attaining of peace and earnest desire of profiting. The xi Chapter.  
WE might enjoy sound and perfect peace, except our heads were occupied with the sayings and doings of other men, which are no point of our charge: but how can he live in peace any while, that intermeddleth himself in other men's affairs? That seeketh for occasions abroad? That calleth home himself either little or seldom times: Blessed are the simple. For they do attain unto much peace. And now, why have certain godly men been so perfect, and so addicted to the contemplation of heavenly things: namely, because they have earnestly endeavoured to mortify all their earthly lusts, and therefore have been able to cleave fast, and freely to give themselves over to God with all the powers of their soul. But as for us, we are occupied overmuch with the troublesome affections of our mind, and are to much busied with frail and transitory things. Seldom times also do we conquer even but one vice or sin: And as for daily profiting and coming forward in godliness, we are not kindled unto it, and therefore do we remain still cold and luke warm. Howbeit (if being wholly mortified unto ourselves) we were not kept back as men inwardly entangled: undoubtedly it would come to pass, that we might be able to feel divine things, and somewhat to make proof of heavenly matters. The greatest (if it be not the whole) let doth utterly consist in this: that we be not free from the troublesome affections and desires of the mind, nor endeavour to walk the perfit path of the godly. In case the lest adversity in the world do at any time chance unto us, we are very soon discouraged, and then do betake ourselves to such comfort as the world doth minister. But if we would labour with tooth & nail, to stick to our tackling, as it becometh valiant soldiers, there is no doubt but we should see (even from Heaven) aid sent unto us. Again, the same God is ready to help them that fight and trust upon his favour, which procureth us occasions to fight, to the intent that we may get the victory. But if we shall put the perfection of a godly life in doing of these outward things, our godliness shall then be soon at a point. Nay, the Hatchet must be put to the very root, that being purged from desires, we may attain unto a calm and quiet soul. If we should pluck up by the roots but one sin every year, we should quickly be made perfect men.  
Now, contrariwise it cometh to pass, that we find ourselves many times to have been better and more pure from sin at the beginning of our repentance and amendment of life, than we were after a great many years of our profession. Whereby it happeneth, that whereas our heat and profiting aught every day to be more and more, we think it a great matter if a man can keep still a piece of his first zeal and earnestness. If we would strain & force ourselves somewhat at the beginning, it might be brought to pass that afterwards we should be able to perform all things with delight and gladness. It is (no doubt) a pain to leave things that a man hath used himself unto: a more pain also to fight against a man's own william. But if thou shalt not conquer small and trifling things, when wilt thou be able to vanquish and subdue the harder things? First of all, resist thine own inclination, and forsake naughty custom, lest perhaps it lead thee by little and little unto greater difficulty and hardness. Would to God thou wouldst mark both how great peace thou shouldest 'cause unto thyself, and joy unto others in behaving thyself godly. Out of doubt, thou wouldst then be more careful to come forward in ghostly things.   

Of the profit of Adversity. The twelve Chapter.  
IT is profitable for us to be kept down with calamities and adversities sometime, because they oftentimes do call back a man unto himself, whereby he may know that he liveth here in banishment, and may not put his hope or affiance in any worldly things. It is also expedient for us, that some should speak evil of us, and have an evil and sinister opinion of us, though our outward behaviour and inward man be tolerable. For these things (I say) do much 
God is the searcher of the heart.  make unto modesty, and keep us from ambition: for by this mean it is wrought, that we so much the more seek for GOD (the inward witness) when as we be outwardly contemned of men, and not sufficiently credited or believed. Therefore aught man so wholly to depend upon God, that it be not necessary 
Man aught to depend wholly upon God.  for him to seek many comforts. For when a man of good meaning is pressed and assaulted with adversity, or aggrieved for his evil thoughts, then doth he understand that gods help is so much the more necessary unto him, without whom he findeth that he is able to do no good at all. Then is he sorry: then he sigheth: then he prayeth to be delivered from this wretchedness which he doth suffer: then doth it grieve him to live any longer, & he wisheth for death, that departing out of this transitory life, he might live with Christ. Then doth he right well perceive that a man cannot have perfect security and full peace in this life.   

Of resisting Temptations. The xiij Chapter.  
SO long as we are in this life, we cannot be without miseries & temptations. For which cause also it is written in job, that man's life upon the earth is a temptation and warfare. Therefore aught every man to be careful about his temptations, & to watch with prayer, lest the Devil found occasion to deceive him, who never slumbereth, but always wandereth about, seeking whom he may devour. No man is so perfect and holy, but that he is sometime assaulted with them, neither can we wholly be without them. For temptations are oftentimes very profitable unto one, though they be troublesome for the time, because a man is pressed down, is purged, is instructed by them. All the godly that ever were, have passed over their life in adversities and temptations, and by them have grown up unto virtuous life: and such as have not been able well to brook them, the same have become reprobates, and revolted. There is no calling either so holy, or place so solitary, but therein are temptations and adversities. To be short, as long as a man liveth, he is never safe wholly from temptations, because the same is in ourselves, of which we are tempted, seeing we are borne in concupiscence and lust. Temptations come upon temptations, miseries upon miseries, and always have we somewhat that we must be are or suffer. For we have lost the state of our felicity Now, whilst many men do shun temptations, they fall into more grievous temptations. We shall not conquer by running away only, but by patience and true modesty shall we be made more strong than our enemies. He which outwardly declining temptations only, doth not pull them up by the roots: the same is so far from profiting and coming forward, that temptations, do so much the sooner assail him again, and he is by so much in the worse case again. By enduring a little and a little, (and that with patience) thou shalt sooner by God's help get the mastery, then with sturdiness and importunity. Use counsel oftentimes in temptation. And if another man be tempted, show 
Comfort th'afflicted as thou wouldst be comforted in affliction.  not thyself rough and rigorous unto him, but rather minister him comfort, like as thou thyself wouldst have comfort ministered unto thee. The original of all evil temptations, is unconstancy of mind and slenderness of faith or trust in God. For like as a ship without stern is tossed too and fro with winds, even so a loose fellow, and one that can but evil keep himself unto that which he once determined, is diversly tempted. As the fire maketh trial of iron, so doth temptation make trial of a man. We many times know not what we are able to do: but what we are, temptation doth make manifest unto us. Most of all we must be vigilant or watchful at the beginning of temptation. For than is the enemy more easily conquered, if he be not suffered to enter into the door of the mind, but be met without the Threshold by the way, as soon as ever he had knocked. Therefore full well did a certain Poet say.  
Stop the beginning, so shalt thou be sure,  
All doubtful diseases to suage and to cure.  
But if that thy Physic thou happen to slack.  
Then help comes to late: the sick goes to wrack. 
ovid.   
For first of all, the bore cogitation cometh to thy mind: next a vehement imagination: last of all, a delectation, and wicked motion, and assent. Whereby it happeneth, that by little and little the malicious enemy doth enter in thoroughly, whilst that he is not encountered withal at the beginning. And how much the longer that every man is dull and slow to resist, 
The spéedyer a man doth resist temotations, the better.  so much both the weaker daily doth the same man become, & the enemy likewise the more mighty against him. Some at the beginning of their amendment of life, do suffer more sharp bickerings: other at the end: other are vexed all their life long: some there are that be tempted but slightly, according to the wisdom and equity of God's providence, which weigheth the manners and deserts of men, and dispenseth all things before, to the salvation of his elect. Therefore we aught not to despair, whilst we are tempted, but pray unto God so much the more fervently, 
We aught not to despair in temptation, but pray unto God the more seruentlye, to help us in all temptations and adversities.  that he would vouchsafe to help us in all adversity: who no doubt will so temper the event of such temptation, (according to Paul's saying) as we may be able to bear it. Wherefore, in all temptations and adversities, let us humble our minds to the mighty hand of God, which is able to keep and to lift up the humble of heart. In temptations and adversities, a man is tried how much good he hath done, and therein both the greater grace doth appear, & also virtue doth become the more manifest: neither is it any great matter if one be godly and zealous when nothing doth trouble him: but if he show himself patient in the time of misery, then is there good hope that he shall come forward much Some there are which get out safely from great temptations, and the same again are oftentimes overcome with small and daily temptations, so that (being so discouraged) they never have confidence in themselves in the great temptations that are weak in so small & trifling.   

Of taking heed of rash judgement. The xiiij Chapter.  
Look upon thine own self: beware thou judge not of the deeds of other men: for in judging of other we do both labour in vain and are commonly deceived, and do quickly sin or offend. But we always travail fruitfully with the judging of our own selves, and with the examining of our own selves. As we fancy and are affected toward every thing, so most commonly do we judge thereof: and quickly do we lose true and upright judgement, because we are blinded with self-love. Howbeit, if we were always led with the love of God alone, our wit repugning the truth, should not so soon trouble or disorder us. But many times somewhat is hid inwardly, or is also added without, which draweth us away with it. Many in their deeds do love themselves unawares, and those same do seem to be so long of quiet and pacified mind, as things do fall out according to their own hearts desire. But if things go otherwise then they themselves do covet, they are easily moved and brought unto sorrow. Discensions do arise many times and often between friends and countrymen, and between the godly, and men wholly bend unto virtuous life, for the diversity of judgements and opinions. For ancient custom is left with much a do: beyond that that he seeth, no man is willingly led. Therefore if thou shalt more stay thyself, either upon thine own reason, or upon thine own travail, then upon that virtue which maketh man subject unto jesus Christ, scarcely (nay not scarcely neither) shall it come to pass, that thou mayest be such a man as the light of God's spirit may illuminate: For 
We aught to be in subjection wholly unto God.  God will have us to be wholly in subjection unto him, and to climb above the reach of reason with love inflamed.   

Of the works of love. The xu Chapter.  
THere aught to be no hurt done at all for any cause, or for the love of any mortal man: but for the profit of the needy person, a good deed is now and then to be let pass for a time, or to be turned into a better deed. For by this means a good deed is not neglected, but is turned into the better. Without Charity the outward work doth nothing prevail: but whatsoever is done in Charity, although the same be but small and course, it is made altogether fruitful & profitable. For God doth more behold with how great love every thing is done, then how great the same thing is. Much doth he that loveth much: Much doth he that doth something well: well doth he that serveth the common profit more than his own william. Many times it seemeth to be Charity which is rather carnality. For seldom it happeneth that carnal inclination is away, a man's own will, hope of reward, desire of commodity. He that 
True charity described.  is endued with true and perfit Charity, the same serveth himself in nothing, but studieth for God's glory in all things. He doth also repined at no body, because he loveth no private joy, nor will rejoice in himself, but wisheth to be made blessed in GOD about all good things. He attributeth no goodness to any man, but wholly acknowledgeth all things to be Gods, from whom as from a fountain all things do flow, in whom at the last all the godly do rest, with the enjoying of felicity. But if a man have but a spark of true love, the same no doubt, feeleth that all earthly things are full of vanity.   

Of bearing with other men's faults. The xvi Chapter.  
THose things which no man can amend either in himself or in another, he aught to bear patiently, until such time as God do determine otherwise. Think that perchance it is better so to be for thy trial and patience, without the which our merits are not greatly to be weighed. Nevertheless, thou oughtest for such lets to make supplication unto God, that he would vouchsafe to assist thee, that thou mayst take these things well and quietly. If one once or twice admonished do not as thou wouldst have him, fall not out with the same party, but commit the whole cause to God, to the intent that that may be done in all his servants, which is agreeable both to his pleasure and honour, who knoweth well how to turn evil unto good. Endeavour thyself to be patient in bearing of all the vices and infirmities of other men, because thyself also art diseased with many, which must likewise be suffered of other. If thou canst not fashion thyself to be such a one as thou wouldst, how art thou able to frame an other to thy mind? We desire that other men should be perfit, and we in the mean time do not correct our own faults. We will that other men be severely corrected, and we ourselves refuse to be corrected. The immoderate licentiousness of others doth mislike us: we ourselves in the mean time will not suffer the foil. Other we will have to be bridled with laws, we ourselves do not suffer ourselves any more to be kept under. By this it is plain that we do not love another man as we love ourselves. Truly if all were perfect, what should there be that we should suffer at an other man's hand for God's sake? Now, it hath so seemed good to God that we should learn one of us to bear the burdens of another, in as much as no man is without fault, no man is without his burden, no man is sufficient to himself, no man is wise enough for himself: but that it is necessary for one of us to bear with another, to comfort one another, to help one another, to instruct one another, to admonish one another. Now is it more easily declared by occasion of adversity, how virtuous and godly every man is. For the occasions do not make a man frail, but do show what manner of fellow he is.   

Of solitary life. The xvij Chapter.  
THou must learn to break thyself of many things, if thou wilt maintain peace and concord with other: If thou wilt stand uprightly, and come forward, see thou think thyself to be but a banished man and a Pilgrim upon the earth. Thou must be made a fool for Christ's sake, if that thou wilt lead a godly life. The garment and shorn head make nothing to the 
He meaneth not Munkish life.  purpose: but it is the changing of our conditions, and the full mortifying of our old Adam, that causeth a man to be godly in deed. He that séekth any thing else then mere God, and the salvation of his own soul, the same person shall find nought else but miseries and sorrows for his labour. Neither can he long time abide in quietness of mind which endeavoureth not to be the lest of others and to be subject unto all men. Thou hast come into this life to be a servant, and not to bear rule. weet that thou art called to suffer and labour, and not to pass thy time in idleness and vain tattling or communication. Men are here tried as gold in the furnace. No man can stand upright in this life, but such a one as wisheth to keep down himself in his heart for God's sake.   

Of the examples of godly Fathers. The xviij Chapter.  
Behold the servant and zealous examples of those godly Fathers in whom very perfection & godliness of life did glister, and thou shalt see how slender, and in a manner nothing at all it is that we ourselves do perform. Alack, what is our life if it be compared with theirs? Those godly men and friends of Christ did serve the Lord in hunger and thirst, in cold and nakedness, in travail and weariness, in watchings and fastings, in prayers and virtuous cogitations, in many persecutions and spiteful oblaquys or reproaches. How many and how grievous miseries did first the Apostles suffer: after them the Martyrs, Confessors, Virgins, and in fine all the other that ever desired to follow the steps of Christ? For they hated even their own souls in this life, that they might keep the same for life everlasting. O how severe, how unpleasant a life did those holy Fathers pass over in solitariness? How long and grievous temptations did they patiently abide? How many times were they vexed of the enemy? How many and how fervent prayers did they offer unto God? With how great severity did they show themselves continent and chaste? With how great study and exceeding love did they travail to come forward in ghostly things? how sharp war did they keep in taming of their vices? Of how sincere and upright mind toward God were the same endued? Whilst the day did last, they laboured in their vocation: in the night time they gave themselves to prayer unto almighty God: & yet whilst they were at labour, they did not cease from the prayers of the mind: to be short, they employed the whole time to profitable uses, and every hour occupied in the contemplation of God, seemed but short: insomuch that for the very sweetness they had to think on heavenly things, they did even forget the necessity of regarding and looking to their bodies. They renounced all riches, authorities, honours, friends, kinsfolk, neither did they covet to enjoy any worldly thing. To be short, they scarcely applied necessary things to the maintenance of their life, in so much that they were sorry also, through very necessity to become slaves unto their bodies. Therefore they were poor in earthly things, but in the favour of God and virtues they were very rich: and being needy outwardly, were inwardly refreshed with the grace and comforts of God. They were divided from the world, but very near and familiar friends unto God: They were both in their own judgement of no regard, and in the sight of the world despised persons and abjects: but of God they were accounted very great and excellent. They were constant in true modesty: they lived in simple obedience: they abode still in charity and patience, and did therefore profit daily in the spirit, and had great favour at God's hand. In fine, they aught to be an example and spectacle to all godly persons, and more to provoke us to go forward manfully, than the multitude of such as are but warm in virtuous life aught for to hinder us. How great was the fervency of all the godly at the beginning of that holy profession of theirs? How great devotion of prayers? How great emulation of virtue? How straight and severe discipline did reign among them? How great reverence and obedience did flourish in them all under the rule of their master? The monuments yet remaining do witness, that those men were holy and perfit in deed, who subdued the world in fight so stoutly. And now he is accounted great, so that he offend no laws, so that he can patiently bear the wrongs that are done unto him. O the sluggithnesse of our time and state, that so soon do decline from the old zeal, and are weary of life for faintness and warmness. Would to God the profiting in virtues did not wholly sleep in us, which have many times seen so many examples of the godly.   

Of the exercises of one that is the child of God in deed. The xix Chapter  
THe life of the godly man aught wholly to excel in all kind or virtues, that he may be such a one inwardly, as he seemeth to the world outwardly: nay rather, he aught for good cause to be much more inwardly than he is seen outwardly. For that God is he that doth behold us, whom we aught highly to reverence in what place so ever we be, and to walk in purity and cleanness of life in his sight, after the manner of Angels. We aught every day to renew our determined purpose of good life, & as though we were turned from sin unto good life but this day first of all, even so to quicken & stir up ourselves unto earnest desire, and to say as followeth: Help me, O my Lord and God, in my good purpose, and holy worshipping or serving of thee: and grant unto me to make a perfit entrance and beginning this present day. For that which I have hitherto done, is nothing at all. Great diligence is needful for this our purpose of running & coming forward, in case we will rightly bring to an end that thing which we have begun. For if he which taketh this business in hand valiantly, is yet many times tired withal: what shall that man do, which beginneth the same but seldom, or unconstantly? surely, the forsaking of our purpose doth chance divers ways, and the lest omitting of spiritual exercises that can be, scarce happeneth without some hindrance and loss. The determination or decree of the just dependeth upon God's favour, and not upon their own wisdom, unto whom they always trust, whatsoever they take in hand. For man in deed doth propose, 
Man doth propose & God doth dispose.  but God doth dispose. Neither is it in man's hands how the thing that he doth shall fall out in the end. If the accustomed exercise of our decree or purpose be at any time let pass, either for pity or brotherly profit, the same may soon be called back again: but if it be slightly given over for a time, either for tediousness or negligence of mind, then is the same a great fault in us, and is cause of hurt. Though we endeavour to the uttermost of our power, yet shall we quickly offend in many things. Nevertheless, some certainty must always be appointed, especially against those vices which be a let unto us above the rest. We must aswell search and set in good order and frame the outward, as the inward things, because they are both necessary to our coming forward in godliness. But if thou canst not incontinently call for an account of thyself, yet do it sometime at the lest wise, and once every day at the lest: namely, either at the morning or at night. At night decree with thyself what thou wilt do in the morning: At night examine thy manners, how thou hast borne thyself in words, in deeds, and in thoughts: for in these things perhaps thou hast oftentimes offended both God and the World. Arm thyself against the wickedness of the devil, as becometh a stout fellow. Bridle thy gluttonous appetite, and so shalt thou 
Of Idleness cometh no goodness.  bridle all desire of the flesh the better. Be never altogether idle, but always either read or write, pray or think, or do something to the common profit. We must have respect in using of the exercises and taming of the body, neither are they to be practised of all men alike. They aught not to be done abroad which are not common. For things private are exercised with more safety at home. Nevertheless thou must beware lest thou be slow in things that be to be done abroad, & more ready to thy private things: but rather having done thy duty and vocation, if there be any further leisure, restore thyself home according as thy profession in godliness doth require. All men cannot have one kind of exercise, but divers exercises, be convenient for divers persons. Again, divers exercises do please according to the diversity of times: as that some should more like on the holidaiest and some other again on the working days. Some we have need of at the time of our spiritual sight: some again in the time of our peace and rest. It doth us good to think upon some things whilst we are in heaviness. And some other things it liketh us to occupy our minds upon, whilst we are joyful in the Lord. Good exercises are to be renewed oftentimes, especially upon the holy days, as though at that time we were departing out of this life, and going to the everlasting holidays. Therefore aught we at that time to prepare ourselves with carefulness, and to show ourselves more Godly, and to do God's commandments more straightly, as men that shall receive reward of our travail at God's hand ere it be long. But if our departure be deferred, let us believe that we are not well prepared, and that we are yet unworthy of so great glory that is to be given unto us at the certain and appointed time, & let us endeavour to prepare ourselves more diligently to our end. Blessed is that servant (saith Luke the Evangelist) whom the Lord at his coming shall find watching. Know ye this for a certainty that he shall be made chief over all his goods.   

Of the love of solitariness and silence. The twenty Chapter.  
Seek for an apt and convenient time to be at leisure, and think oftentimes upon God's benefits: and letting pass curious things, be oftentimes reading of such matters as the mind may rather be pricked or stirred up withal, than occupied. For if thou shalt withdraw thyself from superfluous communication, and from idle gaddings about, & also from hearing of strange things and rumours, thou shalt find both leisure sufficient, and also convenient enough for the exercising of good thoughts. Even so the godliest sort did shun the conversation of the world, (when they might conveniently) and did desire rather to live seperatelye or apart unto God. A certain man said: As often as I have been among men, I have returned home a man less than I was before. For we have proof of this thing many times, when we babble together any long time. It is an easier matter altogether to hold one's peace, than not to pass a measure in his words. It 
Much talk causeth sin.  is an easier matter to keep at home closely, than to keep him uprightly abroad from sinning. Therefore, who so striveth to come to inward and spiritual things, he must decline from press and multitude with Christ jesus. No man cometh abroad safely, but 
The properties of a good man.  he which keepeth at home willingly. No man ruleth safely, but he which is subject willingly. No man commandeth safely, but he which hath learned to obey gladly. No man rejoiceth safely, but he which hath the testimony of a good conscience. No man speaketh safely, but he which keepeth silence gladly. Nevertheless, the security and quietness of the virtuous, hath always been full of the fear of God: neither have they been the less careful and humble of spirit, although they did excel in great virtues & heavenly gifts. But the security of the wicked doth come of pride and haughtiness, and at length is turned to the deceiving of themselves. Never promise' unto thyself safety in all things, whilst thou livest in this world, though thou seem godly and a despiser of worldly things. Many times hath it happened that they have been in great danger for their overmuch confidence and presumption, which by the judgement of the world were counted better than other men: By which it is brought to pass that for many it is more profitable not wholly to be voided of temptations, but often to be tempted, lest perhaps they being to careless, should be puffed up with pride, or lest thereby they should run the more licentiously to outward comforts. But if a man would never seek joy at the world, if he would never make nor meddle with the world: Good LORD how unspotted a conscience should he evermore retain and keep? If a man would cut off all vain carefulness, and think only upon soul health and heavenly matters, & put his whole trust in God only: O Lord how great peace and quietness should the same party enjoy? No man is worthy of heavenly comfort, but he which shall exercise himself diligently in the godly taming of himself: which taming of thyself, if thou wouldst come unto, get into thy Chamber, and shut out the tumults or stirs of the world like as it is written. Fonder ye upon these things in your Chambers closely and secretly. Thou shalt many times find in thy Cell or Closet, that which thou shalt forego abroad. Thy Cell being continually frequented, wareth sweet: the same again being negligently used, is cause of tediousness. But if at the beginning of the amendment of life thou shalt rightly frequent the same, and shalt keep thyself therein, at length it will fall out that nothing shall be more pleasant unto thee, nothing more full of comfort. In silence and quietness doth the Godly soul 
with silence doth the godly soul learn the mysteries of the scripture.  go forward, and doth learn the mysteries of the Scriptures. In them he findeth whole floods of tears, with the which he may every night wash and make clean himself, to become so much the more familiar to his Creator, the farther of he liveth from all carefulness of the world. Therefore that person that withdraweth himself from his acquaintance and friends, is resorted unto of God himself and of his holy Angels. It is better to live closely and to have regard unto a man's own salvation, than with the contempt of himself even to work miracles. Laudable it is to the godly person seldom to go abroad, to fly to be seen, to be unwilling also to see other men. Why desirest thou to see that which is not lawful for thee to have and enjoy? The world perisheth, and the desire thereof: the lasts of pleasure do allure to roving abroad: but after the time is once past, what good hast thou gotten thereby, unless it be deep repentance, and vain wandering about of the Soul? A merry going forth is oftentimes cause of a sorrowful returning: and a joyful Evening watch doth 'cause a sad Morning. Thus the whole joy of the flesh doth enter in with a flattering countenance: but at length it nippeth and stayeth. What canst thou see else where, that 
This contemplation is hadin natural Philosophy.  thou mayest not behold here in thy Cell: Lo, where the Heaven and the Earth and all the Elements are. For of these are all things created. What canst thou see any where that doth long endure in his being is Perchance thou thinkest to be satisfied with such contemplation: but that shalt thou never attain unto. If thou couldst behold presently even all things that ever are, what should they be else but a vain spectacle and sight? Life up thine e●●● aloft unto God, and 
The duty of a christian man.  crave pardon for thy sins, and offences, give over vain things unto vain persons, and busy thou thyself about those which GOD doth command to meddle with. Shut thyself close within thy house, and call thy beloved jesus unto thee. Abide still with him in thyself: for elsewhere shalt thou never find so great peace. If thou hadst not gone abroad, nor heard any rumours of things thou shouldest sooner have continued still in quiet peace. Now, seeing that it doth sometime delight thee to hear novelties, it falleth out that thou must be fain to bear the trouble and unquietness of the soul.   

Of Chastising thy soul, and keeping the same in awe. The xxi. Chapter.  
IF thou wilt any thing come forward, hold fast the fear of God, and be not over dissolute or retchelsse, but keep in all thy powers under discipline: and yield not thyself up to vain and transitory joy of the world. addict thyself to a correcting and chastining of thy soul, whereby thou shalt find godliness. Great is the commodity of such chastisement and exercise, which slothfulness and sluggerdy is went soon to destroy. A wonder it is that any man can ever rejoice truly in this world, which considereth and weigheth thoroughly his own banishment, and so many dangers of his soul. For the lack of due consideration, and by means of our dullness we do not feel the sorrows of our mind in our offences: but many times do laugh with lightness, when rather we had good cause to weep, if we did look well unto it. There is no true liberty or substantial joy in any thing, saving in the fear of God joined with a good conscience. Happy is the man that is able to cast away the impediments and lets of all worldly things, and yield himself wholly to the chastining of his soul. Happy is he that renounceth and putteth from him whatsoever may stain and burden his conscience. Fight like a man: Custom is mastered with custom. If thou canst persuade thyself not to meddle in other men's matters, they likewise shall not have to do with thine. Procure not thyself another man's charge, or inwrap not thyself with the causes of thy betters. Have chiefly thine eyes always bend upon thyself, and admonish or warn thyself more than all other of thy dear friends beside are wont. If thou be void of the favour and good will of men, do not admonish thyself with an evil will, but rather take it grievously that thou dost not so well and circumspectly behave thyself as it becometh the servant of God and the person virtuous in deed. It is both more profitable and more safe for a man many times to have few comforts in this life, especially worldly: for in that we either have not, or do seldom feel such comforts as God doth minister: we ourselves are therefore to blame, which neither seek after the pricks of conscience, nor yet wholly cast away vain and outward comforts. weet thou well that thou art not only unworthy of divine comfort, but also worthy of great misery. If a man be at any time pricked with the true sorrows of heart, it cometh to pass thereby that the whole world is bitter and irksome unto him. The good man findeth sufficient causes to be sorry and to weep or mourn: For whether he consider himself, or else look upon an other man, he seeth that no body liveth without calamity in this world: and the more deeply be considereth himself, so much the more grievously both he sorrow. Now, the causes of due sorrow and prick of conscience are our own sins and vices, in the which we do so lie weltered and wrapped, that we are seldom times able to behold the heavenly things. If thou wouldst more oftentimes muse upon thy death, than think upon longness of life, there is no doubt but that thou wouldst work the amendment of thyself the more earnestly. Again, if thou wouldst thoroughly way in thy mind the torments that shall be in hell, gladly I think thou wouldst sustain labour and sorrow, and wouldst not be afeard of any severity and straightness applied to thyself. But because those things are not suffered to sink deeply into our minds, and for that we are yet in love with flattering shows of the world, it happeneth that we continued still to remain cold and slow, many times poor and needy of the spirit of God, whereby our wretched body taketh occasion quickly to complain and moon. Wherefore make thy prayer unto God with humbleness of heart, that he will stir up his heavenly sparks and motions in thy soul, and say thus with that Prophet: Feed me, O Lord, with the bread of tears, and wash away my Cup with mourning.   

The consideration of man's miseries. The xxij Chapter.  
THou art a wretch, wheresoever thou be, and whither soever thou turn thyself, unless thou turn thyself unto GOD. Wherefore art thou troubled or disquieted when things frame not according to thy heart's desire? What is he unto whom all things fall out as he wisheth? It is not I, it is not thou, it is not any man living beside: I say, there is no man living void of all calamity and travail: no not the King, not not the Pope himself. Who is then in the best case of all others? even he that is able to suffer some thing for God's sake. Most of them that are weaklings and frail do commonly say: Ah, see how happily he liveth yonder, how wealthy he is, how mighty he is, in how great honour he is, what a big man he is, what a well favoured man he is. But look thou upon the heavenly good things, and thou shalt see that all these good things of this mortal life are nothing to be accounted of, bring altogether uncertain & burdensome, as the which we never do possess without carefulness and fear. The felicity of man doth not consist in the plenty of such manner of good things: but rather a measure aught to be sufficient unto him therein. For to live bend unto the earth, is very misery indeed. The more divine or heavenly that every man doth covet himself to be, so much doth this life become the more unpleasant unto him: to weet, the more he both feeleth and clearly seeth the offences of man's corruption. For to eat, to drink, to watch, to sleep, to rest, to travail, and to be subject to all the other necessities of nature, is unfeignedly great misery and calamity to the godly person, who coveteth to be set free and at liberty from all manner of sin. For grievously is a man pressed down with the necessities of the body in this life: and therefore doth the Prophet make humble prayer in these words to be delivered from them: O Lord, draw me out of my necessities. But wretched are they that know not their own miseries: and again more wretched, which do love this misery and mortal life, which some do so far embrace (whereas nevertheless through their travail and carefulness they can scant yet get themselves but necessary things) that if they might live here evermore, they would pass nothing at all on the kingdom of God. O mad brains and faithless persons, who 
The end of carnal things.  lie drowned so deeply in the earth, that (like wretches) they have nought else in their minds but carnal things, and shall once at the length feel, not without torment, how vile and nothing it is that they have loved so much. But those good men of God and all the virtuous sort, as many as ever were Christ's friends, did not look upon those things that did please the flesh, or that did make a goodly show for this present time, but with all hope and greediness did breath to everlasting good things, and with their whole heart were carried unto the highest and the invisible things, lest they should be drawn down to the lowest things through the leave of the visible. O brother, do not despair in coming forward in godly things. As yet thou hast time and space: why then dost thou put of thy purpose 
No time to late, to repent & amend thy life.  from day to day? Arise and begin out of hand, and reason thus with thyself: now is the time to be doing: now is the time to be fight: now is the time to repent and amend thy life. In roughness & adversity is the time to deserve. Thou must pass through fire and water before thou come unto refreshing and comfort: Except thou minister violence unto thyself, thou shalt not master sin. So long as we bear about this frail body of ours, we can not live without irksomeness and sorrow. In deed we would feign have rest from all wretchedness: but because through sin we have lost our innocency, we have also foregone our true happiness and felicity. Therefore we must hold us still unto patience, and await for the mercy of God, till such time as unrighteousness pass away, and this mortality of ours be swallowed up of life. Lord God, how great is man's frailty, which evermore 
Man's frailetye prove unto sin.  is prove unto sinning? This day thou confessest thy sins, and having confessed the same, to morrow thou committest them again. Now presently thou determinest to beware and take heed: and within an hour after, thy doings be such, as though thou hadst not determined at all. Therefore great cause have we to keep under ourselves, and never to have any great good liking of ourselves, which are so frail & unconstant. It may also be soon lost with negligence which with much travail hath scantly been attained by the help of God. What shall become of us at the last, that do wax warm so soon? Woe be to us that thus travail unto rest, as though there were peace & security already, when as no token of true godliness doth yet appear in our conditions. Surely we have need to be instructed unto good manners afresh again like young beginners, if happily there be any hope of amendment and greater profiting in heavenly things.   

Of the meditation of death. The xxiii Chapter.  
Sing thy life shall have an end 
Man's life compared to a flower.  so quickly, look well about thee. Man flourisheth to day: to morrow he is no where, and being taken out of the sight of the world, is by & by also forgotten of the same, O blockishness and hardness of man's heart, which thinking only upon things present, hath no regard to that that shall come after. Thou oughtest in such wise to behave thyself in all, both deed and thought, as though thou were ready to die by and by. If thou hadst a good conscience, thou wouldst not much fear death. Better it is to beware of sin, than to fly death. If thou be not in a readiness to 
Death not to be feared, but sin to be eschewed.  day, how wilt thou be ready to morrow? The day following is uncertain: How knowest thou whether thou shalt live till to morrow or no? What prevaileth it to live a great while, when we be so little amended in our lives? Surely long life doth not always make a man better: Nay oftentimes it increaseth sin. Would to God we had behaved ourselves well in this life but one days space. Many do reckon the years of their amendment & repentance, when oftentimes the fruit thereof is but slender. If it be a terrible thing to die, perchance it is a more perilous thing to live any longer. Happy is he that hath evermore the hour of his death before his eyes, and frameth himself every day to die. If thou hast ever seen a man die, think that thou must pass the same way to. Be in doubt in the Morning whether thou 
No man can warrant his life one hour.  shalt live till the Evening: And again, at night be afeard to promise' thyself life till Morning: and always be in such a readiness, and live in such sort, that death may never find thee unprovided. Many die so, dainely, and when they look not for it: for the son of man will come when we think not of his coming. When as that last hour shall come, thou shalt begin to think much otherwise of the whole life passed, than thou didst before, & shalt be in deep sorrow and heaviness for that thou hast been so negligent and so slack. O happy and wise man, who endeavoureth now to be such a one in his life, as he wisheth to be found at the time of his death. For the perfit contempt of the world, the earnest desire of coming forward in virtue, the love of discipline or good form of living, the labour of repentance, the ready mind to obey, the denial of himself, and the suffering of every calamity for the love of Christ, are cause of great hope to die well and happily. Thou art able to do many things well whilst thou art in health: but being sick I know not what thou shalt be able to do. For few are made better through sickness, & they that drive of the amendment of their life until that time, are seldom times made God's servants. Better it is to repent, and to live so now whilst thou mayest, as after thou mayst live for ever. Otherwise, if thou forego this occasion and opportunity, thou shalt afterwards seek for it to late: and the time shall be when perhaps thou shalt in vain desire to have no more but one day & one hour to amend thy life. Therefore bestir thyself, and weigh deeply from how great danger thou shalt be rid: how great a mischief thou mayst avoid, if thou always warily foresee death. Endeavour so now presently to live, that at the hour of thy death thou mayst rather rejoice than be afeard. Learn now to die to the world, that then thou mayst live with Christ: Learn now to contemn all things, that then thou mayst freely pass forward unto Christ: Subdue thy body now with repentance and amendment of life, that thou mayst have assured confidence and trust in Christ. Ah fool, wherefore dost thou think that thou shalt live long, seeing thou hast no warrant for one day here? How many have been deceived, and taken out of the world suddenly? How many times hast thou heard it spoken? He was slain with the Sword: that man was drowned in the water: That man fell down and broke his neck: He died with meat in his mouth: He ended his life in playing: another with fire, another with sword, another with plague or pestilence, another was slain of thieves? Thus death is the end of all: and the life of men passeth away like a certain shadow. Who shall help thee when thou art dead, if thou forego the occasion when thou are alive? Now, now I say, it is time to be doing, whilst both thou art ignorant of the hour of death, and mayst also safely look to thyself against the time to tome. Whilst thou hast time, heap up unto thyself immortal riches, & think upon nothing else but upon thy salvation, and pass only upon heavenly things. Procure thee friends now, that may receive thee when thou art dead into everlasting tabernacles: Become a Pilgrim and stranger on the earth, as unto whom worldly business doth nothing belong. Have a soul free and lifted upward unto god, seeing thou hast no long dwelling or abode in this life. Direct thy Prayers and daily sighings with tears unto that place, that thy spirit after death may blessedly flit unto God.   

Of the last judgement of God and punishment of sinners. The xxiiij Chapter.  
IN all things have an eye to the end, and after what sort thou shalt stand before that severe judge, from whom nothing is hid who neither is pacified with bribes, nor alloweth unreasonable excuses, but doth judge according to uprightness and truth. O wretched & foolish art thou, O thou sinful man: what answer wilt thou make unto almighty God, which knoweth all thy sins, who sometimes fearest the countenance of an angry man? why dost thou not look unto thyself against the day of that judgement, wherein no body can be excused or defended by his Attorney? For every man shall have enough to answer for himself. Now is thy labour profitable if thou list, now is thy mourning accepted, now may thy sighing be hard, and thy repentance pacify God, and purge thyself. And wholly is the patient man purged after a healthful sort, who receiving injury, is more sorry for the wickedness of an other man, than for the wrong that is done unto himself, and gladly craveth pardon for his enemies, and forgiveth them with his heart, and doth not slack or foreslow the time himself to ask forgiveness of them: and sooner pitieth than is angry, and oftentimes doth use violence and compulsion to his own self, and endeavoureth to make his flesh wholly subject unto the spirit. Now these things are not to be driven off from time to time, but must be practised in this life, and that also quickly. Howbeit, we surely do deceive ourselves through the inordinate love of our flesh. I pray you what else shall that fire burn than sins? The more thou shalt now favourably yield unto thyself, & shalt obey thy flesh, so much the more grievous punishment shalt thou suffer afterward, and so much the more plentiful matter shalt thou heap up to thyself to be burned. For look in what things every man hath sinned, in the same shall he be punished again, according to the greatness of the sin. There shall the slothful be pricked with hot burning pricks. There shall the Gluttons be tormented with bitter hunger and thirst. There shall the lecherous and lovers of pleasures be bathed in burning Pitch and stinking Brimstone. There shall the envious howl out like mad Dogs, and every vice shall be punished with his own torment. There shall the proud be overwhelmed with all reproach and rebuke, & the covetous persons shall be vexed with most miserable neediness. To be short: there one hour of punishment shall be more tedious and painful, than was a long time here in the bettering of our manners. There the wretches have no rest, no comfort: but here yet is somewhat a pause of sorrow, and the comforting of our friends doth quiet our hearts. Wherefore be careful now, and be sorry for thy sins, that in the day of that judgement thou mayest safely rejoice with the blessed. For than shall the just stand with great constancy against those of whom they have been vexed and oppressed: Then shall he sit as judge, which now humbly submitteth himself to the judgement of men: Then shall the poor and modest person be of great faith and trust, whilst the proud be in fear altogether: Then shall he seem to have been wise in this life, which learned to be a fool and an abject for Christ his sake. Then shall the remembrance of misery patiently suffered, be pleasant, when as all the unrighteous in the mean time shall be mute and silent: Then shall all the godly rejoice, & all the ungodly shall mourn and sorrow: Then shall the man that before was vexed, more triumph & rejoice, then if he had been brought up in continual dainties: then shall coarse apparel glister, and fine garments be dimmed and disgraced: Then shall the poor cottage be more praised, then is now the gilded Palace: Then shall constant patience help more, than all the power of the world: Then shall simple obedience be more extolled, than all the subtlety of men: Then shall a clean and good conscience more rejoice a man, then learned philosophy: Then shall the contempt of riches be of greater price, than the whole treasure of all the world: Then shall godly prayer 'cause greater comfort unto thee, than the eating of dainty meats: Then shalt thou more rejoice for keeping of silence, than for long babbling: Then thy Godly deeds shall be of more power, than abundant eloquence: Then shall strait life and austerity in correcting of manners be more pleasant, than all earthly delectation. Wherefore, learn now to suffer small trifles, that then thou mayst be able to be delivered from the heavier burdens. Examine before in this life, what afterwards thou canst well abide. And in case thou canst not now bear so small things, how shalt thou be able then to suffer everlasting torments? And if now so little a pain do make thee impatient, what will Hell fire then make thee? For surely thou mayest not be twice happy or blessed, both to enjoy pleasures in this life, and afterward to reign also with Christ in Heaven. And now, put case thou hast hitherto lived in continual honour and pleasures: what good should all these things have done thee, if it had chanced thee to die out of hand? Dost thou not see that all things are but vain, beside the love and the service of God only? For he that loveth God with all his heart, the same feareth neither death nor punishment, nor judgement, nor Hell: because perfit love doth make safe access to almighty God. But it is no wonder if he fear death and judgement, which yet taketh delight in sin. notwithstanding it is expedient, if love do not yet reclaim thee from evil, that the fear of Hell fire do at lest wise bridle thee. But he that refuseth the fear of GOD, the same person can not long continued in goodness, but runneth quickly into the traps and snares of the Devil.   

Of the zealous amendment of our whole life. The xxv Chapter.  
BE watchful and diligent in the 
Man's duty towards God, and whereunto he was ordained, aptly described.  service of God, and consider whereunto thou wast ordained, and for what cause thou hast given over the world: namely, that thou mightest live unto God, & become an heavenly person. Therefore be fervent to come forward: For thou shalt shortly receive the reward of thy travails, neither shall there be any fear or sorrow afterward within thy bounds or limits. A little whiles shalt thou now labour and so shalt find great rest nay rather continual joy. If thou wilt show thyself faithful or nimble still in doing, God undoubtedly will declare himself faithful & bountiful in rewarding. Nourish inwardly a good hope to obtain the victory: but retchlessenesse must be avoided, lest thou be blunt and dull, or else do wax proud. There was sometime a certain man, which carefully tossed between fear and hope, did humbly say thus, whilst he was in praying: O that I knew certainly that I should persevere: And forthwith he heard this answer from GOD within himself in his own soul: And what then if thou didst know it? Wouldst thou willingly do it? Go to then do now but as thou wouldst then have done, & have thou no doubt of perseverance. He being forthwith confirmed with this comfort, did commit himself to the will of God, & so ceased his careful doubtfulness, neither would he curiously search, what should become of him, but rather endeavoured to seek out what thing was convenient unto the will of God, and acceptable and perfit unto the same, to begin and finish well doing. Put thy trust in the Lord, and do well, saith the Prophet, and thou shalt inhabit the earth, and shalt be fed with the plenty thereof. One thing there is that withdraweth many men from coming forward and from fervent correction of themselves: The horribleness of the difficulty of it, and the travail of the fight and combat. Surely they do most of all other come forward in virtues, which endeavour with their powers to conquer most grievous things, and such as are most of all contrary unto themselves. For every man doth come forward so much the better, and obtain the more ample grace of god, as that the more he overcometh and subdueth himself by God's help. But a like power is not in all men to overcome and mortify themselves: howbeit, the same that shall the more diligently itch forward this work, it is even he that shall be sturdyer or stronger to move forth effectually, (though he must bear the more things patiently) than an other, otherwise well enough fashioned of nature, & yet somewhat sluggish to virtue. Now, two things there are chief that make much for men to the amendment of themselves: that is, to withdraw themselves violently from those things, unto which our corrupt nature is prove: and again, to apply ourselves with tooth & nail unto that good thing whereof we have need. Again, thou must especially take heed of those things, & master them which do most of all, and most often mislike thee in other men. find the means that thou mayest take commodity and advantage of all things: that in case thou see before thine eyes, or hear of any examples of well doing, that be kindled and provoked to do the like. But if thou perceive any thing worthy dispraise, 
we aught to correct ourselves and not other?  take heed that thyself do not the like: or if at any time thou hast so done, quickly endeavour to amend thyself. Like as thou hast thine eyes bend upon other men, even so have other men likewise their eyes bend upon thee. How pleasant and sweet a thing is it to behold zealous and Godly Christians well nurtured, and obedient to the discipline of Christ? And again, how 
we aught to follow our vocation or calling.  sorrowful and grievous a thing is it to see men living inordinately, and not exercising those things where unto they are called? how greatly hurtful is it to forsake the purpose of thy calling, and to bend thyself to those things which are no point of thy charge? Be mindful of thy purpose or profession, and set the remembrance of Christ crucified before thine eyes: & when thou beholdest his life, be ashamed of thyself, the hast not all this while showed thyself more diligent in following of Christ his steps, whereas nevertheless thou hast a long time professed a Christian life. Surely, if the Godly person do practise himself attentively and with bend study upon that most holy life of jesus, and the torments of his passion, the same shall there plentifully find all things profitable and necessary for him: Neither is it needful for him to seek for any better thing beside jesus Christ. If jesus crucified might enter into our heart, how soon and sufficiently should we become learned? A fervent and zealous Christian man doth, and beareth with facy, litie that which he is commanded: but if the same partly be negligent and but warm, he than is pressed down with calamities upon calamities, and is vexed round about with anguish and sorrows: because he is both void of inward comfort, and also forbidden to seek after the outward comfort. And whosoever at all doth go out of the bounds of the discipline of Christ, the same is subject to a grievous fall: and he that seeketh for a more lose and siacke life, the same is always vexed and tormented, because there is evermore somewhat that may mislike him. Set before thee rather that straight life and full of Godliness of those holy Apostles and Disciples of Christ, and make thy reckoning to follow their steps: and as touching the good will of God toward thee, put no doubts but he will readily grant strength unto thee for those things. By this means thou shalt become full of strength and hope: By this means thou shalt with an heavenly gate so travail thither, that thou mayest despise all worldly things. And would to God we had nothing else at all to do and to trouble us, but to praise God with our whole heart and mouth, and to do his commandments. Would to God we being free from all worldly affairs, would care only for heavenly things: for after that man is once come to that point, that he seeketh for comfort of no worldly thing: then at the length it cometh to pass, that GOD doth begin in deed to smatter and savour unto him: and that he taketh all things in good worth, howsoever they fall out: and neither in prosperity is puffed up with gladness, nor yet in afflictyons is disgraced with heaviness, but committeth himself altogether with confidence unto God, which is all in all, unto whom nothing perisheth or dieth, but all things do live and are obedient at his beck or call, without any delay. Look ever to thine end, and 
Carefulness and diligence the way to virtue.  remember well that lost time shall never return again: thou shalt never attain unto virtue surely without carefulness and diligence. And if it shall chance thee to wax warm, thou shalt still be in case worse and worse: but if thou wilt apply thy work with a zealous Soul, thou shalt find perfect peace, and shalt feel thy labour to be more slight, both for the favour of God towards thee & also for thine own love of virtue. A fervent and diligent man is ready to all things. It is greater labour to resist vices & troublesome affections of the mind, than to sweat with bodily labours. And he that avoideth not small offences, the same by little and little, falleth into greater faults. Thou shalt always rejoice at night, if thou hast bestowed the day fruitfully: watch unto thine own self, stir up and admonish thine own self, despise not thine one self, whatsoever at any time doth happen unto other men. So much good shalt thou do herein, after as thou shall enforce and compel thyself.    

The second Book.  

Of the Inward life of Man. The first Chapter.  
THE Kingdom of GOD is within you: (saith the Lord.)  
Turn thyself with thy whole heart to the Lord, forsaking this wretched world and thy soul shall find rest. Leer to contemn outward things, and to give thyself to the inward things, & so shalt thou see the Kingdom of God to come into thee. For the Kingdom of God is peace and joy in the holy Ghost, which is not given to the godless or wicked. Christ will come unto thee to give thee his comfort, so that thou wilt provide him a dwelling place meet for him within thee. For the whole beauty and bravery thereof remaineth within: there is he willingly conversant: he maketh often repair to the inward man. To the inward man he hath sweet communication, acceptable comfort, much peace, singular familiarity. Come of thou faithful soul, & prepare thy heart unto this Bridegroom, to th'intent he may vouchsafe to come unto thee and inhabit within thee. For thus he saith. If any man love me, the same will keep my sayings, and I and my father will come unto him, and devil with him. Therefore give a place unto Christ, denying to all other any entrance unto thee: If thou shalt have him thy guest, 
The receiving of Christ into thy heart is the great test riches thou canst obtain.  thou shalt then be rich and wealthy. He will look unto thee, and so faithfully do all thine affairs, that there shall be no need for thee to put thy hope in men, for men are quickly altered, and swiftly break friendship: but Christ abideth still by it for ever, and is a constant help unto his servants unto the very end. There is neither great trust nor affiance to be put in a frail & mortal man, though he be profitable and thy dear friend: neither must thou greatly be sorry, if the same at sometime withstand thee & gain say thee. Possible it is that those which be on thy side to day, be to morrow against thee, and so contrarily (because they are often altered like the wind.) Put thy whole trust and confidence in the Lord & so demean thyself that thou mayest fear him, and that thou mayest love him. He it is that will handle thy cause aright & set the same in very good order. Thou hast no permament dwelling place and abode in this life: but wheresoever thou become thou art but a foreigner and a traveller, that shall never attain to rest, until thou be nighly joined with Christ. Why dost thou gaze about thee here, seeing this is not the place of thy rest? Thy dwelling aught to be in heavenly things, and all things earthly must be looked upon by the way only: that is, how all things do pass and vanish, and thou likewise with the same. Behold them in such wise that thou do not cleave fast unto them, lest thou being entrapped, do perish. Let 
Man's thoughts aught to be directed unto God.  thy thoughts be directed unto almighty God, & call upon Christ jesus with prayers without intermission and ceasing. If thou canst not tell how to occupy thy mind in the contemplation of high and heavenly things, yet rest or stay in the passion of Christ, and devil gladly upon his wounds. For if thou shalt relygiouslye fly to those healthsome wounds and stripes of Christ, thou shalt feel a great strengthening in thy adversity, and shalt not much pass upon the contempt of men, but shalt with facility bear their false and crafty accusations. Christ himself in the world was taken but for an abject among men, and was in the midst of his rebukes forsaken of his acquaintance and friends, at his greatest need. Christ himself would suffer and be despised: and wilt thou dare to complain and moan for any thing? Christ had adversaries and evil reporters: & wilt thou have all men to be thy friends, & speak well of thee? How shall thy patience be exercised, if no adversity shall happen unto thee? If thou wilt suffer nothing that is contrary unto thee, how wilt thou be the friend of Christ? Thou must suffer adversity both with Christ and for Christ, if thou wilt reign with Christ. If thou hast truly entered but once into the bowels of Chryst, and hadst but a little tasted of the feruentcie of his love, thou wouldst not only nothing pass upon thine own commodities or incommodities, but also wouldst rejoice at thine infamy or slander. For the love of 
The love of jesus causeth a man to contemn himself.  jesus causeth a man to contemn himself. I say the lover of jesus, and the true inward man, and one void of inordinate desires, is able freely to turn himself unto God, & being lifted up in spirit above himself, to enjoy the same God quietly. He which weigheth all things as they be in deed, and not as they be called or supposed, the same is truly wise, and rather taught at God's hand than of men. He that can tell how to live inwardly, and little to way outward things, the same doth neither require places, nor yet look after times, to practise his religious or Godly exercises. The inward man doth quickly call home himself, because he never outwardly showeth what he is altogether. The outward labour is no jet unto him, or his necessary business for the time: But rather as all things do happen, even so doth he apply himself unto the same. He that is ordered and framed inwardly aright, the same passeth not upon the wonderful and preposterous manners of men. Every man is so much hindered and distracted as he draweth business unto himself. If thou were rightly fashioned and purged substantially, all things should be profitable and commodious unto thee. Therefore do many things mislike thee, and do oftentimes 
Manythings doth mislike thee because thou art not fully mortified.  disquiet thee, because thou art not yet fully mortified unto thyself, nor separated from all earthly and transitory things. Nothing doth so much stain and entangle the soul of man, as the impure love of the creatures. If thou shalt despise the comforts of the external or outward things, it will come to pass that thou mayst the better behold heavenly things, and oftentimes rejoice triumphantly within thyself.   

Of Modesty and obedience. The two Chapter.  
MAke no great account who is on thy side or against thee: but 
So God be with thee, care not who is against thee.  be occupied and careful in this point, how God may be with thee in all thy doings, and how thou mayest have a good and an upright conscience: so shall it come to pass that GOD will sufficiently defend thee. For no man's frowardness shall be able to do him any hurt, whom he shall be willing to defend. If thou shalt skill to hold thy peace, and to suffer or bear patiently, undoubtedly to shalt behold the aid and secure of the Lord. He knoweth when it is time to deliver thee, and therefore oughtest thou wholly to commit thyself unto him. It belongeth to God to help, and to deliver man from all rebuke & shame. It doth many times much good to keep us under the better, that our vices should be known and reproved of other men. Whilst that a man doth humble himself for his faults, he doth soon pacify other men, and satisfieth them that are offended with him with little ado: GOD doth defend and deliver the humble person: He humbleth himself to him that is humble, he bountifully giveth many things to the humble, and advanceth him unto glory after his thrusting down: To the humble he openeth his secrets, and draweth and allureth the same sweetly unto him. Though the humble person be spitefully used and slandered, or brought into an evil name, yet is he of quiet and patient mind, because he stayeth himself upon God, and not upon the world. Think not that thou hast profited any thing at all, unless thou take thyself for the veriest abject of all other men.   

Of the good and quiet person. The three Chapter.  
PUrchase and procure peace unto thyself first of all: so shalt thou be able at the length to set peace among other. A quiet person doth more good than one well learned: But the unquiet and contentious brawler doth draw even that which is good into the evil part, and quickly believeth 
A perfit man interpreteth all things, to the best.  evil. A good and quiet man interpreteth all to the best. He that is of quiet mind, the same hath no evil suspicion of any man: but he that is not content with his state or condition, but is tossed with divers suspicions, the same party is neither quiet himself, nor yet suffereth other to be quiet by him. Many times he speaketh that which he aught not, and letteth pass that which were expedient to be done: He considereth what is another man's duty, and yet his own duty he passeth not upon. Wherefore look thou specially to thine own duty, and so shalt thou best look unto the duty of another man. Thou hast good skill to excuse and bear with thine own doings, and yet thou admittest not the excuses of others. Moore reasonable it were that accusing thine own self, thou shouldest excuse another. If thou wilt be borne with, do thou likewise bear 
Do as thou wouldest be done unto.  with another. And behold how far off thou art yet from perfit love and modesty, which can tell how to take displeasure and be angry with no body, but only with himself. If is no great matter to deal with good and quiet persons, because that thing is naturally pleasant unto all men, and every body wisheth for peace, and loveth them above the rest that are agreeable unto him. But to be able to live quietly with the rigorous and froward, with those that withstand us, or men of evil nature & crooked conditions: this is in deed the point of a jolly & valiant fellow, and one worthy of high praise & commendation. And some there be that both live at peace with themselves, and also with other men. Some other that neither enjoy peace themselves, nor yet suffer other to enjoy the same. Troublesome surely are they to other, but yet to themselves, they are always more troubesome. Some again there be that do keep still themselves in peace, & also endeavour to reduce other men to peace. Howbeit our whole peace in this wretched life is rather to be placed in modest patience, than it is in not féelng of adversity. The more a man knoweth how to suffer adversity patiently, the greater peace doth he enjoy, and is likewise both conqueror of himself, and Lord of the world, and friend of Christ, and heir of Heaven.   

Of the sincerity of mind, and plainness of meaning, The four Chapter.  
MAn is raised above earthly things with two wings: to weet, with simplicity and sincerity. Simplicity is in meaning or wit: Sincerity is in affection. The first applieth itself to God. This other taketh hold of him, & tasteth what he is. Not good deed shall hinder thee, if thou wilt have thy soul free from all inordinate affections. If thou wilt intent & seek after nothing else than the will of God, & the profit of another, thou shalt enjoy liberty of mind. If thy Soul were right & sincere, the whole World should be a glass to thy life, and a book of godly doctrine. For there is no creature so small and so vile, that doth not represent unto us the goodness of God. Now if thou hadst a good and pure soul, thou shouldest see all things without any impediment, and shouldest understand them thoroughly. For the pure soul doth pierce both Heaven and Hell, and such as every man's soul is, even so doth it judge of outward things. If there be gladness any where, the man of pure heart doth enjoy the same. Again, if there be calamity and anguish any where, no body knoweth it better than he that hath an evil conscience. Like as iron being cast into the fire is rid from his rust, and is made glowing hot altogether, even so the person turning himself wholly unto God, doth put off his dullness and is changed into a new man. He that is but warm, flieth from so small pains and procureth outward comfort: but if the same have begun once earnestly to master himself, & like a man to tread the path of Godliness, it happeneth that the things which before he felt heavy, he doth now reckon but for flight and easy.   

Of the consideration of a man's self. The .v. Chapter  
WE aught not to much to credit ourselves, for many times we lack both natural gifts and wit: we are endued with slender light of understanding, and do soon forego the same through negligence. Many times also we do not mark and perceive that we are in such blindness and ignorance. And again, many times we offend: and beside, excuse the worser sin, & sometime, provoked with desire we think it a good affection. We find fault with other men for trifles: & we ourselves do let slip our own faults that be greater. Those things that other men do unto us, we feel very soon, and make deep account of them: But we do not mark and consider what other men do carry away at our hands. Undoubtedly, if a man do well & rightly consider his own doings, the same shall have small cause to judge otherwise than well of an other man. The inward man preferreth the care of himself before all cares: And he that doth diligently intend himself, the same doth soon hold his tongue about another man. Thou shalt never become inward & Godly, unless thou wilt say nothing of another, and behold thyself with especial regard. If thou wilt give thyself wholly to thyself and to God, the things that shall happen outwardly, shall but little move thee. Where art thou become whilst thou art not present with thyself? or after thou hast dealt with all things, what hast thou profited, thyself being yet neglected? That thou mayest attain to perfit peace and concord, necessary it is that thou have thyself only before thine eyes, neglecting all other things. So attainest thou perfect peace and concord. Therefore thou shalt both much profit and come forward, if thou 
A ready way to godliness if thou give over all worldly care.  give over all worldly care: and again, thou shalt much decay in godliness, if thou shalt set store by any worldly things. Let nothing be in admiration, nothing great, nothing welcome, nothing accepted of thee, but that which either is God altogether, or belonging to God: and whatsoever comfort is offered of the creatures, reckon all that but for vain and unprofitable. The soul that is in love with God, despiseth all things in the respect of God. The everlasting God only, without measure, filling all things, is the comfort of the soul, and true joy of heart.   

Of the joy of a good conscience. The vi Chapter.  
THe glory of a good man consisteth in the testimony of a good 
A good conscience is the testimony of a godly man.  conscience. Have always a good and upright conscience, & thou shalt enjoy continual gladness of heart. A good conscience is both able to bear patiently a great many of things, & in the midst of his adversity to triumph also with joy: but one having remorse of sin within him, is always fearful and unquiet. Thou shalt take thy rest swéetelye, if thy conscience do not accuse thee. Never joy but when thou hast done well. The wicked never either enjoy true gladness, or have the feel of peace of conscience because the Godless (as the Lord sayeth) are void of peace: But if they affirm that they do live in peace, and yet say that they are not to be invaded with adversity, and that no man dare to do them hurt, believe them not. For the wrath of God shall be so great upon them suddenly, that both their doings shallbe brought to nought, and their thoughts perish. It is no hard thing for him that loveth, to boast on calamity. For so to boast, is to boast upon the care and providence of GOD. Soon ended is the glory that is either given or received of men: and heaviness doth alway accompany worldly glory. The glory of the good standeth in their own conscience, & not in the mouth of men. The joy of the just is both of God & in God, 
The joy of the just is of God, and in god.  and their joy is of the truth. He that desireth true and everlasting glory, the same passeth not upon temporal glory: and he again that either seeketh temporal glory, or not despiseth the same with his heart, that person utterly loveth not the heavenly glory. Great quietness of mind hath he which passeth neither for praises, nor rebukes and slanders. He showeth himself soon contented and quiet with his own state and calling, whose conscience is clear. Neither art thou the more holy if thou be praised, nor yet the naughtier if thou be dispraised. Thou art as thou art: and canst not be called greater than as thou art in the sight and judgement of God. If thou wilt consider what thou art within thy Soul, thou wilt not pass what men do speak of thee outwardly. Man seeth thy face and outward shape, God beholdeth thy mind: Man weigheth thy deeds, 
God is only the searcher of man's heart.  God considereth thine intents & meanings. Evermore to do well and to esteem little of himself, is the token of a modest mind. To admit the comfort of no worldly thing, is singular sincerity and cleanness, and an argument of inward saith and trust. He that seeketh for no testimony of himself from any creature, there is no doubt, but the same hath betaken himself wholly unto GOD. For he is not to be allowed which commendeth himself, (saith Paul) but he whom God commendeth. To have to do with God in our Soul, and to be tossed outwardly with no affection, is the state of the inward man.   

Of the loving of jesus above all things. The vij Chapter.  
BLessed is he that understandeth what it is to love jesus, and to despise himself for jesus sake. For loving, the person beloved must be forsaken: forasmuch as jesus will be loved only above all things. The love of worldly things is deceitful & unstable: But jesus is faithful and durable. He that cleaveth fast to a worldly thing, the same shall perish with the thing subject to decay and corruption: but he that embraceth Christ, the same abideth still for ever. Love him, hold thee still to his friendship, which (when all men go from thee) will not forsake thee, nor at the length suffer thee to perish. Thou shalt sometime be pulled from men whether thou wilt or not, wherefore both living and dying, stick fast unto jesus, & commit thyself to his promise, which (when all men fail) is only able to help thee. He it is that is thy friend, being of that nature and property, that he can abide no other friend, but doth only challenge thy soul unto himself, and sits as King in the seat thereof. Now if thou hadst skill to cast away the society and meddling in all wordly things, jesus would willingly come and devil with thee. Thou shalt in manner find it all lost, whatsoever thou hast bestowed upon any body besides jesus. Trust not or stay not upon the wavering Reed. For all men are grass, & their whole glory doth vanish like a flower. Thou shalt soon be deceived, if thou shalt only bend thine eyes upon the outward show 
If thou trust upon the outward show of man, thou shalt soon be deceived.  of men. For if thou shalt seek thy comfort & gain in other things, thou shalt oftentimes suffer detriment or loss. If thou shalt seek for jesus in all things, truly thou shalt found jesus: but if thou shalt seek thyself, thou shalt found thyself in deed: howbeit, to thine own, destruction. For every man doth more hurt unto himself, if he seek not after jesus, than the whole world and all his enemies can do beside.   

Of the familiar friendship of jesus. The eight Chapter.  
Whilst jesus is present, all things are in good case, & nothing seemeth difficult or heard: but when he is once absent, all things are uneasy. When jesus doth not speak in the soul of man, every comfort is but of little force: when the same doth speak but one word, mere comfort is felt. So mary Magdalene did rise from the place wherein she wept, assoon as her Sister Martha did bring her word that her Master was come, & that he did call for her. Happy is that hour in the which jesus doth call thee from tears unto the joy of the spirit. How dry & hard art thou without jesus? How foolish & vain art thou if thou covet any thing besides jesus? with greater loss, no doubt, thou dost so, then if thou shouldst lose the whole world. For what good can the world do thee without jesus? To be without jesus is bitter death: To be with the same jesus, is pleasant life: If jesus shall 
The absence of jesus is bitter death.  be with thee no enemy shall be able to do thee hurt. He that findeth jesus findeth a good treasure, or rather the chiefest goodness of all other. He that foregoeth the same jesus, foregoeth too too great a commodity. And why have I said to great? Nay he foregoeth more than if he lost the world beside. He that liveth without jesus, is very poor: he that agreeth well with jesus, is very rich: to be conversant with jesus, is a point of great cunning: and to be skilful in keeping of him thy friend, is a point of great wisdom. Be modest and patient, 
In modesty jesus is present.  and so shall jesus be present with thee: be godly and quiet, and jesus shall abide still with thee. Thou shalt soon drive the same jesus away and shalt forego his favour, if thou shalt turn thyself to outward things. Now, if thou lose him by driving of him away, unto whom then wilt thou fly for comfort? Or what friend wilt thou then seek for? truly without a friend thou canst not long live: and if jesus shall not stand thy friend above all other, thou shalt be sorry without measure, being once forsaken of him. Therefore thou dost foolishly if thou trust to any beside, or rejoice in any other. Better it is to have the whole world against thee, than jesus 
If jesus be with thee care not for the whole world.  only. Wherefore of all those that are dear unto thee, let jesus be the dearest: Let other be loved for jesus sake, and let jesus be loved for his own sake. jesus Christ alone is singularly to be beloved, who among thy friends is only found good and faithful. For his sake and in him, both thy friends and enemies aught to be dear unto thee, and the same jesus must be prayed unto for them all, that all may know and love him. Never covet to be praised and loved singularly: for this belongeth to God, who hath no peer or equal, neither wish thou that any man's mind should be addicted wholly unto thee, nor be thou occupied in the love of any man: but let jesus be both in thee and in all good men, have a clean and free soul, and such as is without all let of worldly things. For thou must be clean and bring a sincere soul unto jesus if thou wilt give thyself to contemplation, and behold how sweet or pleasant the Lord is: And surely thou shalt never get up to that gryce, unless thou be prevented & drawn with his favour, that all things being abolished & wholly rejected of thee, thou mayst be coupled unto him alone. For if God's favour be the mean between man and jesus, it happeneth that man is able to do every thing. If the same favour have once departed from a man, he by and by is poor and weak, and as 
If a man be without the favour of Christ, he is both poor and weak.  it were one left only for torments and whipping: which things whilst they chance, thou oughtest not therefore to be discouraged, or yet to despair, but to have a good hope of the will of God, and patiently to bear all thy mysaduentures unto the praise of jesus Christ. For Summer followeth after Winter, and the day returneth again after the night, and great clearness cometh after tempest.   

Of the lacking or being without comfort. The ix Chapter.  
IT is no hard matter to despise worldly comfort, so long as God's comfort is present with thee: But to be able to lack both wordly and heavenly comfort, and willingly to suffer the banishment of the soul for the glory of God, and to be affectionate toward himself in nothing, nor yet to behold his own merit or reward: this surely is a great matter, or rather the greatest of all other. What great thing is it, if whilst the favour of God is with thee, thou be cheerful and godly? Who would not wish for that hour as well as thyself? Pleasantly doth he ride, whom God's grace doth carry: & what wonder is it if he feel no burden that is carried of the Almighty, and conducted of the highest Guide? Gladly do we cleave fast unto the comfort of some creature, and hardly doth man renounce and forsake himself: yea, much and long time must he fight or strive, before he learn fully to master himself, & to draw all his powers unto God. So long as he stayeth upon his own self, he quickly falleth unto worldly comforts: but the true lover of Christ, and the studious follower of virtues doth not turn unto those comforts, nor seeketh after such delights of the senses, but rather for vehement exercises, & for straight labours for Christ's his sake. Therefore if at any time spiritual comfort be granted thee of God, receive thou the same with thanksgiving, and weet thou that it is god's gift, and not thy deserving, and be not proud thereat. Rejoice not to much at thy gift, nor wax proud vainly, but be rather so much the more modest, and in all thy deeds also the more wary and fearful. For the time of that comfort shall pass away, and temptation shall come after. Therefore when comfort 
If thou want the spirit of God despair not but look for help at God's hands.  is taken from thee, despair not forthwith but look after help at God's hand with modesty and patience. For God is able to endue thee again with a more ample gift, & greater comfort: Neither is this thing strange or unwonted unto them that have once made trial of the way of God. For men of greatest virtue, and the ancient Prophets have assayed and felt such alteration in themselves. Therefore a certain man endued with the Spirit of God, said thus. Whilst I was in so great felicity, I thought I should never have been disgraced again.  
And when the same felicity was once taken away from him, he addeth what then happened unto him, in these words: afterward when thou didst hide thy face from me, I was troubled.  
And yet all this while he despaireth not, but prayeth unto God so much the more earnestly, and saith thus: I have made mine invocation unto thee, O Lord, I have made supplication unto the Lord.  
At the last he hath the reward of his supplication, and testifieth that he was heard, saying: The Lord hath heard me, and taken pity upon me. But wherein I pray you? Thou (saith he) hast turned my sorrow into mirth, & ridding me from my sackcloth, hast clad me with joy. Now, if these things have happened to men of so great holiness, we abjects & needy persons must not despair, although sometime we be in cold, and sometime we be in cold, and sometime in heat: forasmuch as the spirit cometh and goeth according to his will and pleasure. And for that cause job saith: Thou settest so much store by him, that thou hast a regard over him, and daily dost care for him, and makest proof or trial of him every hour.  
Therefore in what thing else aught I to have hope, or whereunto else aught I to trust but only to that mighty mercy of God, and heavenly grace? For though I have good men and godly brethren, and faithful friends, or books of holy scripture, and trim communication, or sweet songs and ballads with me, yet do all these things little profit: They like me but a little, if (being forsaken of God's spirit) I be left unto mine own need or nakedness. At that time there is no better remedy than patience and denial of thyself according to the will of God. Surely I never chanced to talk with any Godly person, from whom the spirit of God hath not sometime been withdrawn, or which hath not felt a decrease of his heat. Neither hath there ever been any holy man so deeply ravished & lightened in soul, but that the same hath some time at the lest been tempted, either first or last. For he is not worthy the high contemplation of God, who for God's cause hath not been exercised with some misery. For the temptation going before, is wont to be a token of the comfort that cometh after. For heavenly comfort is promised unto them which have been tried with temptations. He that shall overcome, saith Christ, to him will I grant to feed upon the Tree of life. And God's comfort is granted that man may be more strong to bear out adversity. And temptation doth follow, lest he should be to proud of that good commodity. The Devil sleepeth not, neither is the flesh yet mortified. And therefore never cease to prepare thyself to battle. For the unquiet enemies are both upon thy right hand & thy left.   

Of thankfulness for the benefits of God. The ten Chapter.  
WHy dost thou seek after quietness, seeing thou art borne unto labour? Yield thyself rather unto patience than to comfort: and to bear the Cross, than to joy and gladness. For what worldly man would not willingly live always in spiritual comfort, if he might evermore have and obtain the same? which comfort excelleth all the dainties of the world and pleasures of the flesh. For all wordly delights are either dishonest or vain: but the spiritual are only pleasant, only honest, only causer of virtues, and inspired of God into pure minds. But these comforts of GOD are such, that no man can enjoy them at his own pleasure, because temptation doth no long time cease. The false liberty of the soul, and the overmuch confidence of a man's own self, doth much withstand the heavenly help or comfort: & God doth well: which bestoweth the benefit of his comfort upon man: but man doth nought, that doth not acknowledge the same wholly to come from God with thanksgiving. Hereupon it happeneth that God's gifts can not flow unto us, because we are unthankful to the giver, and do not pour back all things into the fountain and spring again. He that is thankful, doth procure a new benefit: and that is withdrawn from the haughty unthankful, which may be bestowed upon the modest thankful. I would not have comfort, that should take from me the pricks of awe, neither is that the cause of understanding of things, which hoisteth me up into pride. For whatsoever is high, the same is not also holy: neither is every desire pure: neither is the same healthful, whatsoever is sweet: Neither is the same also acceptable unto God, whatsoever is dear unto men. I receive those benefits willingly, by the which I may be made the more modest and fearful, and more ready to give over and forsake myself. He that is taught and chastised with benefits received at God's hand, and the same afterwards be taken from him again, the same dareth not to attribute any goodness unto himself, but rather confesseth himself needy and naked. Give unto GOD that which is Gods, and ascribe to thyself that which is thine own: that is to say, give thanks unto God for his benefits, and attribute sin unto thyself: and for sin think that punishments are due unto thee. Reckon thyself always in the lowest place, and so shall the highest be given thee. For there can be no highest, without respect of the lowest. Those account themselves for the lest, whom God reckoneth for chiefest, because of their godliness: and the more full of glory they be, so much the more humbly they behave themselves, being full of truth, and heavenly glory, not desirous of vain glory. It is not possible any way that they should wax proud, which stand stayed upon God: and they which ascribe unto GOD whatsoever goodness they have attained, the same do not covet after mutual glory, but desire that which is of God only, & covet that God both in himself and in all other holy men may be praised above all things, and evermore direct their doings to that end. Wherefore, show thyself thankful in small things, and thou shalt be worthy to attain to greater things. Let even the lest and most base gifts be reckoned of thee for very great and notable. For if the worthiness of the giver be considered, no gift or quality aught to seem small or course. For it is no small gift that is given of the high and mighty God, insomuch that if he do give even punishments and stripes, the same aught to be welcome unto us, because it maketh for our salvation whatsoever he suffereth to happen unto us. He that desireth to keep still the grace and favour of God, let the same show himself thankful for the benefits given him, and patient when the same be taken from him, and let him pray that they may come again, and let him be chary, and modest, that he forego them not.   

Of the small number of the lovers of Christ his Crosse. The xi Chapter.  
Jesus hath now many lovers of his heavenly kingdom: howbeit, he hath few bearers of his Cross: he hath many desirous of comfort, but few of calamity: He findeth a great sort partakers of his table, but few of his continency. All men will rejoice with Christ, but few will suffer affliction with him. Many follow jesus even to the breaking of bread, but few follow him to drink of the Cup of his passion. Many men worship his miracles, but few do follow the Ignominy of his Crosse. Many do love jesus so long as adversity doth not happen unto them: Many do praise the same jesus and give him thanks, so long as they receive some comfort at his hands. If the same jesus do hide himself from them, and forsake them a little while, they fall either into complaints and moanings, or else into overmuch despair of soul. But they which love jesus for jesus own sake, and not for any comfort that they receive of him, the same do magnify and praise him, as well in the calamities and anguishes of the mind, as in their greatest comforts, ready to do no less although he should deny and bar them of all comfort for evermore. So much is the mere love of jesus able to do, being blended with no private commodity, or love of himself. Therefore, they are to be called hirelings, which do evermore seek after comforts. Plain it is that they are rather lovers of themselves than of Christ, which do always ponder their own commodities and gain. How many are there of a great number that will serve God freely and without all respects, or which are so spiritual, that they are left bore and destitute of all wordly things? I say again: who can find one poor in spirit & naked of all worldly things? and that precious fellow that must be fetched from the furthermost coasts of the world? Though a man do bestow all his goods, he hath yet done nothing: and though he chastise himself with a straight and earnest repentance of his sins, yet is it but a small matter: and though he understand all knowledge, he is yet a great way off: and though he be endued with singular virtue, and most earnest zeal of religion, he hath as yet a great deal lacking: namely this one which is marvelous necessary for him. But what is that I pray you? Namely, that forsaking all other things, he forsake himself to, and departing wholly out of himself, do keep still no private or self love. When he hath done all things that he knoweth should be done, let him think that he hath done nothing, and let him not esteem it much that he may be counted great, but let him pronounce himself an unprofitable servant in deed, like as the truth saith: When you have done all things which are commanded you: yet say you thus, we are unprofitable servants. Then shall he at the length be needy and naked in soul, & shall be able to say with that Prophet. Solitary and needy am I And yet is no man richer than he, no man more free, no man more mighty, which both knoweth how to forsake himself and all other things, and to debase himself to the very basest things.   

Of bearing of Christ his Crosse. The twelve Chapter.  
THis seemeth a hard saying to many men: Deny thyself, take up thy Cross and follow jesus. But much more hard is that saying in the latter day: Get you hence ye cursed, into fire everlasting. For they which now willingly hear and follow the saying of the Cross, the same then shall not fear that heavy sentence of everlasting damnation. And this sign of the Cross shall be in heaven, when the Lord shall come to judge the world. Then all the servants of the Cross which have led a life agreeable unto Christ that was nailed upon the cross shall come unto Christ the judge, with great faith and trust. Why then doubtest thou to take up thy Cross, by the which thou goest to a kingdom? Salvation is in the Cross: In the Cross is life: In the Cross is aid against thine enemies: there is infusion of supernatural pleasure in the cross: there is strength of mind in the Cross: there is joy of spirit in the Cross: in the Cross there is exceeding virtue: in the Cross there is perfection of Godliness. To be short, without the Cross, there is neither health of soul, nor yet hope of everlasting life. Therefore take up thy Cross and follow jesus, and thou shalt go into life everlasting. He went forth beareing his Cross, and died upon a cross for thy sake, that thou mightest bear a Cross also, and covet to die upon the Crosse. For if thou shalt die together with him, thou shalt also live together with him: and if thou shalt be a companion of his passion, thou shalt also be a companion of his glory For that thou mayest understand thus much, all things do consist in the Cross, & in dying, neither is there any other way unto life and true peace of soul, than the way of the Cross, and of daily mortifing thyself. Wither soever thou turn thyself, on which side soever thou cast thine eyes thou shalt found no way any where above or beneath, neither more high or more safe, then is the way of the Crosse. Although thou order and fashion all things according to thine own will and judgement, yet shall it not be possible but that thou must evermore suffer something either willingly or against thy will, and always incur the Crosse. For either thou shalt feel pain of body, or be tormented with grief of mind. Sometime thou shalt be forsaken of GOD: sometime thou shalt be exercised of an other man: and (which is more grievous) thou shalt be tedious and irksome unto thine own self many times: and that so far, that thou mayest be delivered by no remedy or comfort, but that thou must patiently bear the same so long as it is Gods will and pleasure that it shall so be. For God will have thee learn to suffer misery without comfort, and to submit thyself wholly unto him, that thou mayest become the more modest in calamity. No man feeleth the passion of Christ so much in his heart, as he unto whom it chanceth to suffer the like things. Therefore the Cross is always ready, & tarrieth for thee every where, neither canst thou escape it whether soever thou run. For whether soever thou go, thou caryest thyself with thee, and shalt always find thyself. Turn thyself upward, turn thyself downward, turn thyself outward, turn thyself inward, thou shalt find the Cross any manner of way: and necessary it is that at all times thou keep patience, if thou wilt enjoy peace of mind, and obtain a perpetual Crown. If thou wilt willingly bear the Cross, the same shall likewise bear and stay thee, and shall bring thee to the desired end: namely, whereas there shall be an end of suffering, which end undoubtedly shall not be in this life. If thou shalt bear it against thy will, thou shalt 'cause a burden unto thyself, and shalt aggrieve and way down thyself the more, and yet must needs bear it for all that. If thou shalt cast away one Cross, thou shalt surely incur another and the same perhaps more heavy. Dost thou hope that thou shalt escape that, which no man living could ever decline or turn from? Which of the Godly men in the world hath there ever been without his Cross and misery? Our Lord jesus Christ was not an hour void of sorrow and torment, so long as he lived in this world. For it behoved Christ to suffer, and to rise again from death, and so to enter his glory: and wilt thou seek any other way besides this high way of the Cross? The whole life of Christ was a cross and torment: and wilt thou seek rest and joy unto thyself? Thou wanderest out of the way, thou wanderest out of the way, I say, if thou seek any other mean then the patient suffering of calamities: because this mortal life of ours is altogether full of miseries, and hedged round about with Crosses: and the more every man hath profited in godliness, into so much the more grievous Crosses doth he fall, namely when the pain of calamity doth increase the more through love. And yet doth not this man of whom I talk, being pressed with so manifold calamities, lack the ease of comfort, for as much as he also feeleth that he taketh plentiful commodity and friut by this Crosse. For whilst that he submitteth himself of his own accord unto the cross, it happeneth that the whole burden of calamity is turned into the trust of God's comfort: and the more the flesh is overturned with calamity, so much the more is the spirit strengthened with the comfort of the soul. And so much is he sometime confirmed in the feel of calamity and adversity (to great is the love of the similitude of Christ his affliction,) that he wisheth not to be void of sorrow and misery, because he believeth that he shall be so much the more accepted of God, the more and the more grievous things that he can patiently bear for his sake. Neither doth that thing chance by man's virtue and power, but through the benefit of Christ, which can do so much, and bringeth so much to pass in our frail flesh, that the thing which man naturally doth always abhor and fly, the same yet he attempteth and loveth through the feruentcy of the spirit. It is not in man's reach to bear the Cross, to love the Cross, to tame and subdue the body, to fly from honours, willingly to take reproaches and despites, to despise himself, and to wish to be despised, patiently to suffer all adversities and losses, and to desire no manner of prosperity in this world. None of all these things canst thou do of thyself, if thou shalt depend upon thyself: but if thou shalt put thy trust in the Lord, strength shall be given thee from Heaven: and the world, and the flesh shall be subdued unto thy rule and dominion. Nay, thou shalt not fear the enmity of the Devil neither, if thou be armed with faith, and marked with the Cross of jesus. Wherefore, apply thyself (like as it becometh the faithful and good servant of Christ) to bear the Cross of the Lord manfully, nailed upon the Cross for thy sake, through very pure love. Be thou ready to bear many adversities, and divers incommodities in this wretched life: for so shall it frame with thee wheresoever thou shalt live: and this condition must be suffered of thee altogether wheresoever thou shalt lie hid, neither is there any way in any place to escape the misery of calamities, and sorrows, but that the same must be patiently suffered. Drink thou of the lords Cup gréedilye, if thou covet to be his friend and partner. And as touching the comforts, commit thou them to God: let him use them according to his good will and pleasure. be thòu wholly given to bear calamities, and reckon the same for very great comforts.  
Neither are the calamities of this life counternayling the glory to come that we shall at the length enjoy, although thou were able alone, and no body but thyself to suffer them al. After that thou art come so far forward that it is a sweet and pleasant thing unto thee to bear adversity for Christ his sake, then think that thou art in good case, which hast already found the kingdom of heaven upon the earth, again, so long as thou shalt be grieved to bear them, and shalt fly from them, so long shalt thou be in evil case, & the avoiding or flying from calamity shall vex thee every where. But if thou shalt apply thyself to thy duty, that is to say, to suffer and mortify old Adam, thou shalt shortly be eased, and shalt find peace. Although thou be wrapped with Paul, even into the third heaven, yet hast thou no warrantise or assurance that thou shalt suffer no manner of adversity. I (saith jesus) will show unto him how much he must suffer for my name's sake. Therefore it is necesiary that thou do suffer, if it like thee to love jesus, and to serve him evermore. And would to God thou were worthy to suffer some thing for the name of jesus. How much glory shall arise both unto thyself thereby, and joy to all the saints, and profit unto men? For patience do all men commend, though few be willing to suffer. Surely there is great cause why thou shouldest be willing to suffer a little for Christ his sake, seeing thou sufferest much more painful things to compass the world. And wot thou well this, that thou must live by dying unto thyself, and the more that every man doth die unto himself, so much the more doth the same wax alive unto God. No man is apt or fit to comprehend heavenly things, but he which shall submit himself to bear adversity for Christ his sake. Finally, nothing is either more acceptable unto God, or more healthful unto thyself in this life than willingly to suffer for Christ: in so much that if thou be put to thy choice, thou oughtest to desire rather to suffer adversity for Christ, than to be refreshed with many comforts. For so shalt thou be the liker both unto Christ & to all his holy servants. Neither is our merit and the coming forward in our duty consisting in plenty of pleasures and comforts, but rather impatient bearing of grievous evils and calamities. Now, if there had been any better way, or more healthful unto man than to suffer adversities, no doubt Christ would have showed the same unto us by his words and deeds. But now he exhorteth his disciples & followers, and all those that are desirous to do as he did, manifestly to bear the Cross, and that in this wise: If any man will follow me, let him renounce himself, and take up his Cross and follow me. Therefore all things being read over and tried, let this be the conclusion of our talk: we must enter into the kingdom of God by many calamities.    

The third Book.  

Of the inward communication of Christ with the faithful soul. The first Chapter.  
IWil hear what the Lord GOD speaketh within me. Blessed be the soul, which heareth the Lord speaking within him, and receiveth the word of comfort at his mouth. Blessed are the ears that receive the sound of that noise that God maketh unto them, and take no heed at all unto the noises of this world. Blessed altogether are the ears which harcken not unto the voice that soundeth outwardly, but heareth the truth and speaking inwardly. Blessed are the eyes which being shut unto outward things, are wholly bend upon inward things. Blessed are they that pierce unto inward things, and do more and more endeavour to prepare themselves by daily exercises to receive heavenly secrets. Blessed are they that take it joyfully to give themselves unto god, and to rid themselves from all worldly let. Mark these things, O my soul, and shut forth desires, that thou mayest able to hear what thing the LORD God doth speak in thee. Thy friend speaketh these things: I am thy health and salvation, I am thy peace, I am thy life: cleave first unto me, and thou shalt find peace. Let pass all worldly things, and seek for everlasting things. For what are all temporal things, but only very deceits: Or what do all the Creatures profit thee, if thou be forsaken of the Creator? Wherefore, rejecting all things, make thyself accepted and faithful to thy Creator, that thou mayest be able to attain unto true blessedness.   

That the truth doth speak within us without noise of words. The two Chapter.  
Speak Lord: for thy servant doth hearcken, I am thy servant, give me understanding, that I may learn thy laws and decrees. Incline my soul to the words of thy mouth, because thy talk floweth like unto dew. The Israelites said to Moses in old time: Speak thou unto us, and we will hear thee: but let not the Lord speak lest we should die. Howbeit, I pray not so, O Lord, I pray not so: but rather with the Prophet Samuel, do humbly and earnestly beseech thee thus: speak on Lord: For thy servant doth harken. And let not Moses or any other of the Prophets speak unto me: but do thou rather speak unto me, O God, being the inspirer and giver of life unto all the Prophets, who art able alone without them to instruct me. Whereas they on the other side without thee can prevail nothing. In deed they may utter and sound forth the words: but the spirit they do not give. They speak in deed very trimly: but if thou hold thy peace, they do not kindle and stir up the soul. They teach the letters, but thou openest the meaning.  
They speak forth the secrets: but thou unlockest the understanding of the things signified. They utter the commandments: but thou helpest to perform the same. They show the way: but thou givest strength to walk over the same: they handle the matter outwardly: but thou instructest and givest light unto the minds. They water outwardly, but thou givest the fruitfulness. They cry out in words: but thou givest understanding to the hearer. Wherefore let not Moses speak unto me, but thou, O Lord my God, being the everlasting truth, lest I die and be made unfruitful: or lest if I shall be admonished outwardly only, and not also kindled or inflamed within, thy word being heard, & not practised, known, & not loved, believed, and not kept, make but unto my punishment. Therefore do thou speak, O Lord, for thy servant doth give ear. For thou hast the words of everlasting life. Speak unto me (I say) that thing, which may bring both comfort unto my soul, and amendment unto my whole life, and also may 'cause glory and immortal honour unto thee.   

That the words of God are to be heard humbly: and that the same notwithstanding be not pondered and weighed of most men. The third Chapter.  LORD. 
Son, hear my words, being words most sweet and pleasant, and such as do excel all the wisdom of the Philosophers and wise of this world. My words are spirit and life, and not to be weighed with man's wit and policy, nor yet to be drawn unto vain pleasure, but to be hard with silence, and to be received with all modesty and godliness.  SERVANT. 
Blessed is he whom thou instructest and traynest up in knowledge, O Lord, and dost teach thy law, that thou mayest help him in time of trouble, that he perish not.  LORD. 
I both have taught the Prophets long since in old time, and even yet also now do not cease to speak unto all men. Howbeit many are deaf and hard hearted at my voice. Most men do more willingly hear the world, than God, and do sooner obey the appetite and desire of their own flesh, than the will of God. The world promiseth but temporal and small things, and yet is it served with great greediness. I do promise' exceeding great, and everlasting things: & yet are the hearts of men heavy and dull. What is he that serveth and obeyeth me in all things 
Satan Prince of the world.  with so great care, as the world and the LORD of the world are served? be ashamed of it: and if thou wouldst know why, hearken and give ear unto me: Many men do run a great journey for a little wages or hire: and there be scarcely a few that will once step forward a foot to get everlasting life. A vile reward is painfully sought for: men do shamefully go to law together, sometime for a small piece of money: and men doubt not both day and night to be tried for a vain trifle, and small promise: but it irketh them to travail (even the lest thing in the world) for a good thing unchangeable, for a reward unestimable, for honour exceeding, and for glory immortal. Therefore be thou ashamed, thou slow & complaining servant, because they are more ready and quick unto destruction, than thou art unto life: and do more rejoice in vanity, than thou in truth. And as for them, they are disappoined of their hope sometime: but my promise deceiveth no man, nor sendeth any man away unspedde of his errant, putting his trust in me. That which I promise' and provounce in words, the same do I perform and fulfil in deed, in case a man do persevere still unto the end in the love of me. I am the rewarder of all good things, I am also an earnest searcher and trier of all the godly. Write my words in thy heart, and occupy thyself diligently about the same. For they shall be very necessary in the time of thy trouble. The things that thou understandest not when thou readest them, the same shalt thou know in the time of thy curing and healing. And after two sorts am I wont to cure and heal my elect: that is, with temptation and with comfort: and the same I daily school two ways. first in finding fault with their sins then with exhorting and stirring them up unto the increase of virtues. He that hath my words and despiseth the same, he hath that of which he shall be condemned in the last day.   

¶ A prayer by which heavenly doctrine and religion is called for. The four Chapter.  SERVANT. 
O My God, which art my whole goodness: who am I, that I dare be so bold as to speak unto thee? I am thy most poor slave, and vile worm, & much more poor & more vile, than I either know myself, or dare tell unto thee. And yet O Lord, be thou mindful even of this same 
A true description of man.  thing, the I am nothing, that I have nothing, & that I am nothing worth. Thou only art good thou just, thou holy, thou art able to do all things, thou perfourmest all things, thou fulfilest all things, leaving the sinful only void & empty. Remember thy mercy, O Lord, and fill my soul with thy favour, which wilt not 
God hath made every thing to some use or end.  have thy works to be good for nothing. For how may I continued in this wretched life, unless thy mercy & favour do strengthen me? Turn not thy face away from me: Defer not thy curing of me from day to day: Withdraw not thy comfort from me, lest my soul do see me in thy sight like unto the earth that is void of moisture. Lord teach me to do thy will: teach me to walk worthily and humbly before thee. For thou art my wisdom, and dost both know, and hast known me perfectly, aswell before that I was borne into the world, as also before the world itself was made.   

That truth and modesty in the sight of God is to be exercised. The .v. Chapter  LORD. 
Son, practise thou truth in my sight, and always seek me in singleness of heart. He that exerciseth truth in my sight, the same shall be defended from the invasions of evil, and him shall truth deliver from deceivers and siaunderers of the wicked. Now, if the truth shall deliver thee, thou shalt be free in deed, and shalt not pass upon the vain words of men.  SERVANT. 
It is as thou sayest, Lord: and let me be so dealt withal I pray thee, to wéet: that thy truth may teach me, may keep me, and may bring me unto an happy end. Let the same deliver me from all wicked lust, and from inordinate love: So shall it be brought to pass, that I may use great liberty and freedom of soul towards thee.  TRUTH. 
And I will teach thee what is right, & what is acceptable unto me. Call thy sins to remembrance with great sorrow and heaviness of heart, and do thou challenge any thing unto thyself for thy good deeds. For in very deed thou art sinful, and endangered and enwrapped in many diseases of the mind, which goest evermore of thine own nature unto nothing, and soon fallest, art soon overcome, art soon troubled, and thrown down headlong. Finally, thou hast nothing wherein thou mayst glory and boast, but rather many things for which thou oughtest to set little by thyself. For thou art much more weak than that thou art able to perceive the same. Wherefore see that none of all thy works seem great unto thee. See thou think nothing of thy loftiness, nothing precious & wonderful, nothing to be reverenced, nothing high, nothing praise worthy, and to be desired in deed, saving that which is everlasting. Let the everlasting truth please théé above all things, and let thy exceeding vileness displease thee. Fear nothing so much, dispraise and fly from nothing so much, as thy vices and sins, which aught more to mislike thee, than the loss of any manner thing beside. Some do not behave themselves towards me purely and sincerely, but rather (being led with a certain curiosity and arrogancy) do studiously search out my secrets and high mysteries, neglecting themselves, and their own salvation. These followers do many times fall into grievous temptations, and sins, for their own curiosity and pride, because I am against them. But being timorous, do thou stand in awe of the sentence and wrath of almighty GOD, and search not out the works of the almighty, but search thoroughly thine own faults, either how much evil thou hast done, or else how much good thou hast neglected. Some do bear about their whole religion and Godliness in beekes only, some in pictures: some in outward signs and figures: Other carry me in their mouth, but not so in their heart. Contrariwise, there are, which being of perfit understanding in mind, and pure in heart, do evermore breathe and covet after everlasting things, do hear of earthly things against their wills, do that which nature necessarily requireth with grief & sorrow: and these in deed do feel what the spirit of truth doth speak within them, as they which do teach them to love heavenly things, despising the earthly, and both day and night do covet heaven, the world being contemned.   

The praise of God, and thanksgiving for benefits: and likewise of the force of the love of God. The vi Chapter.  SERVANT. 
I Praise thee, O heavenly Father, the Father of our Lord jesus Christ, which hast vouchsafed to remember me needy Soul. O father of mercy, and God of all comfort, I give thee thanks, which refreshest me, being unworthy of all comfort, sometime with thy comfort. I praise & magnify thee evermore, and also thy only begotten Son, and thy holy ghost the comforter, world without end. O my Lord God, O the holy lover of me, when thou shalt come into my soul, I will rejoice with my whole heart. Thou art my glory, and the rejoice of my heart: Thou art my hope and refuge in the time of my calamity and trouble. But because I am yet of weak love and unperfit virtue, I reckon it necessary to be confirmed of thee, and to be comforted at thy hands. Wherefore, visit me oftentimes, & instruct me with holy discipline. Deliver me from wicked affections of the Soul, and heal my mind from all the unruly desires and vices: that being healed inwardly, and well purged, I may be made fit to love, strong to suffer, constant to persevere. Love is a great matter: no doubt, a great good thing: which (only) doth make light each thing that is heavy, and beareth equally whatsoever is unequal. For it beareth a burden without any burden, and doth turn all bitter things into sweet and savoury. The same jesus (I say) being our Noble Love, doth enforce to do great things and evermore stirreth up to desire the things that are more perfit. Love will be above, and not kept still with any low things. Love will be free, and void from all worldly affection, lest her inward sight be hindered, or lest it be enwrapped either with some temporal commodity, or overcome with incommodity. Nothing is more sweet than Love, nothing more strong, nothing more deep, nothing more broad, nothing more pleasant, nothing more full. Nothing better either in Heaven or in earth: because it is sprung of God, and can not rest but in God, above all the creatures. The lover flieth, runneth, rejoiceth, is free, and is not holden: It giveth all things for all things, and hath all things in all things, as the which resteth in one highest thing above all things, out of which floweth and springeth all goodness. It looketh not upon his gifts, but turneth itself unto the giver above all good gifts. Love can not tell how to keep measure, but is fervent beyond all measure. Love feeleth no burden, passeth nothing upon pains, endeavoureth above her strength, nothing at all weighing whether the same be possible to be done or not, forasmuch as it thinketh nothing to hard for itself, nothing unlawful. Therefore it is of force unto all things, and bringeth many things to an end, if the lover do not give over and be tired. Love watcheth, and sleeping doth not slumber: labouring is not wearied: pressed down, is not oppressed: made afeard, is not troubled: but (like as the lively flame and burning torch) doth covet out upward, and doth pierce thorough safely. If any man do love, he knoweth what this saying meaneth. The very ardent affection of the soul is a great cry in the ears of the Lord, whilst it saith thus: O my God, O my love, thou art wholly mine, and I am thine altogether. Bring forth in me a plentiful love, that I may learn with the inward mouth of my hcart to taste how sweet and pleasant a thing it is to love, and as it were being molten, to swim in love. 'Cause that I may so burn in love, that I may over come myself with the feruentey of my study and affection, Let me sing the ballad of love, let me follow thee aloft my friend and lover, let me sing thy praises with so great Love, that I may be swallowed up through the feruentcy of affection. Let me love thee more than mine own self: Nay, let me love neither myself, nor any man else beside (which doth love thee in deed) but both for thee, and in thee, like as the law of love shining and casting her beams out of thee, doth command. Love is swift, sincere, godly, delectable and pleasant, strong, patient, faithful, wise, long suffering, manlike, and never applying itself to her own commodity. For when a man is given to himself, then doth love fall away. Love is circumspect, modest, strait, not dainty, not light, nor bend to vanities, sober, chaste, constant, quiet, and temperate in all the senses. Love is subject and obedient to his betters, always vile and despised in his own conceit, virtuous and thankful towards God, full of confidence and trust, and always in hope, even then when itself is loathed of God: Forasmuch as without grief & pain there is no living in love. He that is not ready to suffer all things, & to apply himself to the will of his friend & lover, the same is unworthy to be called a lover. In conclusion, a lover must embrace all hard & bitter things for his friend's sake, & not to be divided from him, because of adversity.   

Of the trial of the true Lover, and how the enemy must be resisted. The vij Chapter.  LORD. 
Son, thou art not yet a strong and wise Lover.  SERVANT. 
Why so Lord?  LORD. 
Bycanse thou leavest off thine enterprise for a small assault and temptation, and seekest after comfort with over much greediness. A valiant Lover standeth still by temptations, and doth not credit the crafty persuasions 
Man's joy in troubles.  of the enemy: & is so delighted with prosperity, that he is nothing offended with adversity. The wise lover doth not so much way the gift of his Lover, as the love of the giver. The same rather considereth the mind and meaning, than the commodity and profit: & in respect of his friend, neglecteth all his gifts. The noble Lover resteth not in the gift, but in me above every gift. Neither must thou forthwith discourage thyself, if at any time thou think otherwise then well either of me, or of my Godly servants against thy william. That good and sweet affection wherewith thou art sometime delighted, is the affection of present favour, and a certain foretaste of thy heavenly Country, upon the which foretaste thou must not stay to much, because it suffereth alteration. But to fight against the wicked motions of the mind, and to despise the enticements of the Devil, this (in deed) is the work of virtue, and a thing worthy of great reward. Therefore there is no cause why these absurd imaginations should so greatly vex and torment thee, that art wont to arise of every trifling occasion. Persevere thou constantly in thy purpose and enterprise. and be of a sincere mind toward God. Neither is it an illusion that thou sometime art suddenly ravished aloft, and by and by dost return again to the old fond trifles of thy mind: which forasmuch as thou rather sufferest against thy will, than art the Author & causer of them, and dost struggle against them so long as they mislike thee, they are rather profitable than pernicious. weet thou that that old enemy doth thereunto wholly bend himself to let thy study in goodness, and to call thee away from all exercise of godliness, to weet, from the devout Meditation and memory of Christ his passion, from the warding and keeping of thy soul, from the firm purpose, to come forward in virtue. The wicked 
Note the subtlety of the Devil for two causes.  fiend ministereth great variety of thoughts to beaten a weariness and trembling fear into thee, to the intent he may revoke thee from prayer & reading of holy scripture. The humble confession of thy sins doth mislike him: & if he could, he would withdraw thee from the Communion. But believe him not, nor pass not upon him, though he cast his subtle snares and traps over thee many times. When his suggestions are evil and filthy, turn them upon him again, and say thus unto him. Be gone, thou unclean spirit, blush thou wretch, and be ashamed thou vile beast: Thou wicked deceiver, that dost put such things into my head, get thee hence from me. For thou shalt prevail with me nothing at all. For jesus my fellow soldier will be present with me, and thou shalt be overcome shamefully. I had rather die, and had rather suffer any thing in the world, then once consent unto thee. Hold thy peace and be still, I will not now hear thee though thou make me to have a great deal of trouble. The Lord is my light and saving health, whom shall I fear? The Lord is the strength of my life: at whom shall I tremble: If whole armies come against me, my soul shall not be afeard whilst the Lord doth secure and deliver me. Fight like a valiant soldier: and if thorough weakness thou take a fall at any time, take a better heart unto thee again, having a good hope of my favour towards thee, even greater than before: and in any wise beware of vain arrogancy and pride, which is the cause that many men are led into error, and do sometime fall into blindness and ignorance almost incurable. Let that fall of the proud angels foolishly challenging to much to themselves, 'cause thee to beware and to live in continual modesty and humility.   

Of modest hiding the benefits of God. The eight Chapter.  LORD. 
Son, it is both profitable and safe or sure for thee to dissemble the affection of godliness, and not to extol the same in words, in craking thereof somewhat insolently, or to advance the same above measure, but rather to despise thyself, and to live in fear, as one that hath the same unworthily bestowed upon thee. Thou must not to earnestly cleave fast unto that affection which may soon be changed into the contrary. Think with thyself, so long as thou hast God's grace with thee, how wretched and needy thou art wont to be without his grace: & reckon not, that the coming forward and profiting in spiritual life doth only consist in that point, to enjoy the benefit of heavenly comfort: but also if thou modestly, temperately, and patiently, do take the withdrawing of the same, so that thou do not saint and ware dull, or slow at that time in the great desire of praying, nor suffer thy other accustomed exercises to be wholly left and forsaken, but after the best sort that thou art able and knowest, dost that thing willingly which is in thy power, and not utterly neglect thy duty, for that dryness or vexation of mind which thou feelest in thyself. For many if it be not so well with them as they would have it, do become forthwith impatient or slothful. It is not always in the power of man to rule and govern his own matters: but it belongeth to God, both to give & to comfort, both when he will, and how much he will, and whom he will, and that always as it liketh him best. Some being uncertain and unstaid have cast themselves away from the study of godliness bestowed upon them, whilst they endeavouring above their strength, do not thoroughly consider their own corruption and wickedness, but rather follow the affection of their mind, than the judgement of reason. Because these fellows have taken greater matters upon them, than it was gods will and pleasure they should, they have quickly lost the favour of God: and they which had made them a nest in heaven, even those same become needy, vile, and forsaken: to the intent that they, being pressed down and impoverished, might learn to fly, not with their own wings, but to stay themselves upon my Feathers. They which are yet but beginners and unskilful of the way of the Lord, unless the same obey the counsel of the wiser sort, they may soon be deceived & thrown down headlong: and if the same have rather yielded to their own opinion, than obaied the practised and beaten soldiers, those are in the greater danger, because they would not be retired from the opinion that they had once conceived in themselves. It is seldom seen that one seeming wise in his own conceit, can modestly bear the commandment of an other. Therefore it is better to have little wit with modesty, and slender understanding of things, then for his abundant knowledge to stand to much in his own conceit. Better it is to have less, then having much to be proud. He doth not behave himself circumspectly enough, which betaketh himself wholly unto joy, forgetting his old neediness, and the chaste fear of the Lord, which fear is wont to stand in awe of lieging the benefits already bestowed upon him. surely that person is not Godly wise sufficiently, which behaveth himself to desperately in the time of adversity and trouble, and thinketh and judgeth of me with less trust and confidence than he aught to do. He that showeth himself to careless in the time of peace, the same is often to much discouraged and faint hearted in the time of war. If thou hadst always skill to show thyself modest and of a lowly mind, and to rule and govern thy spirits aright, thou shouldest not so soon fall into danger & offence. It is a point of assurance, to cast what shall come after, if the light shall departed after thou hast conceived the spirit of fervour and heat. And again, when the same hath so chanced in deed, to think that the same light may return again, being therefore of me withdrawn, that both thou mayest be made the more wary, and I become thereby the more glorious. For many times, such trial is more expedient, then if thou shouldest always enjoy prosperity, according as thou wouldst have it. For the works of Godliness & virtue do not stand upon that point, that thou shouldest be full of heavenly visions and comforts, or be skilful in learning or knowledge, or be placed in a high degree: but if thou stay upon true modesty: if thou be full of heavenly charity and love: if thou always study for God's glory chastened and sincerely: if thou set nought by thyself, but unfeignedly despise thyself, & also rejoice more to be despised & pressed down of other, then to be honoured of them.   

Of setting little by a man's self in the sight of God. The ix Chapter.  SERVANT. 
I Dare speak unto my Lord, being myself but Dust and Ashes: and if I should set somewhat by myself, yet dost thou stand against me, & my own sins do bear true witness against me: which witness I am not able to gainsay. But if I, by thinking myself vile shall bring myself to nothing, and (by casting 
Man counting himself but dust, shall by grace ob ta'en the savour of God.  all estimation of myself away from me) shall reckon myself but for dust, as I am in deed, them shall thy grace be favourable unto me, & thy light approach near unto my heart: & so shall it happen, that if I have ever set by myself the lest thing that can be, even that shall vanish away for ever, when I am altogether pressed down unto nothing. Herein this case thou shalt show unto me what I am, what I have been, and from whence I have come. Namely, nothing, and from nothing: who if I be left once unto myself, am forthwith nothing but mere infirmity and weakness. But if thou have suddenly looked back upon me, by and by I am made strong 
The love of God bringeth gladness.  and am replenished with new gladness. And great wonder it is to see that I should so suddenly be lifted up aloft, when thou dost so gently embrace me, which am of mine own weight and proneness always carried unto the lowest things. Thy love freely preventing me, and helping me in so many necessities, & defending me from grievous perils, and to speak truly, snatching me out of infinite evils, is the cause of this thing. For I both have lost myself in loving myself disorderly, and also have found both myself & thee, in seeking thee only, and in loving thee sincerely, & with the same love also have I the more plunged myself into nothing. For thou (O my most sweet Lord) dost bestow more 
God is more merful then either we desire or deserve.  things upon me, not only then I am able to deserve, but also then I dare hope for: I will not say crave for. O my GOD, I give thee thanks, that though I be unworthy of all goodness, yet thy nobility and infinite goodness doth never cease to do good unto the ingrateful, and to those that are turned far away from thee. Turn thou us unto thee, that we may be thankful, humble, religious, and godly, which art our health, virtue, & strength.   

That we aught to drive all our doings to god's glory, as to the farthest end or mark that we shoot at. The ten Chapter.  LORD. 
Son, I must be thy highest & farthest end, if thou desire to be blessed and happy. By this intent of thine shall thy wit be purged, being wickedly prove many times to itself, & also to the creatures. For as soon as in any thing thou studiest for thine own commodity, thou fallest and wytherest as dry by and by in thyself. Therefore thou must refer and direct all things to me only, because I have given all things: and thou knowest that every thing doth flow from me, as from the highest and most principal goodness, and that therefore they are to be reduced unto me again, as to their own fountaynen and spring. As well the small as the great, as well the rich as the poor, do draw lively water out of me, as out of a lively fountain and they which serve me of their own accord, and after a free and honest sort, shall be laden with benefits upon benefits. But if any will glory out of me, or be delighted with any private goodness, the same shall not obtain perpetual & true joy with gladness of heart, but shall incur divers incommodities and anguishes of mind. Therefore oughtest thou to ascribe and impute no goodness nor no virtue, either to thyself or to any man living, but to acknowledge allthings for God's benefits, without whom man hath nothing. It is I that have given all thing, & it is even I also that do challenge all things unto myself, by good right, and with great severity do require giving of thanks. This is the truth, by which the vanity of man's glory is chased away. And who so shall be endued with heavenly favour & true love, the same shall neither be attached with envy, nor discouraged in heart, nor shall be holden with the love of himself. For God's love overcometh all things, and displayeth or spreadeth abroad all the powers of the soul. Now, if thou be rightly wise, thou shalt rejoice in me only, thou shalt put thy trust in me only, according as GOD only is good, to be praised above all things, and to be magnified in all things.   

That it is a sweet thing to serve God and to despise the world. The xi Chapter.  SERVAUNT. 
Now will I speak again, O Lord, & will not keep silence, and will speak after this sort in the ears both of my God, & my Lord, and my king, inhabiting the high heaven. O how great is that pleasure, O Lord, which thou hast reposed or 
The Lord careth for the righteous.  laid up for them that fear thee? not only for them that love thee but also for them that serve thee with their whole heart. The sweetness of the beholding of thee, is certainly unspeakable, which thou givest unto thy Lovers: and in that point hast thou specially showed forth the sweetness of thy love, that when I had no being, thou then didst make me: and afterward, when I went far astray from thee, didst bring me again into the way, that I might serve thee, and didst give me in commandment to love thee. O fountain of continual love, what may I say to thee, or how may I forget thee, which hast vouchsafed to remember me: which contrary to all hope, hast vied mercy toward me thine own, and after that I was corrupted and perished, and hast won my heart unto thee with thy favour & friendship, when I did see no pleasure at all? For which liberality of thine, what thanks shall I tender unto thee again? I will even serve thee. But what great matter is it to serve thee, whom the whole world aught to serve? That rather seemeth great and wonderful in thy sight, that thou vouchsafest to admit and take into thy service so needy, so unworthy a person, and to choose him into the number of thy beloved servants. Behold, all things are thine, whatsoever I have or possess, and by which I do thee service. 
All good things cometh of God.  But how is this, that thou dost more serve me, than I do serve thee? See, the heaven and the earth, which thou hast made for man's commodities, are at hand, and do every day whatsoever thou commandest them to do. Nay, thou hast made and ordained the 
Angels ordained for the us of man.  Angels also for man's uses. But the very greatest matter of all is, that thou thyself hast vouchsafed to serve man, and hast promised that thou wilt give thine own self unto him. For which thy infinite benefits, what thank shall I yield thee again? I pray GOD I may be able to serve thee in all my life long. I pray God I may be such a one, as may serve thee but even one day as I aught to do. Thou in deed art worthy of all service, of all honour, and everlasting praise. Thou in deed art my Lord, and I am thy simple servant, which am bound to serve thee with all my strength, and never to be filled or satisfied with thy praises. And surely so I will, so I do desire: and whatsoever is wanting unto me, do thou vouchsafe to supply it. Great honour, great glory it is to serve thee, and to despise all things for thy sake. For they shall carry with them great reward, that of their own accord have put themselves in subjection unto this most holy service, & shall find the most pleasant comfort of the holy Ghost, that have renounced and cast away worldly pleasures for thy love sake. Great liberty of soul shall they attain unto, that entering into the strait or narrow way for thy name sake, have contemned all worldly carks and cares. O acceptable and pleasant service of god, by the which man is made free and holy in deed. O sacred state of Godly service, which maketh man equal to Angels, accepted of GOD, terrible to Devils, and commended of all faithful. O service to be embraced, and always to be wished for, by which, both the chiefest felicity is procured, and joy gotten everlastingly.   

That the desires of the mind are to be examined, and ordered. The twelve Chapter.  LORD. 
Son, there yet remain a great many things that thou must learn.  SERVANT. 
What be those, Lord?  LORD. 
That thou submit thy desire altogether to my will and pleasure, and be not now a lover of thyself, but one coveting to do as I will and command. Desires do kindle thee oftentimes, & vehemently enforce ordrive thee. In this case, consider thou whether thou be moved with my honour, or stirred rather with thine own commodity. For if thou covet aught for my sake, thou wilt take in good worth whatsoever I shall determine: but if there lie hid any desire of private gain, even the very same it is that doth hinder and way thee down. Therefore, beware that thou rest not to much upon thy conceived desire, without ask counsel of me, lest perhaps it repent thee afterwards, and that do then displease thee, which at the first did like thee, and which thou didst seek after as the very best thing. For neither every affection that seemeth good, is by and by to be followed, nor yet the contrary at the first chop to be avoided. It is sometime also expedient to bridle good affects and desires, lest either thou passé measure with the importunity of mind, or be an offence unto other through thine own unruliness: or whilst the same do resist, thou as one troubled, suddenly do fall. Sometime it is meet to use violence, & to fight against the appetite and desire, and not to make account 
The flesh aught to be obedient to the spirit.  what the flesh would either have or not have, but rather endeavour that it may be obedient to the spirit, whether he will or not: and that she may be so long kept under and suffer bondage, until such time as she be pliant and ready unto all things, and learn to be content with a few things, and to be delighted with a simple state and condition, and not to mutter or grudge against any incommodity or adversity.   

Of the manner of patience, and the fight against desires. The xiij Chapter.  SERVANT. 
WHy then, O my Lord God, as far as I do perceive, patience and sufferance is very necessary for me. For many adversities are incident unto this life of ours: in so much that when I desire peace by all means possible, yet can it not be brought about, that I may lead over my life without war and sorrow.  LORD. 
It is even as thou dost say, son: Nay, I will not have thee to seek after that peace, that is void of temptations, or which feeleth not adversities: but to think with thyself, that even then also thou hast found thyself peace, when as thou shalt be searched and tried with sundry and many turmoiling calamities of miseries, and adverse chances. Now, if thou wilt pled, that thou art not able to bear or suffer so many things, how then shalt thou be able to abide the everlasting torment of Hell fire? Of two evils the less is always to be chosen. Therefore, 
Of two evils the lest is to be chosen.  study to take patiently for God's sake thy present evils, that thou mayest escape those everlasting punishments that are to come. And thinkest thou that the men of this world, either suffer no evil at all, or little, or none? Thou shalt well find, that even those that are most delicate and fine, are not without their incommodities. Thou wilt say peradventure: but these worldlings are incited with many pleasures, and obey their own will or sensuality: and therefore make little account of their miseries. Put case all things happen unto them as their heart would have it: how long will that endure and abide, trow ye? Forsooth, those shall perish like dung, which in this life have such wealth and abundance, in such wise, as no manner of remembrance of joys passed shall remain. Nay, even while they be alive to, they do not enjoy them without bitterness and grief, & fear. For look of what things they do take pleasure, of the very same many times they receive sorrow: and reason good they should so do: that they which intemperately hunt after pleasures, should likewise attain unto the same not without tartness and trouble. I wiss, they be all but very short, and false or counterfeit, and inordinate, filthy or dishonest: yet do not they see this through drunkenness and blindness, but that they will needs purchase themselves death of the soul like unto brute beasts, for a small or trifling delight of this mortal life. Wherefore, son, do not thou follow the sensual desires, but turn thy will away from them. Be delighted in the Lord, and so shall he grant thee the requests of thy soul. For if thou wilt be delighted in deed, and have large and plentiful comfort of me: Weet thou that felicity and the ample reward of comfort doth consist in thy renouncing of all worldly things, and of these feeble and weak pleasures: and the further thou shalt pull thyself from all solace of humane things, so much the more sweet, and the greater comfort shalt thou find in me. But in deed thou shalt not attain unto those comforts without sorrowfulness and labour of fight. For rooted custom doth stand against it: howbeit she shall be matched and mastered, with better custom. The flesh will mutter against it: Howbeit she shall be bridled with the feruentsye of the spirit. The old Serpent will stir thee forward and sharpen thee: Howbeit he shall be chased away with prayers: And again, with profitable labour a great entrance shall be stopped up from his temptations.   

Of obeying our betters according to the example of our Lord jesus Christ. The xiiij Chapter.  LORD. 
Son, he that withdraweth himself from obedience, the 
Obedience to thy superior required of God.  same withdraweth himself from the favour of God: and he that seeketh after private things, doth forego the common. He that doth not submit himself unto his superior gladly and of his own accord, the same in so doing, declareth that he hath not yet so wholly tamed and schooled his own flesh, but that it doth oftentimes wince & mutter against him. Wherefore, learn speedily to submit thyself to thy superior, if thou covet to tame thy flesh. For the outward enemy is the sooner mastered, if the inward enemy be once overthrown. There is no more troublesome or worse enemy unto the soul than thou art unto thyself, whilst thou dost not agree with thy spirit. For thou must practise an unfeigned contempt of thyself, if thou wilt be master over flesh & blood: for as much as thou dost yet love inordinately, and therefore art afeard to commit thyself altogether to the will of another. But what great matter dost thou, thou dost nothing, if thou become subject to another man for God's sake? Whereas I being that Almighty and that Highest, who have made all things of nought, have humbly submitted myself unto man for thy sake, becoming the veriest underling and basest of all other, to the end that thou mightest overcome this pride and haughtiness of thine, with that humility and lowliness of mine. Learn to obey, thou dust: learn to depress thyself, thou earth and stime, and to put thy trust under all men's feet: learn to break thine own will, and to show thyself subject unto all men. Wax earnest against thyself, and suffer not pride or haughtiness to live in thee, but make thyself so lowly and simple that all men may go over thee and tread upon thee like mire in the street. What hast thou thou vain man, that thou canst rightly complain off? What is there, thou sink of sin, that thou canst justly reply unto them that dispraise and deface thee, in as much as thou hast so oftentimes deserved hell torments by offending of God so many times? And yet have I gently spared thee, having a care of thy soul, to the intent that thou mightest always show thyself thankful for my benefits, my love being once known unto thee: and being evermore bend unto true obedience and modesty, mightest patiently bear the contempt of thyself.   

Of considering the secret judgements of God, lest we should advance ourselves to much in prosperity. The xu Chapter.  SERVANT. 
Lord, thou thundering against me with thy judgements, dost shake all my limbs with fear & trembling, & dost out of measure terrify my heart. This do I ponder upon amazedly, that the very Heavens are not clean in thy sight. And if thou have found sin in the very angels themselves, & hast not spared them, what shall then become of me? If the Stars themselves have fallen from heaven, what may I (being dust) hope for? They have fallen down to the lowest places, whose works did seem laudable and praise worthy: and they that did eat the bread of Angels, those saw I to be delighted with Hog's meat and draff. Therefore Lord, there is no holiness, if thou once pluck back thy hand: No wisdom prevaileth, if thou cease to govern: Not strength helpeth, if thou leavest to keep and preserve: Not chastity is in safety, unless thou defend it: Not keeping of a man's self doth profit, unless thy holy watching go withal. For being once forsaken, we are drowned and do perish, and when thou dost take care over us, than we live erected and lifted 
Man of himself unpleasant: but by god confirmed & strengthened.  up. We are in our own respect but unconstant: Of thee we be confirmed and strengthened: we are but warm of ourselves, & of thee we are kindled. Surely, I must think of myself most humbly and basely, & must altogether way myself at nothing, if that I seem to have any goodness in me. I say again, that I aught to submit myself most lowly unto those thy unsearchable judgements, wherein I found that I am naught else but nothing of nothing. O weight without measure: O sea that cannot be passed thorough, wherein I find myself to be nothing, but altogether of nothing. Where is then the covert of glory? Where is then the confidence of glory for the which thou hast bargained? All vain glory is swallowed up in the gulf of thy judgements that 
All men mortal in the sight of God. Isai. 29.  thou hast of me. What are all mortal men in thy sight? Clay may boast itself against the Potter, belike. Can he ware proud with vain praises, whose mind is subject unto god in the truth? Not, though the whole world do extol him, after that the truth hath once made him subject unto it: I say, he shall be moved with no bodies praises, that hath fixed his whole 
Man shall fade & consume away, but the lord abideth for ever. Psal. 116.  hope in God. For even all they that do speak, are but nothing, and shall fade away with the sound of their own words: But the truth of the Lord abideth for ever.   

How we must be minded, and what we aught to say in such things as we desire to have. The xvi Chapter.  LORD. 
Son, thus must thou say in all things: Lord, if it shall 
job. 4.  please thee, let it be even so. Lord, if this shall be to thine honour, be it done in thy name. Lord if thou see that this shall be expedient and profitable for me, bring it to pass, that I may use it to thine honour: but in case thou know that it shall not be for the health of my soul, but hurtful thereunto, take this desire from me. For every desire is not of the holy spirit, although it seem right and good unto man: but hard it is to judge whether a good or a wicked spirit do enforce thee, to covet after this or that, or whether thou be moved rather within thine own spirit? Many men have been deceived at the last, which did seem to be stirred at the first with a good spirit. Therefore we must always covet with the fear of God, & lowliness of mind, whatsoever 
we aught to desire no thing, but with the fear of God.  cometh into our heads, by occasion to wish for: and the whole matter must be committed to God with unfeigned chiding of ourselves, and thus must we say: Lord, thou knowest whether of both is more expedient for me, do thou whether of both thou wilt thyself. Give me that thou wilt, and as much as thou wilt, and at what time thou wilt. Deal with me as thou knowest it meet for me to be dealt with all, and as it liketh thee, and as the thing may procure greatest glory unto thee. Place me there where thou wilt, & deal freely with me in all things. I am in thy hands: turn me and toss me every way. Behold, I thy servant am priest unto all things: for as much as I desire to live (I pray God accordingly and perfitly) not unto myself, but unto thee.   

Pryaers to perform Gods william. The xvij Chapter.  SERVANT. 
Grant unto me, O most bountiful jesus, thy favour, which may be assistant unto me, may labour with me, may continued with me to the very end. Grant unto me evermore to will and covet the things which are acceptable and dear unto thee. Let thy will be my will, and let my will away follow thine, and justly agree with thine. Let one willing & one nilling be common unto us both, in such wise, that I may will or nill nothing, but that which thou willest or nillest. Grant me to die unto all things that are in the world, and to love to be contemned and not known in this world for thy sake. Grant me (above all my wishes) to repose and rest myself in thee, and to have a quiet and contented mind. Thou art the true 
God giveth the true peace of the heart. Psal. 4.  peace of the heart: Thou art the only rest: out of thee are all things difficult and unquiet. In this peace, that is to say, in thee only being the chiefest and everlasting goodness, will I sleep and take my rest.   

That true comfort must be sought for in God only. The xviij. Chapter.  
Whatsoever comfort I can wish 
No comfort in this world to be looked for, but in the world ton come.  for or imagine, the same do I not look for here in this world, but in the world to come. Now, if I (alone) had even all the comforts that are any where, and could enjoy all manner delicates and dainties: certain it is, that the same could not long continued or endure. Therefore (O my soul) thou canst not 
Psal. 9 68 72.  attain full comfort, & be perfitly refreshed, saving only in God, the comforter of the needy, and the helper of the modest. Look a little while, O my soul, look a little while after God's promise, and then thou shalt attain plenty of all good things in heaven. Now, if thou wilt somewhat inordinately covet these present things, thou shalt lose the everlasting and heavenly things. Let temporal things 
Use temporal things: and desire everlasting things.  be in use and occupying: but let the everlasting things be in thy desire: Thou canst not be filled with any temporal good thing, because thou wast not created to enjoy the same. Albeit thou hadst all good things that are created, yet couldst thou not be blessed notwithstanding: Nay, thy felicity consisteth in God the creator of all things. I mean not such as is thought so, and praised of the foolish worldlings, but such as the good & faithful Disciples of Christ do look after, & such as the spiritual and clean of heart, whose conversation is in heaven, do sometime foretaste in this life. Vain and short is all man's comfort: blessed and true is that which is received inwardly from the truth. The godly person both every where carry jesus Christ his comforter about with him, & doth speak unto him in this wise: Lord jesus, be assisting unto me in all places and at all times. Let this be my comfort, to be void of all man's comfort 
The sayings, of the godly.  with a good william. Or if thy comfort shall be lacking at any time, let thy will and due trial of me be in stead of thy chiefest comfort unto me. For thou art not he that evermore 
Psal. 102.  art angry or makest afeard.   

That all carefulness is to be committed to God. The xix Chapter.  
Son, let me deal with thee as I will myself: I do know what is for thy profit. Thou imaginest as a man, and dost so think in many things as thy fleshly mind doth counsel thee.  SERVANT. 
Lord, thou sayest truth: thou hast greater care over me, than I could have of myself. For he standeth but after a sickle sort undoubtedly, which committeth not his whole care unto thee. Lord, use me as thou list, so that my will toward thee do continued right and steadfast. For it can not be but good, whatsoever thou shalt determine of me. Therefore, whether thou wilt have me to be in darkness still, I praise it: or whether thou wilt have me to enjoy light, that do I also praise: Or whether thou vouchsafe to comfort me, I praise it: or whether thou wilt have me to be pressed down with adversity, I praise this also.  LORD. 
Son, so thou must be myuded in deed, if thou desire to have to do with me: neither oughtest thou to be less cheerful to suffer, than to rejoice, more unwillingly needy and poor, than full and wealthy.  SERVANT. 
Lord, I will willingly suffer 
We aught to suffer willingly, whatsoever doth happen from the Lord.  for thy sake whatsoever thou wilt have to happen unto me: and I will receive at thy hands alike, both good and evil, both sweet and sour, both joy and sorrow, and give thee thanks to for all things that have chanced unto me. Preserve me from all sin and so shall I fear neither death, nor Hell, and so that thou do never turn me off or blot me out of the book of life, there shall be no calamity that shall hurt me.   

That the miseries of this life must be suffered patiently according to Christ's example. The twenty Chapter.  LORD. 
Son, I descended from Heaven 
God descended from heaven, and took our miseries upon him, not of necessity, but of love.  for thy sake, and took thy miseries upon me: not for any necessity, but for very love that moved me thereunto, to the intent that thou mightest learn patience and sufferance, and mightest take temporal miseries without disdain & grudge. From the hour of my birth, till such time as I ended my life upon the cross, there were never sorrows wanting to be suffered. I took patiently the great lack of necessary things: I oftentimes heard sundry complaints of me: I took slanders & reproaches in good worth: I had unkindness for benefits: Cursing and evil 
Heb. 12.  speakings for miracles: reproofs and fault findeings for my doctrine.  SERVANT. 
Lord, for as much as thou hast showed thyself patient in this life. (Wherein surely thou didst most of all do the commandment of thy father) meet & reason it is, that I wretch and sinful man should show myself patient according unto thy will, and should bear the burden of this mortal life for my soul health sake, so long as thou wilt have it so. For though this present life be left burdensome, yet hath it been made already more light by thy benefit, and both by thy example more tolerable and famous unto the weaklings, and also by the footsteps of thy saints: yea much more full of comfort also, than it was once in the old Law, when both heaven gate did continued shut, and the way did seem somewhat hard to find, & so few did pass to seek for the kingdom of heaven: Nay, also even those which then were justified and in the state of salvation, could not enter the kingdom of Heaven before thy passion and the merit of thy precious death: How great thanks am I bound to tender unto thee, in that thou hast vouchsafed to show the strait and good way to thy everlasting kingdom, both to me, and to all them that put their trust in thee? For thy way is our way, and through godly patience do we earnestly travail to come unto thee our crown and rewarder, who unless thou hadst gone before us, and hadst taught us, what man would have passed to follow? How many would not only have bidden behind, but also a great way off, except they had beheld and looked upon these thy notable examples. Lo, if when we have heard so many of thy miracles and commandments, & yet are but warm, how would it be then if we had not so great light to follow thee?   

Of the bearing of injuries and wrongs & who it is that is patient in deed. The xxi Chapter.  LORD. 
Son, what is this that thou speakest? Cease from complaint and moan: consider both my passion, and the martyrdom of 
The passion of Christ & the martyr doom of his Saints aught to be our comfort.  other saints. Thou hast not yet resisted unto death. It is but little that thou sufferest, if thou be compared with them, which have suffered so many things, have been tempted so vehemently, have been afflicted so grievously, have been tried and exercised so many ways. Therefore, other men's cases being 
Heb. 11. &. 12  more grievous, must be called to mind of thee, that thou mayest take this more tolerable case in better part: or if thou do not think it so tolerable, see that thine own impatience be not 'cause hereof: and in fine, whether it be tolerable or intolerable, endeavour thou to take it patiently throughout. For the better that thou shalt settle thyself to be patient, both by so much shalt thou deal the more wisely in the matter, and shalt deserve the greater things, and shalt more easily bear thy case, as one not slothfully framed ready in mind & use thereunto. Neither shalt thou thus say to thyself: I neither am able, nor aught to bear this thing at that man's hands. For he hath both done me a great displeasure or hurt, & slandereth me with other things that I never thought. In deed I can be content to bear that at another man's hands, that I shall see good to be borne. This is the thought of foolishness, it neither considereth the virtue of patience, nor yet of whom it must be crowned and rewarded, but rather weigheth the persons, & the wrongs done unto it. He is not truly patient, 
He is patient that suffereth all things of all men.  that will suffer but as much as he list, and of whom he listeth: but the man that is patient in deed, maketh no account of whom he is vexed and troubled, whether he be his better, his equal, or his inferior: whether he be good and godly, or else perverse and wicked: Nay, whatsoever adversity is done unto him of any man living, look how much, and how oftentimes soever the same be done, he receiveth the same thankfully as it were from God's hands, & reckoneth it for gain: because nothing is so great or so small, if a man suffer the same for God's sake, but that it deserveth reward. Wherefore be thou in a readiness to battle, if thou wilt obtain the victory. Surely, without fight, thou shalt never get the crown of patience. Now, if thou wilt not suffer, thou refusest to be crowned, but if thou desire to be crowned, strive like a man, & bear the fight patiently. For neither is rest gotten without labour, nor yet victory procured without fight. SERVANT. Bring to pass lord, that through thy benefit, I may be able to do, that which me think, I am unable to do by natural power. Thou knowest well that I (otherwise) of 
Man of himself but weak.  myself can bear but little, & that I am soon cast down & discouraged, even with a light fall. Bring it to pass that all misery and adversity may be unto me amiable, & to be wished for, for thy name's sake. For it is very healthful unto my soul to suffer, & to be vexed for thy cause.   

Of the confession of a man's own infirmity, and of the miseries of this life. The xxij Chapter.  
Lord, I will confess unto thee 
Psal. 13.  mine unrighteousness and infirmity or weakness. A small matter doth many times discourage me, and cast me into heaviness. Some time I determine to hold myself stoutly and valiantly: and by and by with a small chance of adversity, I am in great trouble and sorrow. A most grievous temptation doth grow of a most vile thing: & I that thought to myself that I did not behold it, when as I did not feel it, even I the same do perceive that I am almost overthrown sometime with alight & slender blast. Wherefore, O Lord, look upon my humility & frailty, 
Psa. 9 & 24.  being perfectly known unto thee: have pity upon me & deliver me out of this mire, jest being 
Psal. 68  drowned, I perish utterly. This thing doth oftentimes vex me at the heart, & maketh me ashamed in thy sight, to think that I am so frail, & so weak to resist my troublesome affections: which though they do not draw me wholly to consent unto them, yet is the vexation of them grievous & painful unto me: and it very much irketh me to live every day in strife after such sort. And hereby is mine own infirmity made plain and manifest unto me, because wicked thoughts do much sooner invade me, than departed from me. Would 
Wicked thoughts sooner invade man, than depart from him.  to God thou wouldst look upon my labours and sorrows, O most mighty God of Israel, and most desirous of faithful souls, & wouldst prospero all my enterprises. Strengthen me with heavenly strength, least old Adam my wretched flesh, not yet wholly subject unto my spirit, do master or bear rule over me, against which I must fight, so long as the breath is in this most wretched body of mine, most wretched I say, because calamities and miseries are never wanting therein, because all things are therein full of snares, & enemies. For temptations do follow temptations: yea, also, whilst the first conflict doth 
Temptations follow temptations.  yet endure, divers other do come in the neck of it, we not so much as thinketh of any such matter. Can then this life be loved, which hath so many bitter tastes, and is subject to so many miseries and calamities? Or yet may it rightly be termed life, which causeth so many deaths & plagues? yea, for all that it is loved, and in the same do many men 
The world deceitful & vain. 1. loan. 2.  hunt after pleasures. The world is many times dispraised, because it is so deceitful & vain: and yet is it hardly forsaken, because the desires of the flesh do hear to great a sway. For some things do allure to love it, other some do allure man to despise it. To love it, the desire of the flesh and the eyes doth allure, and the pride of his life: The punishments and miseries that do follow after are cause of the hate and irksomeness of the same. But alack for pity, wicked pleasure doth master the mind, being bend unto the world, so that it is kept in delight with the tickle of the senses, when as yet neither it hath seen nor tasted of the pleasantness of God, & the inward sweetness of virtue. But they which utterly contemn the world, and endeavour to live unto god, under holy discipline, the same are not ignorant of the promised sweetness in God, to them that have wholly renounced themselves: and again, do see how lamentably or grievously the world wandereth and how diversly it is deceived.   

That we must rest & repose ourselves in God above all good things and gifts. The xxiij Chapter.  
REst thou always in GOD above all things, & in all things, O my soul. For he is the everlasting rest of the Saints and 
God the comforter of those that repose their trust in him.  godly men. Grant me, O most sweet and loving jesus, to repose myself in thee above all things in the world: above all health and beauty, above all glory and honour, above all power and dignity, above all knowledge and wit, above all riches and Arts, above all joy and triumphant rejoicing, above all fame and praise, above all sweetness and comfort, above all hope and promise, above all desert and desire, above all gifts and offices, which thou canst give and pour forth, above all gladness and joy of voice, which the mind is able to comprehend and feel: To be short, above all Angels & Archangels, above the whole Army of heaven, above all 
God the creator, & governor of all things both in heaven and earth.  visible and invisible things, and above all whatsoever thou art not, O my GOD. For thou art, O my God, the best of all other: thou only art most mighty, thou only art most plentiful and most full: thou only art most pleasant and most able to 'cause comfort: thou only art most bountiful and most amiable. Thou only of all other art most noble most glorious: In thee only rest all good things, & the same perfect, both are, and have been, & shall be. And therefore, it is both less little, whatsoever thou givest unto me besides thyself, or dost utter unto me & promise as touching thyself, being not yet seen nor fully attained unto. For my mind can not sound take rest, nor be contented sufficiently with that which is present, except it, passing by all gifts and all worldly things, do repose itself in thee. O my most sweet spouse jesus Christ, a most pure lover, Lord of the whole world, would God I had wings of true liberty to fly unto thee, and to rest myself in thee. O Lord, when 
Psal. 54.  shall it be lawful wholly to employ my wit, & to see how pleasant thou art, O my Lord God? When shall I at the length settle all my powers 
Psal. 33.  in thee, in such wise that for very love of thee, I may not now feel myself, but thee only, after an incredible manner of feeling, & that not known to every man? Now, I do many times sigh, and do bear my infelicity with sorrow, because many evils do occur in this vale of miseries, which do trouble me oftentimes, make me sad & pensive, darcken mine understanding, many times do let, distracted, allure, shackle and entangle me, that I may not have free access unto thee, nor enjoy thy pleasant embracements, being always present with thy blessed spirits. Let so many sighs, so many painful cares of mind, which I bear out in the world, move thee. O jesus, the brightness of glory everlasting, the solace of the wandering soul: my mouth is with thee, void of words, and my silence doth speak unto thee. How long doth my Lord God foreslow his coming? Let him come unto me his poor soul, and make me joyful: & stretching forth his hand, let him deliver a wretch out of all perplexity of mind. Come, come, I say: For without thee, there shall be no day, not nor no hour quiet, because thou art my joy, without whom my table is void & empty. I am a wretch, and know not after what sort I am pressed down, as it were, with imprisonment and fetters, until thou refresh me with the light of thy presence, and set me at liberty and show me thy friendly & loving countenance. Let other men seek what they 
Nothing aught to be liked or sought for more than God and godliness.  list in the stead of thee: but as for me, nothing either liketh or shall like me else save thee. O my God my hope and everlasting salvation, I will never hold my tongue: I will never cease to pray, until thy favour do return, and thou speak unto me at home.  JESUS. 
Behold, I am here present with thee, because thou hast called upon me: thy tears & desire of mind, & discouragement, & anguish have called me unto thee in stirring me unto pity.  SERVANT. 
I O Lord, have called upon thee, as one desirous to enjoy thy presence, being ready to refuse all things for thy sake. For thou didst first stir me up to seek thee: as touching which thing, I yield thee thanks, O Lord, which hast done so great a benefit unto me thy servant, according to thy singular mercy. In fine, what needeth many words, or what remaineth else beside, saving that I submit myself very modestly unto thee, as one mindful evermore of mine own unrighteousness and vileness? For no man is like unto thee any where, in all those wonderful 
Psal. 70. 85. &. 88  things which are contained in heaven & earth. Thy works, O Lord, are good above measure: 
Gen. 1. Psal. 18.  thy sentence is true, & all things are governed by the help of thy providence. Wherefore, praised and glorified be thou, O wisdom of 
Psal. 33. & 148.  the Father: let both my soul and my mouth together with all the creatures of the world praise and set forth thee.   

Of the recounting of so many benefits of God The xxiiij Chapter.  
OPen O Lord, the eyes of my mind, and teach me to live according 
Psal. 118.  to the commandments of thy law. 'Cause that I may understand thy will, and may recount with great reverence & diligent consideration thy benefits bestowed, aswell upon all men, as also upon me, that thereby I may give thanks accordingly. Although to say the truth, I am not able sufficiently to praise the lest part of the same: and so much it wanteth that I am able to set forth so many gifts & benefits bestowed upon me, that whilst I consider thy bounty & liberality, my spirit faileth me through the greatness thereof. For what thing soever we possess, either of 
Psal. 118.  mind, or of body, either without, or within, both natural and against nature, those same are thy benefits, and do commend thy liberality, bounty, and goodness, of whom we have received all good things. Now, if one man have received more or fewer gifts than another hath, surely they are all thine: & without thee, the lest thing of all may not be had. Now if any man have gotten greater gifts, the same can not boast of his own desert, nor extol himself above other men, or triumph over him that hath lesser gifts. For every man is so much the greater and the better, as the same doth the less attribute and ascribe unto himself, and as he is the more modest & Godly in giving of thanks: and look how much the more every man doth think himself most vile and most unworthy of all other, so much the fit is the same to obtain greater things at thy hands. Again, if one have gotten fewer gifts, the same aught not to be sorry, or to take it heavily, or to envy at him 
Modesty is the use of God's benefits.  that is richer in gifts, but rather to behold thee, and most of all to praise thy goodness, in that thou givest thy gifts so plentifully, so willingly, without any respect or difference of persons. All things are of thee, and therefore art thou to be praised in all things: and thou knowest what is expedient to be given unto every man: yea, it is not for us but for thee to judge why this man hath less, and he more, which thoroughly perceivest what thing is convenient for every man. Therefore, O Lord God, I reckon & accounted it for a great benefit also, to have but few things which may seem after the fashion of the world to be praised and gloried in. And thus I determine that man aught not only and to be vexed to sorrow for his own vileness & lack of help, and to be discouraged in mind, but also to take thereof great comfort and joy, because thou, O God dost choose the naked and lowly, and to such as are despised in the face of the world, to be thy familiars & household servants. Thy Apostles themselves are witnesses hereof, which being made chief of the whole world by thee, did show themselves so modest, so simple, so voided of all malice & guile, that they did not only refrain from complainings, but also did rejoice to be taken up with reproachful words & rebukes for thy name sake, and did most greedily embrace those things, which other men do detest & fly from. Therefore nothing aught so much to céere up a lover of thee, and one that acknowledgeth thy benefits, as the knowledge of thy will and everlasting decree, with the which he aught so to be content, and so to accept and take it in good worth, that he desire no less to be the lest of all other, than another man desireth to be the greatest, and do no less take in good part & content himself with the lowest place, then with the highest, & is no less willingly despised & abject and a seely soul of no reputation, than he is to be the most noble & greatest of all other, For thy will, and the love of thy honour 
The will and love of God, aught to overcome all things.  aught to overcome all things, & to comfort him more, and please him more, than all benefits, either bestowed, or to be bestowed upon him.   

Of four things which do procure peace. The xxv Chapter  LORD. 
Son, I will now teach thee the way of true peace and liberty.  SERVANT. 
Do Lord, as thou sayst: For it is welcome to me to hear this.  LORD. 
Endeavour, son, to do the will of another, rather than thine own william. Have aiwaies liesser to have less than more. Always seek for the lowest place, and desire to obey all men. Always wish & pray that Gods will may altogether be done in thee. He that both these things, weet thou that he entereth into the bounds of peace and quietness.  SERVANT. 
Lord, this talk of thine, being but short, doth contain much perfection: and it is surely but small and slender in speaking, but yet both full of sense, and plentiful in fruit. And if I did faithfully obey the same, truly there should not be trouble and unquietness within me so soon: yea, so oftentimes as I feel myself unquieted & grieved, I found myself to have declined from this doctrine of thine. But thou, who art able to do all things, and always lovest thee profiting & coming forward of man's soul, increase thy liberality towards me I pray thee, that I may be able, both to do as thou biddest, and also to attain unto everlasting salvation.   

A prayer against evil thoughts. The xxvi Chapter.  SERVANT. 
O My Lord my God, departed not from me: O my God, see thou help and secure me. For evil and wicked thoughts are within me, & also fears that do vex my soul: which thoughts by what means may I pass by, or break in pieces, without harming myself?  LORD. 
I will lead thee the way, and will press down man's power, and the prison door being opened, will declare and make manifest my secrets and hid things unto thee.  SERVANT. 
Do so Lord, & chase all wicked thoughts away with thy countenance. This is my only hope & comfort, to fly unto 
God must be prayed unto with faith and constant patience.  thee in all calamity, to put my trust and confidence in thee, to call upon thee from the bottom of my heart, & patiently to await for thy comfort.   

Prayers to obtain the lightning of the mind. The xxvij Chapter.  
Give light unto me, O good jesus, with the brightness of thy everlasting light, & disperse all manner darkness, as it were, out of the house of my soul. Repress so many outwandring, & beaten down violent temptations. Fight for me stoutly, & overcome the wicked beasts, which are the desires of allurements, that peace may be made, through thy power and virtue, & the holy Hall, which is my cleansed soul, may ring & resound with thy praises. Command the winds and tempest, bid the Sea to be calm & quiet, bid the blowing of the North wind to cease, & there shall be great calmness. Sand thy light and truth to give light unto earth. For I am but rough and ungaine earth, till thou dost give light unto me. Pour out thy favour from above: all to be sprinkle my soul with thy heavenly liberality: minister water of Godliness: which when the uppermost part of the earth is once watered, may fetch out good, or rather the best fruit. Lift up my mind, being pressed down with the weight of sins, & hung up my whole desire upon heavenly things, that the sweetness of the heavenly felicity being once tasted of, it may be tedious to think of earthly things. Deliver me or rather snatch me out of all comfort of worldly things, nothing permanent or durable. For no worldly creature is able to allay and comfort mine appetite or desire at all. join me unto thee with the indissoluble bond of love. For thou only art sufficient for the lover, & wout thee all things are but frivolous & vain.   

Of the avoiding of curious inquiry how another man doth live. The xxviij Chapter.  LORD. 
Son, be not curious, or have superfluous cares in thy head. What belongeth this or that unto thee? do thou follow me. For what matter maketh it, what every man doth or speaketh? It is not necessary for thee to plead the cause of other men: thou must give an account or reckoning for thyself. Why then dost thou entangle thyself with other men's matters? I know all men, & see all things, whatsoever are done under the sun: and know how it goeth with every man, what he thinketh, what he would have, and whereunto his counsel & meaning doth tend. Therefore, all things are to be 
The mind must be drawn from men's friendship, that unto God it may be most inward.  committed unto me: do thou practise and ensue peace, and suffer the unquiet to moil about what he list, that shall surely give account of all their doings & sayings. For they can not deceive me. Let neither the shadow of a great man, nor yet the familiarity of many nor the private friendship of men be passed upon of thee. For these things do cause dystractions of mind, and compass the same about with uncouth darkness. Truly I would willingly utter my sayings unto thee, and would disclose my secrets, if thou wouldst diligently watch for my coming, and wouldst open the door of thy soul unto me.   

In what things steadfast peace of mind and true profiting doth consist. The xxix Chapter.  
Son, I have thus spoken: My peace I leave unto you, my peace I give you: not as the world giveth, do I give unto you. All men covet for peace: but all men be not careful about those things which are requisite unto true peace. My peace hath to do with the modest, and with men of a soft and gentle spirit: Thy peace doth consist in great patience, and thou mayest enjoy the same at large, if thou wilt hear me, and wilt follow my voice. Wherefore give good heed in all things, what thou dost or speakest, and be occupied in this one point, to please me, & to covet or desire nothing out of me. Thou mayest judge nothing rashly and without cause, concerning the sayings or doing of other men, nor entangle thyself in matters not committed unto thee. By this means, it shall happen that thou shalt be both little and 
Curiofitie is full of trouble,  seldom disquieted. For to feel no manner of trouble at all, nor to have any vexation of mind or body, is not for this present life, but for the state of the everlasting rest. Wherefore think not that thou hast found true peace, if thou feel no grief at all: or that all is well, if thou suffer no manner of adversity: or that all is perfit, if every thing happen as thou wouldst have it thyself: nor think that thou art any thing of price, or highly in my favour, if thou live in great godliness & sweetness. Neither shall the true Lover of virtue be known by these things, nor yet doth the coming forward and perfection of a man consist in these things. In what point then? Forsooth, in offering thyself with thy whole heart unto the will of God, and in loving thyself in no manner of thing great or small, neither in this life, nor in the life to come: so that thou keep still in prosperity & adversity one countenance continually with thanks giving, in weighing all things with uprightness and indifferency. Finally, if thou wilt show thyself so valiant and of so strong faith, that though the inward comfort be withdrawn, thou wilt yet prepare thy Soul to endure greater things, & wilt not report and praise thyself for just and holy, it will then fall out, that thou mayest tread the true and right way of peace, and that thou mayest have undoubted hope to see my countenance again with joyful singing and melody. Now, if thou shalt come unto the full and perfit contempt of thyself, weet thou, that thou shalt be able to enjoy so much peace, as can be possibly had in this mortal life.   

Of the excellency of a free mind: & likewise that humble prayer is better than reading. The xxx Chapter.  
THis truly is the work of a perfit man, Lord, never to release 
The perfection and liberty of man.  the mind from the handling & occupying of the Scriptures, & heavenly things, & in the mids of many cares, to pass over the life, as it were without care, not after the manner of the dull and sluggish person, but in the excellency of a free mind, cleaving to no worldly thing with inordinate desire. I beseech thee, O my most merciful god, preserve & keep me from the cares of this life, lest I be overmuch enwrapped with the necessities of the body, or lest I be caught with the pleasures of those things which do hurt the soul, or lest I be discouraged as one that is harthbroken with griefs & sorrows. I mean not of those things, which the lightness of the world doth covet with tooth and nail: but of those miseries, which do grieve my mind with the common penal infelicity of our mortality, & doth hinder it, that it can not enter into the liberty of the spirit, as often as it listeth. O my God, my unspeakable sweetness, turn all carnal comfort into bitterness, which draweth me away from the love of things everlasting, and allureth with the beholding of, I cannot tell what present & delightful goodness. Let not flesh and blood overcome me: Let not flesh & blood overcome me, O my God: let not the world and the short glory thereof deceive me, let not the devil give me a fall with his subtlety and craft. Grant me strength to resist, patience to suffer, constancy to persever. Grant me in the stead of all worldly comforts, the most pleasant anointing of thy spirit: and in stead of carnal love, pour into me the love thy name. Very meat, and drink, and clothing, & the other necessaries to the maintenance of our body are burdensome to a fervent spirit. 'Cause that I may use such nourishments temperately, and that I be not entangled with the over greedy desire of the same. In deed I may not cast away all things because nature must be sustained. Again, thy holy law forbiddeth to covet all superfluous and most delightful things. For else the flesh 
Measure is a most beautiful virtue.  would wear proud against the spirit. Between these two things, let thy hand rule me I beseech thee, and teach me, that nothing be done overmuch.   

That men are most of all hindered from the coming of the highest felicity thorough the love of themselves. The xxxi. Chapter.  LORD. 
Son, thou must purchase the whole with the whole, and not keep back any thing of thyself. For to give thee understanding of this, thy selfelove self-love doth more hurt thee, than any thing else whatsoever it be: and it happeneth that according to that love and desire which thou hast, every thing doth more or less stick unto thee. Now, if thou shalt be endued with a pure, simple, & temperate love, thou shalt be voided of the bondage of things. Desire not that which thou mayest not have. Possess not that which may entangle thee, and which may deprive thee of the liberty of the mind. It is a wonder that thou dost not utterly commit thyself unto me with thy whole heart, with all these things which thou canst wish for, or have. Why art thou consumed with vain mourning and pensiveness? why art thou tired with superfluous cares? show thyself obedient unto my pleasure, & thou shalt suffer no manner of loss or hindrance. For if to get thyself commodities, and to have thy wishes, thou wilt apply thy mind to the seeking of things and wilt covet to change the place wherein thou art, thou shalt never attain quietness, nor be free from carefulness. For in every thing there shall be somewhat to found lack off, and in every place there shall be one or other to be thy adversary. Therefore, every thing doth help, when it is not gotten or plentifully increased, but rather contemned & cut out of the mind by the roots: which thing I would have to be understood, not only of lands and riches, but also of the ambition of honour and desire of vain praise: All which do perish with the world. Besides the place doth little fence a man, if fervent spirit be wanting: Neither doth that peace which is outwardly sought for, long continued, if it lack the true foundation of the settled mind: That is, except thou 
No man is made better without God, without whom disquietness of mind doth always increase.  shalt stand in me, thou shalt change but the place and not the mind. For an occasion arising, and being taken, thou shalt found not only those things which thou dost fly from, but also more things too beside.   

¶ Prayers to attain to cleanness of mind, & the heavenly wisdom. The xxxij Chapter.  SERVANT. 
Confirm me, O God, with the gift of thy holy spirit: grant me so great virtue and power, that the inward man being strengthened, I may rid myself from all unprofitable care, and languor or feebleness, and that I be not drawn with the sundry desires of any thing, whether it be vile or precious: but do account both myself and all other things for transitoris & corruptible, forasmuch as nothing is continually permanent under the sun: Nay, all things are but vain & torments of the mind. Who so taketh these things in such sort, it is he that hath wit above other: Grant me, O Lord, heavenly wisdom, that I may learn to seek & found thee above all things, to savour and love thee above all things, & so to take other things according to the order of thy wisdom, as they be in deed in themselves. Grant me both wisely to decline from flatterers, & patiently 
Highest or chiefest wisdom.  to bear mine adversaries. For neither to be moved with every blast of words, nor yet to give an ear unto the flattering Mermaid: that in deed is perfit wisdom, and so shall we safely go forward the way we have only begun.   

Against ill speakers. The xxxiij Chapter.  LORD. 
Son, if any shall have an evil opinion of thee, or shall speak evil of thee, do not thou take the same grievously: but rather think worse of thine own self than he doth, and believe no man to be more weak than thyself. If thou wilt go the secret way of virtue of the mind, thou shalt not greatly esteem flying words. It is no small wisdom to keep silence in adversity, and to turn thy mind unto me, and nothing to be 
The fickle judgements of men are little to be accounted of  troubled with the judgement of the world. Peace must not stay upon the saying of men, with whom whether thou be well or ill reported, thou art not for that cause another man. In me, in me I say, true glory and true peace doth consist: & the same shall enjoy it plentifully, that neither coveteth to please men, nor yet feareth to displease them. All unquietness of mind, and distracting of the senses, doth surely proceed from inordinate love and vain fear.   

How God must be called upon, and praised in adversities. The xxxiiij Chapter.  SERVAUNT. 
THy name be praised, O Lord for evermore, which wouldst have me tempted with this calamity, which surely I can not avoid, but must needs fly unto thee to help me, and to cause that this thing may turn to my commodity. Lord, now am I in calamity, and my mind is in ill case: Nay, I am much vexed with my present chance. Therefore what shall I say, O most dear father: I am in great perplexity. Deliver me from this hour, into the which, no duobt, I therefore come, that thou mightest be praised, I being first so greatly pressed down, and then afterward delivered through thy help. I beseech thee, O Lord, that thou wilt vouchsafe to deliver me out of this evil, being a naked soul, and ignorant which way I shall turn myself without thy help. Grant me now O Lord, patience also: help me, O my God, and I will take even the most grievous chances that shall happen unto me, without fear. And what shall I say unto thee in the midst of these things? Lord, thy will be done. I surely have deserved this evil and anguisy, & therefore must I bear it, (I pray God I may do the same patiently) until such time as the tempest being ended, more joyful seasons do follow on. Howbeit thy almighty hand is able to remove and turn from me this temptation also, and to mitigate the violence thereof, that I do not wholly faint and give over, according as thou hast many times dealt with me before time, O my God, according to thy mercy toward me. And with the more hard adventure that I am oppressed, so much the more sweetly shall I be refreshed with the help of thy mighty right hand.   

Of craving of God's help, and confidence to recover grace. The xxxv Chapter.  LORD. 
Son, I am the Lord, the strengthener of men in adversities, unto whom thou mayest repair & resort, if at any time it go otherwise than well with thee. But that most of all doth hinder heavenly comfort, that thou somewhat slowly dost betake thyself to prayers. For before that thou pray unto me earnestly, thou seekest after many comforts all the while, and dost refresh thyself with outward things: & therefore if happeneth, that all do but little profit thee, till that thou espy me to be the same that do deliver those men out of troubles, which have put their trust in me, out of whom, there is no help neither substantial, nor counsel profitable, nor remedy durable. But now taking courage unto thee again after the tempest, be whole & strong in the light of my mercy. For I am at hand (saith the Lord) to restore all things, not only to as good case as they were at the first, but also to renew them plentifully with the better. Is there any thing over hard for me to do? Or am I like unto them, which do not perform their promises? Where is thy faith? Stand steadfastly & with perseverance, show thyself a man parient & valiant. Comfort will be with thee in his due time: Look after, look after me, I say: I will come & I will cure thee. It is temptation that doth vex thee, and vain carefulness which doth make thee afeard: What good doth care of the chances to come, but that thou mayest heap sorrow upon sorrow? The evil of the day present is sufficient for itself: vain and unprofitable it is, either to be troubled or to rejoice about things to come: which perchance shall never happen. But it is man's fashion to be deluded with such imaginations, and it is the token as yet of a base courage, so soon to be drowned with the intisment of the enemy. He forceth nothing at all whether he delude and deceive with true things or false things, & whether he give a man a foil with the love of present things, or with the fear of things to come. Wherefore, be not troubled in thy mind, or faint hearted: believe me, & put thy 
We must stand steadfastly against the temptations of the devil with a strong faith in God.  trust and affiance in my mercy. I am many times hard by thee, when thou thinkest that I am a great way off: & when thou supposest that thou hast lost altogether, even than many times is greater gain so much the more near at hand. All things are not therefore lost though the matter fall quite contrary to thy desire. Thou oughtest not to judge of the feel of present miseries, nor when calamity doth arise from some place, so to be moved & nipped in the head withal, as though all hope of escape were taken away. Do not think thyself altogether forsaken, if at any time I either have sent thee calamity for a season, or yet have withdrawn my desired comfort from thee. For thus do men go on to the kingdom of heaven: & surely, this is more for thy profit, & for the profit of all other of my servants: that ye should be excited and quickened with adversities, than if all things should happen unto you according to your hearts desire. I am so well acquainted with the secret thoughts of the heart, that I know it to make very much for thy salvation, that sometime thou he left in 
God the highest physician sendeth no kind of troubles, but such as bringeth salvation.  heaviness, lest perhaps, being proud with prosperous success, thou shouldest thereby think thyself that which thou art not. I am able to take away that which I have given: & I can restore the same again when me listeth. If I have given it, it is mine own. If I have taken it away, I have not taken away thine seeing every good & perfit gift is my gift. Therefore, if at any time I send thee some evil and adversity, grudge not thereat, nor despair: even I the same am able to ease thee quickly, & to turn all thy heaviness into joy. But in that I deal so with thee, I am just, and much to be commended. And if thou be wise, and do rightly consider this my deed, thou shalt never with such faintness be sorry for adversities, but rather rejoice, and give me thanks: Nay, thou shalt judge that this above all other things is to be rejoiced at, that I afflicting thee with sorrows, do nothing at all spare thee. As the father loved me even so love I you, said I to my most dear Disciples, whom I sent not: I tell thee, to perishing and transitory joys, but to great fights: Not unto honours, but unto infamy & slander: Not unto idleness, but unto labours: Not unto rest, but to bring forth plentiful fruit with patience. Remember these my words, O my good son.   

The xxxvi Chapter.  
Of despising of all things in the world, that the Creator may be found.  SERVANT. 
O My Lord, I have yet need of 
All (creatures) must be renounced, to the end that we may possess the Creator.  thy far greater favour, to come unto that point, that neither any man, nor yet any creature may be a let unto me. For so long as any thing doth withhold me and keep me back, I can not fly freely unto thee. He desired to take his flight freely, which said: Would God I had wings like a Dove, to fly away into rest. What is more quiet than a simple eye? Or what is more free than he, which desireth nothing upon the earth? Therefore, man must pass over all the creatures, and bring himself to such a fordeal or forwardness, that being ravished beside himself, he may see that thou the Creator art nothing at all like to any of the creatures. And unless a man be delivered from all the creatures, he can not freely apply himself unto heavenly things. For few addicted unto the contemplation of Godliness, are therefore to be found, because few know how to separate themselves wholly from vain and worldly things: whereunto no doubt we have great need of God's favour, to lift up our mind, and to ravish us beside ourselves. But unless we be lifted up in spirit: and delivered from all worldly things, be wholly joined unto God, it is a matter of no great importance, whatsoever either he knoweth or he hath. He shall be long time a Punye or underling, and shall lie upon the ground, that doth greatly esteem any thing besides the one, Almighty, everlasting goodness. Whatsoever thing is not good, 
The wisdom of a man lightened from above is better than the knowledge of a learned and skilful Clerk.  the same is nothing at all, & to be reckoned as nothing. There is, no doubt, great difference between the wisdom of a man lightened from above and Godly, and the knowledge of the learned and skilful person: and the doctrine which floweth from above, and from the heavenly fountain, is much more noble than that which is painfully sought for by man's wit. In deed there are many that are desirous to contemplate: heavenly things: but such as do not study to practise the things that are necessary thereunto. That is also a great let, that men do stay insignes & sensible things: and small labour is bestowed upon the perfit mortification of a man's self. I know not what the matter should be, & with what spirit we are led, and what is in our minds that are called spiritual, in that we apply ourselves with all study and care to corruptible and vile things, & yet do seldom or never think upon 
God passeth not up on external & sensible things, but upon the mortification of the soul.  the business of our soul by gathering all our wits about us: And how is this to, that after a small calling of ourselves in, we forthwith burst out again, and do not with strait examination way our works? We do not attend or take heed wherein our affections are occupied, neither do we lament that all our things are so impure. For the manners of all 
The spiritual man is chiefly busied about spiritual things.  men are corrupted which in old time was the cause of so great a flood. Therefore, when the affection is corrupted within, it is of necessity that the action also that doth follow, being the descryer of the lack of vigour and force, should be corrupted. For the fruit of good life doth proceed out of a pure soul. Inquiry is made how much every man doth: but with how great virtue he doth them, it is not so studiously weighed. Search is made whether 
Man's judgement is blind.  one be rich, whether one be strong, whether one be fair and beautiful, whether he be valiant, a good writer, or a singer, or a ploughman: but most men say nothing of this: How poor he is in spirit, how patient & gentle, how godly & inward. The nature of the world doth behold the outward things: but grace doth turn itself unto the inward things. The first is many times deceived this other hath a hope & trust in God, that it may not be deceived.   

The xxxvij. Chapter.  
Of the denial of a man's self, and the putting of all desire from him.  LORD. 
Son, thou mayest not attain unto liberty perfitly, unless thou do wholly renounce and forsake thyself. All covetous men, and lovers of themselves, men full of desires, curious, wandering & unconstant, evermore desirous of pleasure, & not of jesus Christ, and many times attempting things that shall not stand or continued, are but captives, because all that is not of god, is but vanishing, and shall perish. Here this short & perfit sentence: Forsake all things, and thou shalt find all things: Forsake thy desire, & thou shalt found rest. Revolve & ponder this in thy mind: and after thou hast fulfilled all things, thou shalt understand the meaning.  SERVANT. 
Lord, this is not one days work, or play of children, but therein is briefly comprehended the whole perfection of a godly man.  LODRE. 
Son, thou oughtest not to be turned away forthwith, or to discourage thyself when thou hearest this word Perfection: but rather be provoked to higher things, & at the 
The perfection of a christian man.  leastwise to sigh after them with desire. Would to God thy case were such, & thou were come so far, that thou were not a lover of thyself, but didst wholly obey my will and pleasure. Thus should it come to pass, that thou shouldest highly like me, and shouldest pass over thy whole life with joy and peace. Thou hast yet many things to be forsaken, which, unless thou shalt utterly yield up unto me, thou shalt not attain unto that which thou requirest. I read & advise thee to buy gold of me that gloweth with the fire, that thou mayest become rich: to weet, heavenly wisdom, treading down all base and vile things. Cast away earthly wisdom, that is: cease to please and flatter thyself after the fashion of the world. I have said that thou must buy most vile things with precious things, and such as are highly esteemed in the world. For that true heavenly wisdom, which doth not much challenge unto itself, nor coveteth to be greatly made off in the world, seemeth but vile and course, and in a manner forgotten: which undoubtedly many men praising with their mouth do yet far descent in their life: & for all that, the same wisdom is that precious pearl, which to many men is hid and unknown.   

Of the instability of man's mind, and setting God before himself above all things. The xxxviij Chapter.  LORD. 
Son, do not credit that affection wherein thou now art, because it shall by and by be changed into another affection. For so long as thou livest, thou shalt be subject to mutability & change, whether thou wilt or not, so as thou art sometimes glad and sometimes sad, sometimes quieted, sometimes troubled, sometimes godly, sometimes contrary, sometimes diligent and painful, sometimes slow and dull, sometime grave, sometime light. But this wise man I spoke off, and one rightly schooled in spirit, doth stand above these changeable things, not considering what he thinketh in himself, or which way the wind of instability doth blow, but bending the whole purpose of his mind to that end that he aught to do, that is to say, to the very best end. For so it happeneth that the same man may abide unshaken, while the simple eye of his meaning is directed unme without intermission or ceasing, through so many, so divers & sundry events. And the more pure that the eye of the intent is, so much 
The pure intent of the mind doth cause constancy.  the more unconstantly do men walk in the midst of divers storms. But that eye is blind in many men, & doth quickly look upon some pleasure lying before it: so that it is seldom seen that he is wholly free from the stain or spot of self love. Thus did the jews come in old time to Bethany, unto Martha & Mary, not for jesus sake only, but to see Lazarus. Therefore, the eye of the intent must be cleansed, that it may be simple & strait, and to be directed unto me beyond the reach of all things which do happen among, in great variety.   

That there is pleasure about all things, and in all things to one that loveth God. The xxxix Chapter.  SERVANT. 
BEhold my God, and all things. What would I have more? or what can I wish more happy? O savoury and sweet word: But to him that loveth the word, and not the world, nor the things that are in word. My God, and all things: to a wiseman it is enough: and to repeat the same oftentimes, is pleasant unto thy lover. For whilst thou art present, all things are pleasant: whilst thou art away, all things are painful & troublesome: Thou makest a calm soul, & great peace and pleasant joy. Thou art the 
God is all things in all men.  cause that we have a good opinion of all things, and that thou be praised in all things. Neither can any thing long please without thee: Nay, that any thing should be acceptable and savoury, the presence of thy favour is requisite and the same must be sauced and powdered with thy wisdom. What is not savoury and sweet unto him, unto whom thou art savoury? Again, what can 'cause pleasure unto him, unto whom thou art not savoury? But the wise of the world do fail in thy wisdom, and such as savour the flesh: because death is found here and there very much vanity. But they which follow thee by the contempt of worldly things, and mortifying of the flesh, are to be thought wise in deed, because they are translated from vanity, to verity, from flesh, to spirit. Unto these men God is sweet and savoury: and whatsoever there is in the world created, all that do they refer to the praise of the Creator and maker. Yet is the 
There is very great difference between the Creator & his creatures, between the giver and his gifts.  taste of the Creator and the creature of everlastingness, and of time, and light uncreated, and light illuminated unlike, yea, and that far unlike to. O everlasting light, and thou which dost surpass all created lights, shine clearly upon me: and with thy brightness péerce, purge, cheer, give light unto all the innards of my mind, quicken my spirit with her powers, that I may stick fast unto thee with the song of triumphant gladness. O Lord, when shall that blessed & desired hour come, wherein thou mayst fill me so with thy presence, that thou mayst be all things in all things unto me. Surely, so long as this shall not be granted unto me, I shall not have full and perfit joy. The old man, not yet wholly crucified, not yet wholly mortified, doth as yet live within me, which maketh me sorry: yet doth it mightily covet against the spirit, yet doth it move war within me, & suffereth not the kingdom of my soul to be quiet. But go to, do thou help me which bearest rule over the Sea, and dost settle the motions of the waves & surges. Disperse the people that are desirous of war, and tread them down by thy force and virtue: Show forth thy greatness, & make noble this right hand of thine. For I have no hope any where, I have no refuge any where, saving in thee, O my lord god.   

That this life is never in safety from temptation. The xl Chapter.  LORD. 
Son, thou shalt never be without dangers in this life, but so long as thou livest, thou shalt always have need of spiritual weapons. Thou art in the midst of thy enemies: Thou art assaulted on the right and left hand. Therefore, unless thou wilt defend thyself with the buckler of 
Constant patience is that that getteth victory.  wisdom on all sides, thou wilt not long time be without a wound. Again, unless thou wilt fix thy mind upon me, to suffer all things for my sake with a sincere will, thou shall be unable to continued this heat, or to attain the reward of the blessed. Wherefore, then must overgo all things like a man, and must use a mighty hand against the things that are cast against thee. For Manna is given to the conqueror: but much misery is left unto the sluggard. Now, if thou seek after ease in this life, how wilt thou come unto the life everlasting? bend thyself wholly, not unto rest, but unto patience. Seek for true peace, not upon the earth, but in heaven: not in men and other worldly things, but in god alone. Thou oughtest to enterprise all things willingly for the love of God, labours, sorrows, temptations, vexations, carckes, necessities, infirmities, wrongs, obloquys, reproofs, oppressions, reproaches, corrections, despisings: These things do allure unto virtues: These things 
The lover of god doth bear and suck up most hard things.  do make trial of the yoonge Soldier of Christ: These things do make a heavenly Crown: to this man will I pray for his short labour an everlasting reward: for a reproach past, everlasting glory. Thinkest thou that thou shalt always have spiritual comforts as thou wouldst thyself? The state & condition of those my saints was not such in 
The state of the true saints was most troubelsome & tedious.  old time, but they did patiently abide many grievous things, & sundry temptations, and great destructions: wherein nevertheless, they did wholly show themselves patient, altogether more trusting unto god, then to themselves knowing that the adversity of this life shall not countervail their glory to come. Wilt thou have that at the first chop, which many have gotten scarcely at the length, after many tears, & travails? look for the lord & show thyself a man, & give not over thine enterprise for lack of faith, but bestow both body and soul constantly in the defence of God's glory. I will reward thee most bountifully, & will be assistant unto thee in all calamity.   

Against the vain judgements of men. The xli Chapter.  
Son, cast thy mind constantly 
The clean nesse of a man's conscience, doth pass all men's judge mentes.  upon God, & fear not man's judgement, so long as thine own conscience doth pronounce thee godly and innocent. It is profitable and blessed to suffer these things, neither is the same grievous and painful to a modest mind, & to one more trusting in God then himself. Many men do prate & babble many things, and therefore little credit must be given unto them: and it is not possible that all men should be satisfied. And though Paul did study to please all men, and did show himself all things to all men, yet did he little reckon to be counted so by man's judgement. He did what he could no doubt to the profit & salvation of others: but he could not let himself 
The invincible patience of the mind fixed upon God.  to be condemned & despised by other men's judgements, & did therefore commit the whole matter unto God, who knew all, and defended himself with patience and modesty against the slanders and cursed speakings of the wicked, & the lawless liars. Nevertheless he answered sometime, lest he should 'cause offence to the weaklings, through his silence, Why shouldest thou then at the length fear to be condemned of a mortal man, who to day is alive, & to morrow is no where? Fear God and thou shalt not fear men. What hurt can 
He that looketh upon God doth refrain from altercation of words.  any man do with his words or wrongs? He hurteth himself rather than thee, and cannot escape the judgement of God, whosoever he be. Have thou God before thine eyes, & strive not with quarreling words. If thou think thou be oppressed presently with infamy undeserved, 
God is the deliverer & rewarder of them that suffer adversity patiently.  take not the same heavilye, or diminish thy crown with impatience, but rather look up unto me in heaven, which am able to deliver man from all rebuke and wrong, and reward every man according to his doings.   

Of the pure and entire yielding up of himself to the attaining of the liberty of mind. The xlij Chapter.  LORD. 
Son, forsake thyself, and thou shalt find me. See that thou challenge nothing unto thyself, see thou have nothing peculiar and proper unto thyself, and so shalt thou be always a gainer. For over and above this, thou shalt have greater gifts given thee, as soon as thou shalt yield up thyself, never to look back again.  SERVANT. 
Lord how oftentimes shall I yield up myself, and wherein shall I forsake myself?  LORD. 
Always, and at all hours, both 
we are made partakers of God by renouncing of our own william.  in small and great matters. I except nothing, but that I will have thee found naked & made bore in all things. Else how couldst thou be mine, and I thine, unless thou were spoiled of all thine own will, both within & without? The more speedily thou shalt thus do, so much the better shall it go with thee: and the fullier 
No man but one renouncing himself, and made bore of all things, & brought unto nothing, can please God and accord firmly with him.  and more sincerely that thou go about it, both so much the more shalt thou please me, & the more shalt thou gain by it. Some in deed do yield up themselves unto me: but yet they do it with some exception. For they do not put their trust in me fully and wholly, & therefore endeavour to see & provide for themselves: Other also at the first do yield themselves altogether: but afterwards when temptation once knocketh, they come to their old conditions again, and therefore do very little profit in virtue. These men shall never aspire unto the true liberty of a pure heart, & to the most pleasant benefit of my familiarity, unless an entire yielding up, and a daily offering and sacrificing of themselves have gone before, without the which it happeneth not, nor will be that thou mayest enjoy the conjunction of God. I have said many times unto thee, and now I say again: Forsake & yield up thyself, and thou shalt enjoy deep peace of mind. Give all for all, require nothing, ask nothing again, abide in me merely & without sticking at it, and so shalt thou have me, & shalt be free of mind, and void of darkness. Endeavour this, pray for this, labour to wish for this, that being wholly turned out of thyself, thou mayest being naked, follow jesus naked, and mortified unto thyself, live unto me for evermore. Then, both vain imaginations, and wicked troubles, and superfluous cares departed away. Then also shall immoderate fear be gone, and love inordinate die.   

Of convenient dealing in outward things, and flying unto God in dangers. The xliij Chapter  
Son, thou must look unto this diligently, that in every place and outward action and business thou have a free mind, and master over itself, and do put all things under thy subjection, & not thyself under them, and be not the slave or bondman of thine own deeds, but a Lord, but a Ruler, but one truly set at liberty, & an Hebrew, 
The sum of christian liberty.  translated into the lot and liberty of the children of God, who despising present things do behold things everlasting, and look upon mortal things with the left eye, but things heavenly with the right eye: whom temporal things do not draw to cleave unto them: but they themselves do rather draw them to serve their turn aright, according as they were made of God and the chiefest workman, who did leave no disordered thing in things of his creation. Now, if in every chance thou shalt not cleave unto the outward show of the matter, nor behold the thing seen or hard within a carnal eye, but in every thing shalt forthwith enter with Moses into the tabernacle to ask counsel of the Lord, thou shalt 
All outward things do deceive. with out the inward counsel of God we must determine nothing.  sometime hear God make thee an answer, and shalt return as one taught in many things, both present and to come. For Moses did always repair to the tabernacle in assoiling of doubts and questions, and he fled unto the help of prayer to drive away the perils, & wickedness of men. Even so oughtest thou to fly into the secret place of thy heart, in calling earnestly upon God's help. For it is recorded in the scriptures that josua & the other Israelites were therefore deceived of the Gabaonytes, because they did not first ask counsel of the Lord, but were deluded with the sweetness of words, as men light of credit, under the show or pretence of godliness.   

That man be not importunate in his business. The xliiij Chapter.  LORD. 
Son, commit thy cause unto me always: I will frame the same aright. Look for my decree and determination, & thou shalt feel a profiting thereby.  SERVANT. 
Lord, I commit every thing unto thee with a good will, because my thought 
The whole felicity of man doth depend upon the obedience of Gods wil  doth little prevail about it. And would to God I were not careful thus for the chances to come, but did submit myself without stay unto thy will and pleasure.  LORD. 
Son, man oftentimes desirous of some thing, doth covet the same: and then having once gotten it, he beginneth to be of another mind, because the desires of one thing are not durable, but force you to divers and sundry things. Therefore it is not the lest thing of all to forsake himself in the 
Revouncing of a man's self in all things is the safest liberty.  lest things: and the true profiting of a man consisteth in the denying of himself, so that he that hath done that once, the same is most free and in most safety. But that old enemy, adversary to all good men, doth never cease from temptation, but day and night worketh high treasons or deceits, if perchance he may 
The devil doth not cease to tempt.  thereby throw down the unwary headlong into the snare of guile. Wherefore, watch & pray, saith the Lord, jest you enter into temptation.   

That man hath no goodness of himself, nor that he can boast of any thing. The xlv Chapter.  SERVANT. 
LOrd, what is man that thou art 
Psal. 8.  mindful of him? What is the son of man that thou earest 
Rom. 11.  for him? what hath he deserved to be had in favour of thee? Lord what can I complain of, if thou shalt forsake me? Or wherein can I justly blame thee if thou grant me for my requests? Surely, this may I rightly think and say to myself: Lord, I am nothing, I have no goodness of myself, but being void of all things, do ever tend unto nothing. And if I be not holpen of thee, and instructed of thee within my mind, I am made altogether warm and dissolute. But thou, O Lord, art always one, and dost abide one for ever more, always good, just, holy because thou dost all things well, justly, holily, and order them with wisdom. But I being more prove to revolting than coming forward, do never continued still in one state, because I am subject to the alterations of time. But when thou dost stretch forth thy helping hand, I am by & by refreshed, for as 
God doth help without all help of man.  much as thou art able alone to help without help of man, & to strengthen me so much, that my countenance may not now be changed into divers things, but my mind may be corrected and repose itself in thee only. Therefore, if while I either desire the godliness of mind, or am moved upon some necessity to seek for thee (when there is no body to comfort me) I could skill to cast all humane comfort from me, surely I might rightly hope well of thy favour, & look for a new gift of comfort with joy and gladness. Finally, it is thy benefit whatsoever doth happen well unto me at any time. I am vain & a wretched man, of no regard in thy sight, unconstant & weak. Therefore whereupon may I boast, or why shall I desire to be reverenced; Forsooth I shall boast but of nothing, and as for that, it is most vane. Ambition is in deed a most pestilent and most vain thing, which draweth a man away from true glory, & spoileth him of heavenly favour. For whilst a man standeth in 
Ambition is a most pernicious thing to man's salvation.  his own conceit, he displeaseth thee: whilst he gapeth after man's praises, he is deprived of true virtues. But true glory & holy rejoice is to boast of thee, and not of himself, & to rejoice in thy name, and not for his own virtue, or to be delighted with any thing saving only for thy sake. Therefore, let thy name, and not mine be praised: Let thy work, and not mine be extolled. Let that holy name of thine be so praised, that I may have no praise of men at all. Of thee will I boast gladly for evermore. Of myself will I boast nothing, saving of mine own infirmities. Let the jews desire mutual glory between themselves: I will study for that which doth only make for God. Surely, all man's glory, all mortal honour, all worldly loftiness, if it be compared with this thy everlasting glory, is vanity & foolishness. O my truth, my mercy, my God, blessed trinity, to thee only be praise, strength, & power, honour, glory world without end.  
Amen.   

Of the contempt of mortal honour. The xlvi Chapter.  LORD. 
Son, think it no matter to thee, if thou see others honoured and extolled, and thyself to be despised and contemned. Lyfre up thy mind unto me into heaven, and so shalt thou not take it grievously to be contemned of men in this world.  SERVANT. 
Lord, we are in blindness, & are soon seduced with vanity. If I look rightly upon myself, I never have any wrong done unto me of any creature: whereby it happeneth that I have no cause to complain worthily of thee. But because I have sinned against thee both oftentimes and grievously, 
Every creature is armed to the destruction of man. Man except he take patiently extreme nakedness & contempt, he can not be joined unto God.  the whole world upon good cause is sharply set against me. Therefore is infamy and contempt due unto me: to thee is praise, honour and glory belonging. And except I so fashion myself, to be despised and forsaken of all men, and take it quietly to be had in no manner of reputation at all, I can not either attain unto a quiet and steadfast mind, or be lightened from above, or fully joined unto thee.   

That a man must not set his peace upon Men. The xlvij Chapter.  LRODE. 
Son, if thou shalt fix thy peace in any man living, because of thy agreement and familiarity with him, thou shalt be unsteadfast and unquiet. But if thou shalt repair to the everlasting immortal truth, thou shalt not be vexed with the departure or decease of thy friend. For man 
All things do deceive: the only everlasting truth doth make men everlasting.  is so much the nearer unto God, as he departeth farther from all earthly comfort: & doth ascend so much the more highly unto God, as he descendeth the more deeply into himself, and as he is the more vile in his own conceit. But he that doth attribute any goodness unto himself, the same is a let for gods favour to have place in him, because the favour of the holy ghost doth always seek for a lowly mind. If thou knowest how to bring thyself altogether into nothing, and to rid thyself from all love of the creature, surely I should flow into thee with great bountifulness. But 
All the creatures do hinder the sight of God.  whilst thou lookest upon the creatures, the sight of the Creator is withdrawn from thee. Learn to master thyself in all things for thy Maker's sake: so shall it hap that thou mayst come unto the knowledge of God. Even the lest thing in the world, if it be loved and regareed inordinately, hindereth one from the chiefest felicity, & doth defile a man with sin.   

Against vain and worldly knowledge. The xlviij Chapter.  LORD. 
Son, be not moved with the fear & sharp sayings of men. For the kingdom of God doth 
The word of God is not a voice hard with bodily ears but spirit and everlasting power being understood of the soul  not stand in talk, but in virtue and power. Consider my words, which both kindle the souls, and give light to the minds, and make remorse of conscience, & bring true and perfit comfort. Never read any thing with this intent, to seem the better learned or the wiser therefore, but endeavour to mortify thy vices and sins. For this shall stand thee in more stead, than the knowledge of many hard & subtle questions. When thou hast read and known many things, yet at the last thou must come to one beginning. I am he that teach men knowledge, and do procure more sharp understanding to little ones, than can be taught of any mortal man: into much that they whom I speak unto, do soon become wise, and do much profit in the spirit. Woe be to them that seek many curious things at men, and pass little upon the way that teacheth to serve me. That time shall come when Christ the master of masters, the Lord of Angels shall appear, to require accounts of all men, & to examine the conscience of all men: when as he shall search Jerusalem throughout with candlelight 
The everlasting truth doth shine over the Godly, even in one moment like unto the Sun.  and those things shall become manifest which have lain hid in darkness, the filled finenesie of tongues then holding their peace. I am he the in one moment do so raise up the lowly mind, that he may understand more reasons of the everlasting truth, than another shall attain unto even with ten years study. I teach without noise of words, without 
Truth bringeth peace.  multitude of opinions, without pride of ambition, without fight of Arguments. I am he that teacheth to despise worldly things, to loathe present things, to seek & savour everlasting things, to fly honours, to bear offences, to put all hope in me, out of me to desire nothing, 
The lover of God and the renouncer of himself is sound taught.  & to love me fervently above all things. For by loving of me a certain man did so wholly learn heavenly things, that he could speak wonders, and did more come forward in forsaking all things, than he could have done by any subtlety of studies. But I utter common things to some: to some singular things: to some again I appear pleasantly in signs and figures: to other, I open my secrets 
God only of himself, and by himself, is the teacher of the truth.  with much light. The saying or voice of Books is all one, which instructeth not all men alike. But I am the teacher of the truth within, the searcher of minds, the understander of thoughts, the setter forward of deeds, and the giver of so much to every man, as I do think right and reasonable.   

Of not drawing outward things unto a man. The xlix Chapter.  LORD. 
Son, thou must in many things be ignorant and unskilful, and accounted thyself but for a dead man upon the earth, and for him to whom the whole world is crucified. For many things must 
The desire of peace without all contention.  be passed by with a deaf care, & those must be pondered and thought upon, which do belong unto thy peace. It is more profitable to turn thine eyes from those things which mislike thee, & to let every man have his own saying, 
Let a man call home himself from external things that he cleave fast unto God.  than to follow contentious talking of words. If thou agree well with God, and look upon his own judgement, thou shalt bear it the bet 〈…〉 r to be overcome in such things.  SERVANT. 
O Lord to what pass is it come? Behold a short damage or loss is lamented, men travel and run for a little gain, and scantly are able to come home again at night: but the spiritual loss is quite and clean forgotten. Men apply themselves to this that profiteth little or nothing at all: & negligently pass over that which is most necessary 
The entire man doth willingly rest himself in outward things.  of all. So greatly both a man wholly waste his time about outward things: & unless he speedily repent, doth willingly welter still in outward things.   

That we must not believe all men, & that we soon fall and offend in words. The. L. Chapter.  
Help me O Lord in this calamity. For the aid of men is surely but vain. How many times have I not found faith there, where I thought to have had it? And again have there found it, where I would not have looked for it. So greatly is that hope in men and vain, and in thee only, O God is the health of the just standing. We give thee thanks, O Lord God, for all things which do happen unto us weaklings & unstable, & which are soon deceived and changed. What is he that can behave himself so warily & circumspectly in all things, that the 
Every man is in danger to temptations.  same doth not sometime come into some snare and distress? But Lord, he that putteth his trust in thee, and doth study to have a simple mind, he doth not offend so soon, or if he do fall into any calamity, with how great difficulty and distress soever he be wrapped and entangled, he is either quickly delivered from it by thee, or else strengthened with comfort, because thou dost not forsake them at the last, which have their hope in thee. Surely, faithful friends are rare, such as will bide still by a man in all kind of adversities: thou, O Lord, thou only art most faithful in all things, & there is none like unto thee. O how wise was that holy soul which said: My mind is confirmed, 
Ephe. 3 Collo 1. 1 Pet. 1.  & hath his foundation in Christ. If it went so well with me, worldly fear should not so soon trouble me, nor the darts of words move me. But who can foresee all things? who can beware of evils that come after? Now, if 
Lack of foresight doth increase incommodities and sorrows.  things foreseen, do yet oftentimes hurt one, how much more grievously will things never thought on come near unto the heart? But why have I not better looked unto myself, seely wretch? Or why have I believed other men so soon? Howbeit, we are men, and that frail & brittle, though we be judged & called angels of many. And whom shalt I believe Lord? Whom but thee, which art the self truth, and never deceivest, nor canst be dececeyved. For in deed, all men are but liars, weak, unstable, frail, most of all in words, so that it aught not forthwith to be believed rashly whatsoever pretendeth a colour & show of truth: whereby it happeneth that thou wisely hast premonished to take heed of men, & that every one of a man's household are his enemies and that we must not believe them that say: Here he is, or there he is. I am taught to my 
Thou must not believe any man rashly, nor blab out any thing uneduisedly.  cost, I pray God I be made the more wary thereby, & not the more foolish. Be wary (saith one) be wary, and keep it close to yourself, that I tell you. Afterwards, when I held my tongue, and thought that the same was counsel, he on the other side could not keep silence in that which he bade no words to be made off, but forth with betraying both me & himself, went his ways. From such counterfeits & unwary persons deliver me, O Lord, that I never fall into their hands or commit such follies. Minister true and steadfast sayings unto my mouth, and put far from me a wily and deceitful tongue. For I aught altogether to beware 
Math. 7. Luk. 6.  that I do not the same to another man, which I would not have done unto myself. How good & how quiet a thing is it to say nothing of others, and not to believe all things without any respect, or readily to speak much and to utter or open himself but to few, & always to seek for thee that knowest the minds, 
The chief religion in words, deeds and thoughts.  & not to be carried about with blast of words, but to desire that all inward and outward things may be done according to thy pleasure and commandment? How safe is it to the keeping still of the favour of God, to fly worldly bravery, & not to coveth those things which with their gay show are had in admiration: but rather to follow those things with all diligence, which do bring amendment of life, & zeal of godliness? How many hath virtue known & over hastily praised, done hurt unto? Again, how many hath so the same done good to, being kept in silence in this frail life, which is said to be nothing but temptation & warfare.   

Of putting thy trust in God, if thou be assailed with the darts of evil tongues. The. Lively Chapter.  LORD. 
Son show thyself constant, & have thy hope set in me. For what are words, but words? which flying through the air, do not hurt a stone, if thou be guilty or sinful, see thou be willing to correct thyself. If thou be guilty of no sin, endeavour to 
Invincible constancy in bearing slanders and malicious surmises.  bear patiently slanderous reports for God's sake, and at the leastwise, bear words sometimes, though thou canst not yet abide the sharpness of stripes. And why doé so small things move thy mind, & disquieted it, but because thou art as yet carnal, & hast greater regard of men, than thou oughtest to have? For because thou fearest to be despised, thou wilt not be reproved for thy faults, & seekest for starting holes of excuses. But look somewhat narrowly upon thyself, and thou shalt well perceive that the world is yet alive in thee, & a vain love to please men. For when thou refusest to be bored and shamed for thy faults, thereby it is plain, that thou neither art modest truly, nor the world truly dead unto thee, or thou to the world. But give ear to my words, and thou shalt not pass upon the words, even often thousand men. Lo, if all things were spoken against thee that could be imagined most maliciously, what hurt should they do thee, if thou wouldst let them be borne patiently, & wouldst not weigh them any more than a straw under thy feet? Could they take so much as one hear from thee? But he that is of a base courage, & hath not god before his eyes, that same is soon moved with a taunt, or ill report. But he that putteth his trust in me, & dependeth not upon his own judgement, the same is void of worldly fear. I am the judge and knower of all secrets: I know after what sort the thing was done: I know both him that hath done the injury, & him that hath suffered the wrong done unto him. This matter hath risen of me, & by my sufferance it happeneth that the minds of many men are disclosed & opened. I will judge both the guilty and guiltless: but first I was minded to search them both with a secret judgement. Man's testimony doth oftentimes deceive: my judgement is full of truth, and shall likewise continued, never to be overthrown. And in deed the same is hid for the most part and altogether perceived of few: but it never 
we must turn neither to the right hand nor to the left, either in prosperity or inaduersitie, either for dispraise or for praise.  either erreth or can err, though it seem nothing indifferent or just unto fools. Therefore men must fly unto me in all judgement, neither aught every man to use his own fantasy. As for the just man, he is troubled with no adversity of Gods sending, or either passeth greatly upon false reports, or greatly rejoiceth for the reasonable excuses of other men in his own behalf. For he that considereth that I am he that searcheth the hearts & the reins, & that I judge not according to the sight of worldly show and outward appearance. For many times in mine eyes the thing is found culpable that in the judgement of men is laudable.  SERVANT. 
Lord God, a just judge, strong, patient, which knowest the frailty & corruption of men, do thou become my strength and whole affiance or trust. Neither is my conscience 
we must climb above our conscience that we may stand in the judgement of God.  sufficient for me: thou knowest the things unknown unto me, and therefore I aught to submit myself in all reproof, and to take the same patiently and quietly: which thing if I have not at any time done, forgive me favourably, & bestow this benefit upon me again, that I may hence forth show myself more patient. For thy singular mercy is more profitable to the attaining of pardon, then is the opinion of mine own goodness to the defence of my secret and hid conscience. And though I be guilty to myself of no sin, yet am I 
1. Cor. 4. Psal. 143.  not therefore to be quit, because if thy mercy were set a side, no man living should be judged for righteous in thy sight.   

That all grievous things must be suffered patiently for the life everlasting. The. Lij. Chapter.  LORD. 
Son, be not either brought 
The crown of life doth con for't a stout patience being conqueress of most painful troubles.  low with travails which thou hast taken in hand for my sake, or so greatly discouraged with adversities, but that my pormises may strengthen and comfort thee in all chances, which am apt enough to restore large rewards. Thou shalt not labour long in this life, nor shalt always be vexed with sorrows. Tarry my leisure a while, and thou shalt see a speedy end of evils, & the time shall come when all labour and turmoil shall cease. It is but trifling and short, what soever hath an end in time. Wherefore go forward as thou hast begun, labour faithfully in my vineyard: I will be thy reward. Writ, read, sing, sigh, hold thy peace, pray, bear out adversity like a man. The life everlasting is worthy all these, yea, and greater fights, Peace shall come upon thee one day, which is known unto the 
Being received into life everlasting, we may possess joys that last for ever and ever.  Lord: and it shall not then be the day or night of this time that we live in, but everlasting light, infinite brightness, firm peace, safe rest & ease. Then shalt thou not thus say: Would God I were delivered from the body of this death. Nor yet shalt thou cry thus. Alack poor soul, that must devil in this life so long. For both death shall be thrown down headlong there, and there shall be health that shall never die: no anguish, but blessed joy, sweet and honest company. O that thou hadst seen the perpetual crowns of the saints in heaven, and with how great glory they now also triumph and rejoice: which being once despised of this world, were thought then even unworthy of their lives. Surely thou wouldst forthwith cast thyself down to the ground, and hadst liesser even to obey all men, then to bear rule over but one man: neither wouldst thou covet the merry days of this life, but rather wouldst rejoice to be pressed with adversity for God's sake, and wouldst count it for very great gain to be had in no manner of regard at all among men. Now, if these things 
They that are saved by hope are shake with no impatience.  did like thee, and were suffered to sink soin what deeply into thy mind, thou shouldest not dare so much as once to complain. Nay, all painful things must be borne for everlasting life, I tell you. For either to attain or to lose the kingdom of heaven is a matter of great importance. Lift up thine eyes into heaven: behold where all my faints be present with me, who suffered sharp battle in this life. Now they rejoice, now they take comfort, now they are safe, now they take their rest, to abide with me in the kingdom of my father for ever.   

Of the day of everlastingness, and the anguishs or troubles of this life. The Liij. Chapter.  SERVANT. 
O Most blessed Mansion of the supernal City, O most clear day of everlastingness, which no night doth darcken, but the highest truth doth always spread her beams upon: O day, always joyful, always safe, of state never to be changed to the contrary. O would to God that that day 
The state of life ever lasting.  had once shined over us, and all these mortal things were come to an end. No doubt, the same doth shine bright unto the saints with 
Let all things be vile and of no reputation, for the hope & desire of everlasting light.  continual clearness, but yet a far off, & as it were in a glass, because they are yet but travailers upon the earth. The Citizens of heaven do know how joyful those things be. The banished children of Eve do sigh: for that this day of this time, both short & wicked and full of sorrows and anguishes, is so bitter and so replenished with troubles: in which man is defiled with so many sins: is entrapped or entangled with so many evils, is vexed with so many fears, is occupied with so many carks & cares, is diversly drawn with so many curiosities: is enwrapped with so many vanities, is compassed about with so many errors, is worn out with so many labours, is thrust down with so many temptations, is weakened with so many delicates & dainties: is tormented with so great poverty, or lack. O, when shall there be an end of these so many travails? When shall I at the length be delivered from this wretched slavery of sins? When shall I be mindful of thee only, O Lord? When shall I rejoice in thee at the full? When shall I (void of all let) enjoy true liberty, without any grief, either of mind or of body? When shall there be sound & perfit peace, peace without trouble, and safe peace within and without. Peace substantial on all sides? O good jesus, when shall I see thee face to face? When shall I behold the glory of thy kingdom? When wilt thou be all things in all things unto me? Or when shall I lead 
All things do afflict us as banished men, that God only may comfort us.  my life with thee in thy kingdom, which before all beginning thou hast prepared to them that are beloved of thee? I am left here as one succourless, & a banished man in the land of mine enemy, where daily wars & right great misfortunes do reign rifely. comfort my banishment, mitigate my sorrow, seeing that I breath unto thee with exceeding great desire of mind. For whatsoever of this world is offered for comfort, the same is to me but a burden. I am wholly desirous to enjoy thee: but I can not take hold of thee. I wish to devil upon heavenly things: but things temporal & my affections not mortified, do thrust me down. I am willing to climb above all things with my mind: but I am compelled to be in subjection to my flesh whether I will or no. Thus I wretched man do fight and struggle 
The continual conflict of the christian man.  with myself, & am tedious, or irksome unto mine own self, whilst the spirit tendeth upward, and the flesh bendeth downward. How great strife or fight do I suffer inwardly, that whilst with my mind I am occupied on heavenly things, by and by the trouble some multitude of carnal things doth come against me, being in prayer? O my God, departed not far from me, nor refuse me not through wrath & anger. Disperse, through the brightness of thy lightning, all the imaginations that are ministered me of the enemy, & disappoint them with thine arrows shot against them. Call home my senses unto thee: make me to forget all worldly things, and quickly to cast away & contemn the imaginations of vices. Succour me, O everlasting truth, that no vanity may move my heart. Come unto me, O heavenly sweetness, for that thy coming flieth from all impurity. Forgive me that thing also mercifully, 
Man is distracted with divers thoughts while he prayeth, insomuch that very few departing from all the creatures into their chamber do fly pure and clean unto God for succour.  and grant me pardon so often as I think upon any thing else beside thee in prayers. For to confess the truth, I am wont very much to be distracted, and many times am not there, wherewith my body I do stand or sit, but rather there, unto which I am carried with my thoughts: There (I say) I am, where my thought is: where my thought many times resteth, there is that which I do love. And that which either delighteth me naturally, or liketh me by the means of custom, the same doth soon come unto my mind. For this cause thou, O truth, hast plainly said: Where thy treasure is, there is thy heart also. If I love, Heaven, I ponder heavenly things willingly: But if I love the world I rejoice in the behalf of the world's prosperity, & am sorry for the adversities of the same. If I love the flesh, I imagine fleshly things many times: but if I love the spirit, it delighteth me to think upon spiritual things. For what thing soever I do love, I do both speak and hear of the same gladly, and do carry the Images or representations of the same home with me in my head. Surely, he is blessed, O Lord, which for thy sake doth let pass 
In what things the dental of ourselves and sound blessedness doth stand  all worldly things, doth use violence or compulsion to his own body, and doth crucify the desires of the flesh, with the heat of the spirit, to the intent that his conscience being quieted, he may offer unto thee pure or clean prayers, and may be meet to live in the company of Angels, all earthly things being excluded both without and within.   

Of the desire of life everlasting, & how great good things are promised to them that fight. The. Liiij. Chapter.  LORD. 
Son, seeing thou feelest a desire of everlasting blessedness to be poured into thee from above, & dost covet to departed out of the tabernacle of the body, that thou mayest behold my brightness without shadow of alteration: Open thy mind, & receive this holy inspiration of mine most greedily. Give exceeding great thanks to the almighty goodness, which doth deal so liberally with thee, doth come to see thee so mercifully, doth stir thee up so vehemently, doth ease or comfort thee so mightily, lest thou shouldest fall down unto earthly things through thine own weight & proneness. For 
Like as modesty doth especially commend us unto God, even so we always do increase therein.  thou shalt not attain thereunto through thine own musing or endeavouring, but by the only vouchsafing of supernal grace and of God's countenance, to the intent that thou mayest come forward aswell in other virtues, as especially in modesty or lowliness, and mayest prepare thyself to the bickerings to come, & mayest endeavour to cleave fast unto me with all the whole strength of thy soul, and mayest serve me with an earnest and ardent william.  
Son, the fire many times burneth: but smoke is always the companion of the flame. Even so, some also do burn with desire of 
They are not admitted to the heavenly kingdom which are not very poor in spirit and free from their affections.  heavenly things, and yet are not free from the temptation of carnal affections, and therefore they do not those things altogether for God's glory only, to the bearing whereof they crave his help so desirously. Such is thy desire many times also, whose sincerity notwithstanding thou pretendest to be exceeding great. Neither is it little & perfit which is infected with private commodity. Crave not for that which is pleasant & profitable unto thee, but for that which is acceptable & glorious unto me. For if thou judge aright, thou oughtest to prefer and follow my decree and law both before thine own desire, and also before all things which are desired. I know thy desire or lack & I have heard thy often sigthings. Thou wouldst now be in that glorious liberty of the children of God. The everlasting mansion, & the heavenly country that is full of joy, doth now delight thee: but the hour is not yet come: Nay the time is yet otherwise: to wéet, of war, of labour, & of trial. Thou wishest to be replenished with the chiefest felicity: but thou mayst not yet attain thereunto. I am he (saith the Lord) whom thou oughtest to await for, till the kingdom of God do come. Thou must be searched yet upon the earth, and be exercised in many things. In deed, comfort shall be granted thee sometime but full satiety thereof shall not likewise be granted. Wherefore show thyself constant & 
Patience (which in this case is not voided of comfort) hath an invincible hope of the liberty and salvation to come.  valiant, both in doing, and also in suffering things contrary unto the flesh. Thou must put upon thee the new man, & be changed into another man: and thou must many times do those things which thou wouldst not do, and let pass those things which thou wouldst do. Other men's attempts shall come forward well enough: but thine shall not so do. Other men's sayings shall be heard: thine shall be counted for nothing, Other men ask, shall have: when thou askest thou shalt go without. Other shall be set out greatly with the praise of men: Of thee no man shall say any thing at all. Other men shall have offices committed unto them to govern: but thou shalt be thought good for nothing. For these causes, thine own 
Patience doth struggle out of many troubles.  flesh shall sometimes teach thee, and shall abide great conflicts: But thou shalt have great good thereby, if thou wilt bear it patiently & say nothing. With these and such like things is the faithful servant of the Lord wont to be tried, whether he can deny himself and make himself pliable in all things. And 
A very goodly kind of victory to overcome his own wil according to the example of Christ.  scarcely there is any thing in which it is so much for thy profit to be mortified as in that, that thou mayest behold and patiently suffer those things which are contrary to thy will, especially whilst things absurd and not profitable in thy judgement are commanded: In which, because thou darest not resist the power of thy Superior, unto which thou art subject, it happeneth that it seemeth a hard thing unto thee to be at another man's beck, letting pass all thine own william. But consider son, what fruit, how great reward in short time shall follow these travails of thine, and thou wilt not be aggrieved with them, but wilt take right great comfort of thy patience. For in stead of this short will of thine, which thou hast now given ever of thine own accord, thou shalt have thy will for ever in Heaven. For there thou shalt find whatsoever thou wilt have, whatsoever thou shalt be able to wish for. There shalt thou have plenty of of all good things without any fear of lieging them again. There shall thy will (together with me) never desire any outward or private thing. There shall no man resist thee: no man shall complain of thee: no man shall let thee, 
The state of everlasting life is quiet and perfit.  but all thy wishes shall be had, & shall most plentifully fill the desire of thy mind. There will I tender glory for reproach, borne patiently, the clothing of praise for sorrow & heaviness, a kingly seat for evermore for the lowest or basest place in the world. There shall 
The fruit of faith shall be rewarded with most ample benefits.  the fruit of obedience appear, the labour of repentance rejoice, modest subjection be crowned gloriously. Wherefore, submit thyself now modestly to the commandment of all men, and pass not who speaketh or commandeth: but especially endeavour this one thing, 
God doth specially raise up & extol men modestly, obedient & subject to others.  that whether some superior of thine, or some equal, or also some inferior shall require aught at thy hands, or else shall but give a token to have thee do something, thou take all in good worth, and study to do them with asincere william. Let divers men seek divers things: Let divers men glory in divers things: & let them be praised even of an infinite number of men: rejoice thou but in the contempt of thyself, & in the doing of my commandment, & in looking unto my glory, & wish for that thing above all other, that either by life, or by death God may always be honoured in thee.   

How a man being pressed down with evils, aught to yield himself up unto God. The lu Chapter.  SERVANT. 
I Give thee immortal thanks, O God my holy Father, for that those things are done which thou wilt have to be done: & thou wilt have nothing to be done, but that that is good. Let me thy servant rejoice in thee, not either in myself, or in any other. For thou only art true joy, O Lord, thou 
God is our plenty, and sanctuary in affliction.  art my hope and crown, thou art my rejoice & honour: To be short, I have nothing but that which I have received at thy hand, and that without any manner of desert of mine at all: 
The miseries and calamities of men.  thine are all those things, that either thou hast given or made. I needy soul, and turmoiled with travails from my birth, am sorry in my mind, and that so deeply sometime, that tears do gush out of mine eyes, and that I am altogether disquieted for the evils that are at hand. I long after the joy of peace, I earnestly crave the peace of thy children, which are fed with the light of thy comfort. If thou shalt give peace: if thou shalt pour forth joy, I shall have a mind full of melody, and sing thy praises devoutly. But if thou shalt withdraw thyself, (as thou art wont very often) I shall not be able to run the race of thy commandments, but rather falling down upon my knees, will strike my breast, because I am not now in so good case as I was before, when thy candle giving light unto me from above, I was defended with the shadow of thy wings against the evils that ran violently upon me. O just father, and always to be praised: the hour is come wherein I thy servant should be tried. O Father 
The earnestness of prayer.  to be loved, right it is that I should suffer something for thy sake in this hour. O Father evermore to be worshipped, the hour is come, which thou didst foresee before all beginning: that I should so be overcome outwardly for a short time, that inwardly I 
Not bitter adversity is sent unto us with  might always live with thee, & that I might be contemned, pressed down, fail before men a little while, & be afflicted with evils and sorrows, 
out the singular providence of God.  to the intent I might rise again with thee in the morning of new light, and might be made bright in heavenly things. O holy father, thou hast thus determined, so thou wouldst have it: & that hath been done which thou hast commanded to be done. For this benefit is bestowed by thee upon thy lover or friend, that he should suffer afflictions in this life for the love of thee, so oftentimes as thou shalt suffer the same to be done unto him, and of whom thou shalt suffer it to be done, & after that sort as thou shalt suffer it to be done. For there is neither any thing done in the world 
The bountiful providence of God beareth rule over all things.  without thy purpose and providence, nor yet without a cause. And surely, it is for my profit, O Lord, that thou hast thrust me down, to the intent that I may learn thy ordinances, & cast all loftiness & arrogancy of mind from me. It is profitable to me to have been shamed, that I might ask comfort rather of 
There is exceeding great profit of afflictions.  thee, than of men. Again also, I have learned thereby to fear thy unsearchable judgement, which afflictest the just together with the wicked and ungodly, and yet not without equity and right: I give thee thanks, which hast nothing spared to send me adversities, but hast afflicted me with bitter torments, sorrows, anguishes, both within and without: wherein to comfort me, there is none found living under heaven: but thou only art he, O my Lord & God, being the heavenly physician of souls, which both woundest and healest, which leadest down to hell, and again, bringest a man back from thence. Thy correction doth chastise me, thy rod doth teach me: Behold most 
In invocation and prayers, the renouncing of my own will is necessary.  dear father, I do submit myself to the rod of thy correction: Strike at my back and my neck, that I may bow my natural corruption under thy will: Make me a godly & modest scholar, according as thou art wont rightly to do, that I may always be obedient to thee at a beck. I commit myself & all that I have to thy correction, seeing it is better to be corrected here now, than hereafter in an other place. Thou knowest all, and every thing, and nothing is hid from thee in man's conscience. Thou knowest the things to come before they be done: neither is there any cause also why 
Self will being renounced, we must willingly put our neck under the cross.  any man should tell or admonish thee of the things that are done in the world. Thou knowest what is profitable for me to come forward with, & how much adversities do help or prevail to wipe away as it were, the rust of sins. Use thy judgement and pleasure towards me, and despise me not for my wicked life, which is better or more clearly known to no body. Nay, it is not known at all to any man, but to thee only. Grant me, O Lord, to know those things that are to be known, to love those things that are to be loved, to praise those things, that do most of all please thee: to take in hand those things which are precious in thy judgement, & to dispraise those 
Discerning of spirits, and sincere judgement must be asked of God.  things which are vile in thy sight. Suffer not me to judge either with the sight of my outward eyes, or to give sentence by the hearing of my unskilful ears: but with true judgement to discern both visible and spiritual things, & above all things to search out the pleasure of thy will evermore. men's senses are many times deceived in judging of things. The lovers of this world also are deceived in loving visible things only. Is a man so much the better, as he is accounted the greater of men? The deceitful, deceiveth the deceitful: the 
The vanity of man's judgement.  vain, the vain: the blind, the blind: the weak, the weak, whilst he extolleth or advaunteth him: and he doth him reproach in deed, whilst he vainly praiseth him. For look 
France's the Minoriten.  how great every man is in thy judgement, so great he is in deed, and no greater, as one rightly said.   

That we must rest upon base or course works, when we departed from the highest works. The Lvi. Chapter.  LRODE. 
Son, thou caused not continued still in the most fervent desire of virtues, & in the highest degree of beholding heavenly things, but that thou must needs for original corruption, come down sometime to 
The Christian man whether he will or not, doth come down to the inferior burdens and necessities of this more tall life.  the lower things, & bear also with weariness the burden of this mortal life, whether thou wilt or no. So long as thou shalt bear about a mortal body, thou shalt feel the yrckesomnesse and weight of thy body. Therefore thou must often sigh & sorrow in thy flesh for the burden of thy flesh, because thou art not able without ceasing for a time to devil still upon spiritual studies and heavenly contemplation. In this case it is expedient for thee to fly unto the base and outward works, and to recreate 
Godliness hath his be ginnings, proceedings & perfections.  thyself in good deeds, and to await with sure confidence and faith, till I come from above to visit thee, and patiently to bear thy banishment and dryness or dullness of mind, till thou be visited of me again and delivered from all anguishs. For I will make thee to forget thy labours, and thoroughly to enjoy inward rest. I will open unto thee the Field of the Scriptures, that thou mayest begin to run through the way of my commandments with a jolly cheerful mind, and mayest say thus: The calamities of this world are not to be compared with the glory to come, that shall be given unto us.   

That man aught to think himself worthy, not of comfort, but of stripes. The. Lvij Chapter.  SERVANT. 
LOrd, I am not worthy of comfort, or of any spiritual care of thine: therefore, thou declarest thyself but righteous unto me, whilst thou forsakest me being helpless and void of comfort. For though I should pour forth a whole sea of tears, yet should I not be therefore worthy of thy comfort. Nay rather, I am worthy of nought else but stripes & punishments, which have offended thee so grievously so many times, & have done amiss so often in so many things. Therefore, if the matter be weighed accordingly, I am not worthy of the lest comfort that is. And yet thou merciful & gentle God, which wilt not have thy works to perish, to declare & show forth the richesse of thy goodness towards the vessels of thy mercy, dost vouchsafe to comfort me without any desert of mine, above all man's reach. Neither are thy comforts like unto men's babblings. And what 
God doth at length comfort the humble by his mercy after that they are brought to extremity.  have I done, that thou shouldest endue me with any heavenly comfort? Surely, I remember that I have done no good at all, but that I have always been both prove unto sin, & slow to amendment. Which thing is so true of itself, that if I should deny it, thou canst show the contrary, & no man is able to stand in my defence. What have I deserved by my sins, but hell & fire everlasting? Truly, I do unfeignedly confess that I am worthy of all mockery and contempt, and that it is not seemly for me to lead my life among thy godly servants. Truly, I am hardly persuaded 
The description of true repentance.  so to do: but because it is true, I will so do, that I myself may reprove mine own sins, to the intent that I may the sooner obtain thy mercy. And what shall I sinful man, & one fuil of all reproach say unto thee? surely, I have nothing else to say, but this one thing: I have sinned, O Lord, I have sinned: have mercy upon me: Forgive me, suffer me a little while to lament my calamity, before I flit into the land that is dark & covered over with the dryrinesse of death. And what else doest thou require of the sinful & wretched man, but straightly to punish & thrust down himself for his faults? For in the true punishing of a man's self, & pressing down of the soul, hope of pardon cometh forth, the troubled conscience is reconciled to God, the lost favour of God is recovered, man is kept from the wrath to come, & God, and the penitent soul of man, do one meet an other with a holy kiss. I say, the humble sorrow of sins, that the sinful man hath, is an acceptable sacrifice 
Sacrifices and acceptable repentance unto God are spiritual. 1. Pet. 〈◊〉.  unto thee, O Lord, and of far more sweet smelling savour, than is the perfume of Frankincense. The same is that sweet ointment with the which thou wouldst have thy holy feet to be enoiled, who never despisest the afflicted and the pressed soul of man. This is the place of refuge against the wrath of the enemy. In this is corrected & rinsed whatsoever is corrupted and defiled any other way.   

That God's favour hath nothing to do with those men whose minds are earthly. The lviij. Chapter  LORD. 
Son, my favour is more precious 
The favour of God because it is spiritual & everlasting yea, & passeth all understanding hath nothing mingled with earthly comfort.  than that it can abide to be joined with outward things. Therefore whatsoever is a let to the same, thou must cast it away from thee, if thou desire to be endued therewithal. Seek for a place of solitariness, love to devil by thyself alone, seek for no man's communication, but rather pour forth devout prayers unto God: that both thy mind may be stirred up and quickened, and thy soul guilty unto itself of well doing. Set nothing by the whole world, and prefer thy study applied to God before all outward things. For thou canst not both apply thyself unto 
All transitory things must be diligently renounced that we may see Gods everlasting inheritance.  me, & also be delighted with things transitory. Thou must departed from thy acquaintance & dear friends, and thy mind must be called away from all worldly comfort. Saint Peter doth admonish the Disciples of Christ even so to behave themselves in this world as strangers & travelers. O how great faith and trust shall the person that shall die have, whom the desire of no manner of thing doth keep still in the world. But to have a mind 
There is chiefest affiance in death to  thus secluded from all things, belongeth to a man that is not sick: neither doth the sensual man, know the liberty of the inward man. Surely, if he will have himself to be made 
those that are dead unto sin and the world.  spiritual, he must renounce both things far often, & hard by, & must beware of no man more than himself. If thou shalt once conquer thyself perfitly, thou shalt the more easily subdue all other things. For to triumph over a 
It is the perfit victory to triumph over a man's self.  man's self, is perfit victory. For he that hath himself subject unto himself in such sort, that both his appetite is obedient of reason, & his reason obedient unto me in all things, this man is both the conqueror of himself in deed, & also the Lord of the world: to which grice, if thou desire to come, thou must begin like a man: and the hatchet must be put to the root, that thou mayest cut out and pluck up by the root the secret & inordinate love, both of thyself, and of all private and carnal goodness. For of this man's inordinate love of himself, 
Self love, the root of all mischief must be pulled up that continual peace may follow.  all only doth depend, whatsoever by a man must be grubbed up, which mischief being overcome & subdued, great peace and continual calmness shall follow after. But because few do endeavour to die perfitly unto themselves, and to departed out of themselves, fully, it happeneth that most of them do abide still enwrapped in themselves, & cannot be carried up in spirit above themselves. But he that desireth to be conversant with me freely, he must 
No man entereth in to familaritye with God, but he that doth wholly mortify himself & renounceth all creatures.  needs slay and mortify all his wicked & inordinate affections, and not cleave desirously to any creature through private love.   

Of the divers motions of Nature & of Grace. The. Lix. Chapter.  LORD. 
Son, mark diligently the motions of Nature & of Grace. For they be moved after so subtle & contrary a manner the one to the other, that they can scantly be discerned but of the spiritual man, & one altogether lightened within. All men in deed do covet the thing which is good, & do pretend some good thing in their sayings and deeds, & therefore are many deceived with that show & countenance of a good thing. Nature is subtle, & draweth, intrappeth, deceiveth many men, and always will have herself to be the proposed end of her doings: But Grace behaveth 
Nature and all things that seem best to the outward appearance do deceive.  herself plainly, and declineth from all kind of evil, useth no deceit, and doth all things plainly for God's sake, & resteth in him unto the end. Nature refuseth to die, to be kept under, to be overcome, to obey, to be subject. Grace studieth to mortify herself, resisteth her appetite, desireth to be subject and to be overcome, and will not use her own liberty, loveth to be kept at commandment, & desireth 
Grace is simple, sincere, and without malice.  not to bear rule over any man, but is ready always to live, to remain, to be under God, & to be in subjection with lowliness to all worldly things for God's sake. Nature studieth for her own commodity, & considereth what 
The praise and virtue of God's grace. We must utterly renounce nature.  gain may grow unto her by another: but Grace doth consider rather, not what is profitable & commodious to itself, but what is profitable unto many men. Nature is gladly honoured and magnified: but Grace giveth all honour and glory unto God. Nature is afeard of reproach & contempt, but Grace rejoiceth to be used reproachfully for the name of Christ. Nature loveth ydleyesse & ease of body: Crace not knowing how to be idle, embraceth labour willingly. Nature coveteth after curious and beautiful things, and abhorreth the vile and gross things: Grace is delighted with simple & base things, despiseth not things misshaped, nor refuseth to be clad with old rotten rags. Nature beholdeth transitory things, rejoiceth at worldly gains, is sorry for loss, & is provoked to impatience with every reproachful word: but Grace hath regard of things everlasting, doth not cleave unto corruptible things, is not troubled with loss nor provoked to anger, with words somewhat spiteful and rough, because she hath placed her treasure in heaven, where nothing is corruptible. Nature is covetous, & more willingly receiveth than giveth, as loving her private commodity: but Grace is bountiful and liberal, flying her private profit, content with few things, judging it more blessed to give than to take. Nature is prove unto the creatures, to flesh, to vanity, to gaddings about: but Grace doth allure to God & to virtues, biddeth the Creatures adieu, flieth the world, hateth the desires of the flesh, represseth gadding about, & is ashamed to be seen abroad. Nature seeketh for outward comforts, by the allurements whereof, she may be quieted: but Grace seeketh comfort in God alone, & delighteth itself in the chiefest felicity above the reach of all visible things. Nature doth all things because of private gain and commodity, & nothing for nought: she always looketh either for equal or greater recompense or else for praise and favour for her good deeds, & desireth that her deeds & gifts be greatly weighed & set by. But Grace seeketh for no worldly thing, nor requireth any other reward or recompense for herself, than God alone, nor coveteth more things necessary to this life, than so much as is needful to the attaining of life everlasting. Nature rejoiceth in the multitude of friends & kinsfolks, boasteth in nobility and greatness of stock, smileth upon the mighty, flattereth the rich, and doth sooth up their sayings, that be like unto herself. But Grace doth love even her enemies also, and is not proud with the multitude of friends, nor hath the place of her birth, & nobleness of blood in admiration & reverence, unless perhaps the greater virtue and godliness did there appear. The same doth more favour the poor than the rich, doth more lament the case of the innocent and harmless man, than of the mighty: rejoiceth in the behalf of him that is true, & not of him that is deceitful: doth always exhort most of all to follow all those gifts that are best, and to express the son of GOD in virtues and good life. Nature doth quickly complain of need & poverty. Grace beareth lack constantly. Nature referreth all things to herself, and striveth and contendeth for herself: but Grace referreth all things unto God, from whence she took her beginning, ascribeth no goodness unto herself, is not arrogant, nor contentious, nor preferreth her own sayings before other men's, but submitteth herself in all search of truth unto God's wisdom and judgement. Nature is greedy to know, and to hear strange mysteries and and secrets: she is a boster of herself, & desirous to make proof of many things with her senses: desireth to be known, and to do those things, by which she may get praise and admiration: But Grace doth not employ to labour to understand strange and curious things, because all that doth proceed and take his beginning of that ancient corruption of ours, whereas in deed no strange thing is durable upon the earth. Therefore it teacheth a man to keep down vain delight, to refrain from ostentation & bragging, modestly to hide things praise worthy, & things to be had in admiration for their excellency, & out of every thing and knowledge to seek for the fruit of profit, and the praise and honour of God. She will not have herself nor her things to be praised, but desireth that thanks should be given un-god for his gifts, who giveth all things upon 
The more Nature is mortified, so much the more is the spirit quickened and made conformable unto God.  mere love. This Crace is a light set above Nature's reach, and a certain singular gift of God, and properly the mark of the elect, and the pledge of everlasting life, which lifteth up a man from the love of earthly things, to the love of heavenly things, & of carnal maketh him spiritual. Therefore the more sharply that Nature is pressed down & overcome, so much the greater Grace is poured into it, & so much the more is the inward man reformed daily with new gifts, according to the image of God.   

Of the corruption of Nature, & of the power and strength of God's Grace, The Lx. Chapter.  SERVANT. 
O Lord my God, which hast created me like unto thy image, grant me that benefit (which thou hast declared to be so necessary for me, and of so great force unto everlasting life) that I may overcome my nature, so corrupt and sinful, that it draweth me to sin and to destruction. For I feel in my flesh the law of sin, that fighteth against the law of my mind, & compelleth me in many things to obey mine appetite, so that I cannot withstand her assaults, unless that thy most holy Grace do help me, being ardently poured into my soul. I say again, I have need of thy Grace (& the same great) that Nature may be overcome, always prove to evil from the beginning of my life. For Nature being fallen and corrupted through sin by Adam's fault, the punishment of this great blemish hath come over all men, so that Nature herself, which was created good & right by thee is accounted now for the vice & weakness of the corrupt nature, because the motion that is 
The natural man doth after a certain sort discern outward things, being otherwise altogether without iudgement.  left unto it, doth draw unto evil & to the infeor things. For as touching that slender force, which abideth still therein, the same is as it were a certain spark, raked up in the embers. This is that natural reason compassed about with a black darkness, so yet nevertheless, that it can as yet discern and judge good and evil, truth & falsehood, although it be not able to perform whatsoever it approveth nor enjoyeth as now perfit light of truth, nor yet the soundness & health of his affections. Hereby it cometh to pass. O my God, that I am delighted with thy law, as toughing the inward man, knowing that thy commandments are good, just, holy, & reprove all evil & sin, & teach that it should be avoided. But with my flesh I serve the law of sin, whilst 
The description of man that entereth into the new birth and as yet is not wholly new borne.  I obey appetite more than reason. Hereupon it cometh that I have a will ready enough, but I find not power & ability to make performance. Hereof I determine many times to do many things well: but because God's favour is wanting, which should help my weakness it happeneth that I leap back again, & am tired, for a small fight against myself. Hereupon it happeneth, that in deed I do acknowledge the way of perfection, & do plainly enough see what belongeth to my duty: but being pressed down with the weight of my corruption, I cannot arise unto the more perfit things. O how necessary is thy grace for me, O Lord, both to make entrance into that which is good, & also to go forward therein, and to bring it to perfection. For neither am I able to do aught without the same Grace: & again, when the same Grace doth confirm and strengthen me, then am I able to do all things in thee. O the right heavenly Grace, without the which no merits of man, no gifts of Nature are to be had in any price or regard. 
† The beginning of our salvation standeth upon the mere grace of God, the going forward and the end is everlasting life.  Arts are of no force: riches are of no force, beauty and strength is of no force: wit or eloquence is of no force with thee, O Lord, without Grace. For as for Nature's gifts, they are common as well to the good as to the bad: But Grace is a gift peculiar unto the elect, with the which who so are endued, they are accounted worthy of everlasting life 
* Without grace the greatest & most beautiful things are vile and of no reputacionin gods sight.  To be short, it is of so great price, that without it, neither the gift of prophesy, nor the doing of miracles, nor the most hid understanding of secret things are any thing at all to be esteemed. Nay neither faith, nor hope, nor all the other virtues are acceptable unto thee without love & grace. O blessed Grace which makest the poor in spirit to be rich in virtues, & makest the lowly & humble minded man to be wealth in good things. Come to me, come down to me: Replenish me early with thy comfort, lest my soul do fail me for very weariness of mind & dryness. I beseech thee, O Lord, vouchsafe me of thy grace. For the same is sufficient for me, though the other things be not had, which Nature doth desire. I say again, if the same be assistant to me, I will fear the evil of no temptation at all, of no calamity at all. This is my strength, this bringeth counsel and health. The same is both mightier than all our enemies, & more wise than are all wise men in the world. She is masters of truth, teacher of discipline, light of the mind, comfort of anguishes, the chaser away of sadness, the taker away of fear, the nurse of religion and godliness, the mother of tears: Without it, what am I, but a dry stick, & an unprofitable and vile block: Therefore O Lord, let this thy Grace alwayce both go before, & come after, and let that bring to pass that I may always apply myself unto well doing, through jesus Christ thy son.  
Amen.   

We aught to deny ourselves, and to follow Christ by his Crosse. The. Lxi Chapter.  LORD. 
Son, the further off thou shalt 
No man but he that wholly renounceth himself is joined unto God.  departed from thyself, the nearer thou shalt approach onto me. Like as to covet nothing outwardly, is the cause of inward peace: even so to forsake himself, inwardly, doth join a man unto God, I will have thee to learn a perfit denial of thyself in my will, without any gainsaying & complaint. Fellow me, I am the way, the truth and the life. Without way there is no traveling: without 
Christ is the way, the truth, & the life, not suddenly and at once, but by steps or gryces. john. 14.  truth, the way is unknown: without life we live not. I am the way, by which thou must go, the truth which thou must believe, the life which thou must hope for. I am the ready way, the truth never deceiving, the life without end. I am the most strait way, the highest truth, the true life, the blessed, the increated or unmade. If thou wilt persevere in my way, thou shalt know the truth, and the truth shall so deliver thee, that thou mayst attain everlasting life: If thou wilt get life, obey my commandments. If thou wilt follow the truth, believe in me. If thou wilt be perfit, cell all things: If thou wilt be my Disciple, deny thyself: If thou wilt attain to the blessed life, despise the life present: If thou wilt be exalted in Heaven, thrust down thyself upon the earth: If thou wilt reign with me, then be are my Cross with me. For the servants of the Cross only do found the way of blessedness and true light.  SERVANT. 
O Lord jesus Christ, forasmuch as thy way is narrow, and hateful to the world, make me with thee to despise the world. For the servant is not greater than the Lord, nor the 〈◊〉 above his Master. Let thy servant be exercised in thy way seeing that my saving health and true holiness is there to be found of me. Beside that whatsoever I either read or hear, the same doth not fully refresh or delight me.  LORD. 
Son, seeing thou both hast read & knowest all those things, thou shalt be blessed if thou wilt practise and perform them. He that both knoweth & doth my commandments, the same loveth me, and I will likewise love him, & will open myself unto him, and will 'cause that he may sit with me in the kingdom of my father.  SERVANT. 
Lord, bring to pass therefore that these things may happen unto me, 
The anguishs of death must be supped up of a man in the cross & he must stand steadfastly to it as one invincible.  which thou hast said and promised, I have received a Cross at thy hands: I will patiently bear the same even to the very death, according as thou haste enjoined unto me. Surely the life of the Christian man is a Cross: but by this way, men go into Paradise. We may not go back again, or leave off our enterprise.  
To it now cheerfully Brethrens, let us go on together. jesus will be present with us. For jesus sake have we taken up this cross. For jesus sake let us persever and continued in the cross. The same jesus shall be our helper, which is both our guide and leader, and goeth also before us. Behold our King, which shall fight for us, doth go before us. Let us follow like men: Let no man be stricken with fear, let us be ready manfully to die in battle, and let us not stain our glory by running away back again from the Crosse.   

That man be not overmuch discouraged, if at any time he have fallen into any offence. The. Lxij. Chapter.  LORD. 
Son, patience and humbleness 
Patience and humility or lowliness of mind, in adversity is better than comfort or godliness in prosperity.  of mind in adversity doth more please me, than much comfort and godliness in prosperity. Why art thou vexed with so small a thing spoken against thee? which though it were greater, yet oughtest thou not to be moved to impatience. Pass not upon this thing: it is neither first nor strange, nor it shall not be last if thou live longer. Thou art man like enough, so long as no adversity doth come against thee: yea, thou canst give good counsel to other, and canst tell how to confirm & cheer them up with thy words: but when sudden calamity is at thy door, than art thou destitute of counsel & strength. Consider how great thy frailty is, which thou makest proof of many times, in small and trifling matters. Howbeit, both these things, & all other like unto these, do make for thy salvation. Cast these things out of thy mind, according as thou knowest thou must do: But if they nip thee, endeavour that they either cast thee not down or do long time keep thee troubled: and if thou canst not take them joyfully, at the lest wise bear them patiently. But if thou hear such things unwillingly, and dost feel indignation in thyself, repress and keep in thyself, and suffer nothing once to come one of thy mouth, whereby the little ones should be offended. By this means shall it be brought to pass, that both this affection may be forthwith settled, and the gréese of the mind wax sweet, the favour of God returning to thee again: I am yet alive (saith the Lord) ready to help thee, & to comfort thee more than I was wont, if putting thy trust in me, thou wilt call upon me devoutly. Be of a more patient mind, & prepare thyself to greater sufferance. Thou must not therefore be discouraged, if thou see thyself to be oftentimes afflicted, and grievously tempted. 
The description of a man entering into the new birth, and not yet sound new borne.  Thou art a man and not a God: Thou art flesh, thou art no Angel. Mayest thou be able always to abide still in one state of virtue, when the same hath been wanting both to the angel in heaven, and to the first man in Paradise, as the which did not long remain in perfit case? I am he that will both raise up the mourners unto health, & will lift up unto my dignity those men that do acknowledge their own infirmity.  SERVANT. 
Lord, I give thee thanks for thy sayings, which to me are more sweet than honey and the honey comb. What could I do in so great calamities and anguishes, unless thou didst strengthen me with this thy holy talk? So that I may at the last come unto the haven 
All things that are most painful and troublesome, ought to be taken quietly without all vexation.  of salvation, what matter maketh it what and how great things I do suffer: Give me a good end: grant me a happy departure out of this life: be mindful of me, O my God, and direct or settle me in the strait way of thy kingdom.  
Amen.   

Of leaving the deeper things & the hid judgements of God unsearched. The. Lxiij. Chapter.  LORD. 
Son, beware thou do not dispute about high matters, and the hid or secret judgements of God: why this man is thus forsaken & left to himself, that other man is increased with so great favour: this man so much tormented, that man so highly advanced. These things do surmout man's capacity, neither is any reason of disputation full enough to search out the bottom of god's meaning & purpose. Therefore, if at any time the enemy do minister these things unto thee, or else some curious persons ask thee the question, make answer with that saying of the Prophet: Thou art just, O Lord, and thy judgement is right. And likewise that saying. The judgements of the Lord are true, and agreeable to equity. My judgements must 
The equality of the state in the kingdom of God must be left unto God himself, who is all in all.  be feared, and not discussed, as they which do pass man's understanding & capacity. Desire not so much, as to search or dispute about the merits of the saints and Godly, who shall be more holy or greater than other in the kingdom of heaven. For these things do many times 'cause unprofitable debates & contentions: do also maintain pride and ambition, whereof ariseth envyings and dissensions, whilst one striveth proudly that an other is holier than the rest. The desire to learn these things, & the searching of them out are fruitless: Nay rather do displease the godly sort. For I am not God of dissension, but of peace, which peace consisteth in true modestty, and lowliness, not in arrogancy and pride. Some for the affection of love do cast more favour unto these, then to those: but they do it rather upon their carnal affection, then that God is so affected. I am he that have created all the saints, that have endued the same with gifts, & have given them honour: I know the merits of every man: I provoked them with most pleasant gifts and benefits: I knew that they were to be loved, before the beginning of the world: I did choose them out of the world, & not they me: I called them with my favour. I drew them to me with my mercy: I led them through 
Love respecteth not the person,  divers temptations, and did pour upon them notable comforts: I gave them perseverance and did crown their patience. I know both the first and the last: I embrace all men with love incredible. I am to be praised in all my saints jointly, and to be magnified and honoured in all particularly, above all things: which saints being appointed by me to salvation, I have so gloriously lifted up without any of their deserts going before. Therefore, he that despiseth even the lest of my servants, the same doth neither honour the great, in as much as I have made aswell the small, as the great: so that he the doth derogate from any on of the saints, the same doth both derogate from me & from all the partners of the heavenly kingdom. For they are all but one in the bond of love, thinking all one thing, willing all one thing, & also loving all one another with mutual love, Nay rather (which is a much more high matter) they more love me than themselves, & their own merits. For being ravished above 
perfit love. 1. john. 2. 4.  themselves, & drawn beside the love of themselves, they do go forward altogether unto the love of me, & do repose themselves in the fruition thereof, in so much that nothing can turn them from it, or thrust them down, as the which being full of everlasting truth, do burn with the fire of unquenchable love. Therefore, let the carnal & sensual men leave of to reason about the state of the saints, which know not to do aught else but to love their private joys. Many as yet by their natural affection and worldly love, are bend to these or to those: and even as their judgement is in the inferior things, so do they likewise imagine of the heavenly things. Without doubt it cannot be uttered in words in how great unlikelynesse in those things do differ the one from the other, which the unperfit men do think with themselves, & which the men that by God are lightened, do behold as made open unto them from above. Wherefore, beware Son, that thou occupy not thyself somewhat curiously about those things, which pass the capacity of thy wit: but rather apply thyself unto that, that thou mayest be found even the lest in the kingdom of God. Now, in case a man did know who were accounted more holy or greater than other in the heavenly kingdom, what should the knowledge thereof avail him, unless he did humble himself so much the more unto me, and rise up higher unto the greater praise of my name? He doth a much more acceptable thing unto God, which doth think upon the greatness of his sins and the slenderness of his 
So much as thou knowest, so much thou dost.  virtues, and how far of he is from the perfection of the saints, than he which reasoneth about the greatness & lowness of the saints and godly. They do not boast of their merits, which do ascribe no goodness at all unto themselves, but acknowledge that all cometh from me, which they have, because I have bestowed all those things upon them, according to my exceeding great love of Godliness, and surely they are environed with so great love of Godliness, and so great joy of mind, that no glory at all, no manner of felicity is wanting unto them. The more high in honour and glory that all the saints are, so much the more 
The more high that God doth make a man so much the more modest and the more near unto God and the more beloved is that man made.  modest and the nigher, and eke the more dear the same are unto me. And for this cause that same in the Apocalypse is written: That they did cast their Crowns before God, and with a groveling countenance before the lamb did worship him, living for evermore. Many do seek who is greatest in the kingthe kingdom of God, and cannot tell whether that they themselves shall be reckoned in the number of those that are least. It is a great thing to be the very lest in Heaven, whereas all be great: for all shall be called, and shall so be in deed, the children of God. 
God is all in all, who giveth to every man his penny that laboureth in the Vinegard. Math. 20.  The lest shall grow into a thousand, and the hundredth person that shall be punished of me, shall die a young man. For when the disciples asked who should be greatest in the kingdom of God, they had this same answer: Unless ye be altered in manners, and become like unto the little ones, ye shall not enter into the Kingdom of Heaven. Therefore who so shall humble himself like to this little child, he shall be greatest in the Kingdom of heaven. Woe be to them that disdain to submit themselves with the little ones: for the gate of the Heavenly Kingdom is to low for them to enter in at. Woe be to the rich also, that have their comforts here in this World. For when the poor do enter the Kingdom of GOD, they shall stand without, crying and howling. Keioyce ye lowly and meek. Triumph, ye poor: for the kingdom of God is yours, in case ye do obey the truth.   

That all hope and trust must be fixed in God alone. The. Lxiiij. Chapter.  SERVANT. 
Lord, in whom is my trust set in this life, or what is my greatest comfort among all things that are under the cope of heaven? Art not thou, O my Lord GOD, being endued with infinite mercy. When was I either in good case without thee, or in evil plight, whilst thou wast present with me? Surely I had liefer to be poor for thy sake, then to be rich without thee: and had rather to be a traveler with thee upon the earth, than without thee to possess heaven. Where thou art, there is heaven: And again, where thou art not, there is death and Hell. Thou art my longing and wish: & therefore do I reckon it necessary to sigh, to cry, & to pray unto thee. In fine, I can fully put my trust in no man, to help me in mine necessities when time requires, but in thee only, O my GOD. Thou art my hope: thou art my trust: thou art my comforter, and in all things most faithful. All men do apply themselves unto their own affairs busily: but thou desirest nothing saving my salvation and coming forward, and unto me turnest all unto good. And whereas thou dost throw me abroad unto sundry temptations and adversities: all that dost thou appoint out to my commodity and profit, who art wont to make trial of thy beloved children after a thousand ways: in which proof and trial of thine, thou oughtest no less to be beloved, than if thou shouldest replenish me with heavenly comforts. Therefore, O Lord GOD, I place my whole hope and refuge in thee: in thee do I settle all my calamities and sorrows. For whatsoever 
God being immutable and everla sting, all creatures are subject to alteration and change.  I do behold without thee, all that do I found to be but weak and unstable. For neither fryends can do one good, nor strong men help at need, nor wise give profitable counsel, nor books of the learned comfort, nor any abundance of wealth deliver, nor hid place defend, except thou thyself be present, do help, strengthen, comfort, instruct and keep. For all things that seem to make to the attaining of peace & felicity, are nothing at all in thy absence, and in effect do bring no manner felicity. Therefore art thou the end of all good things, and the top of life, the depth of all speech: and to have a hope in thee above all things, is the most sure comfort of thy servants. I have mine eyes cast upon thee: in thee I trust, O my God, the Father of mercy. Make happy & make holy my soul with heavenly felicity, that the same may become thy holy habitations, and seat of everlasting glory, and that no soil or filth be found in thy temple to offend the eyes of thy majesty. According to the greatness of thy goodness & multitude of thy mercy, look thou upon me, & give ear to the prayers of thy needy servant, living a great way off in exile in a wild and savage Country. Defend and preserve the Soul of thy poor servant, in the midst of so many dangers of this life, and direct me with the guiding of thy favour, through the way of peace, into the country of everlasting brightness.   
FINIS.   

A short and pretty Treatise touching the perpetual Rejoice of the godly even in this life.  
Seen and allowed according to the order appointed.  
Imprinted at London by Henry Denham dwelling in Pater noster Row, at the sign of the Star. Anno. 1568.   

Hieronymi Wolfij Carmen ad Lectorem  
SI quis ab assidua premitur gravitate laborum.  
Commoda letitiae perpetis unde petat?  
Ipsa vetat natura malis gaudere, dolores  
Sive sedent animo, corpore sive sedent.  
Sive ea dispereunt, per quae traducere vitam  
Cogimur, absque quibus mors magis apta foret.  
Sed quis in immenso tam foelix cernitur or be,  
Quem non fortunae praegravet acre jugum?  
Spes, metus, ira, dolor, luctus, frustratio, culpa,  
Innumeris agitant pectora fessa modis.  
undique tot cingunt horrenda pericula vitam,  
ut locus effugij vix superesse queat.  
Haec inter quae laetitiae datur ergo facultas?  
Materiam potius quisque doloris habet.  
Praecipuè tamen his seges est infausta querendi,  
Non ficta Christum qui pietate colunt.  
Saevit in hos semper tenebrarum dira potestas.  
Corpora, fortunas, pectora fraud petens.  
Quae si fraud minus valeat, iam Martis aperti  
Praelia terribili mole cruenta ciet  
Armat in hos, quoscunque potest, requiete negata.  
Quid mihi laetitiae nomina vana refers?  
Num paradoxa iwant, quibus olim Stoica lusia  
Secta, Poetarum ceu furiosa cohors?  
Dij meliora: sumus veri sine fraud colentes,  
Nec sine re nobis nomen inane placet.  
Sunt tamen haec, fateor, crassae minus obuia blebi,  
Quae defixa gerit lumina semper humi.  
Nil nisi quod videant oculi, quod brachia tangant.  
Brutaque precipiant corpora, credit enim.  
Sed quibus in coelos mens est errecta, Deumque,  
In Christo summum qui posuere bonum:  
Hi nos vera loqui syncero pectore, norunt:  
Munere ●etitiae nam didicere frui.  
quip gravi munit nos experientia teste:  
Huic est praecipuè semper habenda fides.  
Quae nisi te doceat nostri decreta libelli,  
Haud mirer, moveant si mea verba parum.  
Sed faciat deus, ut pietatis amore subactus,  
Gaudia magnanimus non peritura geras.  
Sic quoduis leave fiet onus, dolor omnis abibit.  
Semper erit civis mens generosa poli.   

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¶ Of the Rejoice and gladness of the Godly, even in this life  
IN as much as man's frayletye lieth open continually to so great miseries, painful labours and calamities: and seeing that (as one sayeth) it is left for all men, to pass over so great evils or troubles in this mortal life, as there is none but woteth it well enough: surely we may justly marvel what it should mean, that the holy Apostle of GOD, blessed Saint Paul, in his first epistle written to the Thessalonians, biddeth us to rejoice always. For thus, among other matters, he saith: Be glad always, pray incessantly, give thanks in all things. And in deed, if a man call to remembrance that continual wresteling together that men have with the Flesh, the World, and the devil, if he look upon the heavy torments of conscience touching his dissolute life passed, and the anguishes, the cares, the fears of his mind: if he consider the most grievous feel of God's wrath, and the inward mournings for sin: if he think of the judgement day to come, of the Lords judgement seat, of the punishment of the godless in Hell (to let other things pass beside,) the same person may suppose that the Apostle doth in a manner but in vain exhort us always to rejoice and be glad. For what leisure can we have, to joy among so infinite eevils as do environ or compass us about, & among so many rough storms & heavy haps, as betide us. Nevertheless, if we remember that the Apostle giveth charge to the Godly alone in this place, and to them that cleave fast to him with full affiance, who in so great troubles of this mortal life, and in so manifold chances of worldly affairs and turmoils, have nothing at all but God in whom they can well & willingly repose themselves: then shall it appear, that he did admonish his Thessalonians of such things, both truly and also necessarily. Touching which point, I will briefly put forth, if it seem good, that shall come now to remembrance, and will entreat of the continual joy of the godly here in this life, in as few words as I can devil.  
First and foremost therefore, we must needs grant that Paul speaketh not of vulgar or common joy, and such as happily the Natural man, (as the Apostle doth term him) dreameth off. For this joy or gladness is not of sufficient worthiness for the Christian man. And if perhaps there be such, yet is it altogether common between them and the wicked: and is neither durable and continual, but transitory, and many times interrupted with infinite carks and cares, neither clear and sound, but most commonly impure & defiled. Besides this, the Apostle doth much less speak of that gladness which the Covetous worldling hath of his riches and hoarding up of money: the Ambitious man of honours: the Proud and haughty person of his Nobility: his power and sway, his wealth & puissance the Soldier of his pray and booty: the voluptuous man of his sweet delights and sensual pleasures: the Lecher of his lusts: the Usurer of his bonds or bills of debt: the Kiotour and one plunged in all kind of superfluity and excess in his delectations of all sorts, in his tables garnished and set forth with divers dishes, his gorgeous and very great furniture: the Surfettour in his gulling in of Wine: the Glutton and one borne to bellycheare, in gormandize: the Sluggard or lazy lubber in idleness and sleep: the Envious or spiteful repiner in an other man's misery: the Testy and wrathful person in revenge. These are joys indeed, I deny not: but they are the lewd joys of the mind, as a right excellent Poet saith: and they are not true but deceitful, not pure and clear, but mingled with unpleasantness among: not permanent, but such as last for 
† The time of our life compared to eternity is not a moment: quia infiniti & infiniti nulla est porportio.  a moment. For I will not meddle now to show that they are the cause of infinite mischiefs, and most an end always draw with them as their companions, anguishs of body and mind, disquietness, restless business, cares, heaviness, mournings, and do both exceedingly annoyed the body, and also without end prick the soul, & suffer it not to pause & take rest or comfort freely: so far they are from bringing about any manner of way, either to diminish heaviness that by chance cometh of other causes, or to rid them quite, and drive them away: or else to work, that men shall have no feel and pain at all of the evils that do betide them. Beside this also, the end of such joys is everlasting damnation. For unto this point belongeth the saying of our saviour in Luke the Evangelist: Woe be to you rich men, which have your comfort. Woe be unto you that are full because ye shall be hungry. Woe be to you that laugh now, because ye shall mourn & weep. And likewile, which that rich man in the Gospel, determining in his heart to live a dainty and happy life henceforth, & being minded now to take his case, to eat, drink and to be merry, doth hear at the word and will of God: Thou fool, this night shall they fetch thy soul from thee. To conclude, that example of the Glutton in Luke, clad in purple, doth make to this purpose, who using every day to feed gorgeously, is afterward, when he departeth the world, tormented in the flames of Hell fire. Therefore Paul doth not entreat of such joys as the wealthy, the mighty, the lofty & proud, and such other as live dainetily in this life, and are wanton, and do still, as a man would say, keep it holiday, as S. james speaketh it, have. Of what kind of joy than speaketh he? Even of that joy, no doubt, which of the same Paul is rehearsed up among the fruits of the spirit in the Epistle to the galatians: and such again as that is, whereunto the Apostle exhorteth the Philippians, when he biddeth them to rejoice in the Lord always: or such likewise as that is whereof David in the Psalmist hath so oftentimes made mention, as when he saith: Thou hast given joy in my heart. And, Let all men rejoice that put their hope in thee, let them triumph or rejoice exceedingly evermore, because thou dost defend them. Let all men be glad in thee, which love thy name, because thou blessest the just man, O Lord And likewise, I will be glad and rejoice exceedingly in thee, I will sing unto thy name, O thou most high. And: I do put my confidence and hope in thy mercy, my heart leapeth for joy in thy saving health: I will sing unto the Lord, who giveth good things unto me. And moreover: Rejoice in the Lord, & triumph ye just, and glory all ye that be right of heart. And again: Triumph ye just in the Lord, praise becometh the right. And furthermore: Rejoice ye just in the Lord, and confess to the memory of his holiness. What manner of rejoice this is, in the Lord, it is a very hard matter to declare, and a thing that will busy a man to do it. Howbeit through the help of God we will prove what we can say therein.  
Therefore whosoever being regenerate or borne a new in Christ, doth put the whole hope and affiance of attaining salvation in the promised mercy of God, only for Christ the mediator, and already is fully and wholly persuaded, that God the father is merciful and pacified with him, his sins being remitted and forgiven for Christ, and with a certain and sure hope of immortality after this life and of everlasting bliss, doth walk on in his vocation to the end honestly, holily and godlily, the self-same man undoubtedly resting upon this same fatherly good will and and love of God toward him for Christ, doth 
who it is that always rejoiceth in the Lord.  always rejoice in the Lord, neither can there any thing of so great importance at any time happen among, that can vex that man, and 'cause him to take thought. So exceeding great is that spiritual joy or gladness of the godly person in the Lord, whether it be in prosperity, or whether it be in adversity. For whatsoever it be that hath happened, he in all things perceiveth and acknowledgeth the fatherly mind of God toward him, and no less is glad in the Lord in times of heaviness, than in prosperous times. For he knoweth well enough, that what evil so ever there be, the same is sent from God, and that without God's providence there happeneth nothing at all. Therefore will he have his own will to agree and be conformable unto the will of God: and he refuseth not to bear patiently & suffer whatsoever it pleaseth God he shall: and he taketh in very good part what so ever hath happened. He knoweth that all things do turn unto good, to such as be Godly and fear the Lord. He knoweth that those are reproved, corrected, and chastised, whom the Lord loveth. He knoweth that every son is scourged of the Lord whom he receiveth. He knoweth that he is touched with such vexations, to the end he should repent & amend, that he should make his invocation & prayer unto God the more fervently, that he should despise worldly things utterly, and travail to the heavenly things with the greater desires and sighs. He knoweth that the Godly are tried with adversity, as gold is with the fire: and that the same is given of God, as it were for a matter to keep his obedience in exercise. He knoweth that the affliction that endureth but a moment, and is but light, doth work in us a glory that is everlasting, and more heavy than all poise or weight, as the Apostle saith: & that the troubles of this present world are not worthy to be compared with that glory that shall be revealed toward us. Therefore he rejoiceth, even in the midst of his calamities and afflictions, he acknowledgeth the goodness of God, being merry and cheerful, he giveth the Lord thanks for all things. Even thus forsooth Paul, the blessed Apostle of God rejoiceth always in the Lord in so many vexations, travails, adversities, so many miseries, so huge evils, as he patiently beareth for the Gospel's sake. Even unto this time (saith he) we are both a hungry & a thirst, and are naked, and are beaten or buffeted with fists, and do go up and down without any certain dwelling place, & do labour working with our own hands: being reviled, yet we bless: being evil spoken of, yet we pray: we are become as one would say, the excrements of the world, being the refuse of all things, even unto this day. The same Paul saith: Now I rejoice over my afflictions for you, and I supply that which was wanting of Christ's afflictions in mine own flesh.  
The Apostle also in another place doth declare this same joy of his: Blessed (saith he) be God and the Father of our Lord jesus Christ, who is the father of mercies, and God of all comfort, comforting us in all our affliction, to the intent that we may comfort them that are in any kind of affliction, through the comfort wherewith God doth comfort us etc. To this purpose maketh that place: As it were sorrowing & yet always rejoicing: as it were poor, and yet making many rich: as having nothing, and yet possessing all things: And again, I was filled with comfort, I am full and abound exceedingly with joy in all our affliction. The same Paul writing to the Thessalonians, saith: You also have become followers of us, and of the Lord, receiving the word with much affliction, with joy of the holy ghost, in so much as ye have been an example to all the believers in Macedonia & Achaia. Seest thou here how with the affliction of the Thessalonians, he knitteth the spiritual gladness of the same. And to this belongeth that which is in the Epistle to the hebrews: whereas it doth testify that the believers at Jerusalem did hear tell of the spoil of their goods with joy or gladness, And now how great cheerfulness, how great gladness, how great boasting in the Lord do we take at Paul's words: whilst he reckoneth up his travails, stripes, prisonments, stonings, shipwreck, watchings, hunger, thirst, cold, nakedness, finally infinite perils, often deaths. And whiles at the end he addeth. Wherefore I please myself (saith he) in infirmities, in reproachful words, in necessities, in persecutions, in anxieties for Christ. For when I am weak, then am I strong. Likewise our Saviour Christ himself also biddeth them to rejoice and exceedingly to be glad, whosoever for the Gospel's sake, and for the confessing of his name are afflicted. And why so, I pray you. Because (saith he) your reward is plenteous in heaven. Hereupon also Apostles being beaten the (as it is in s. Luke in the Acts) what do they. They went (quoth he) rejoicing from the sight of the counsel, for that they were accounted worthy to suffer Contumely for the name of jesu. Hence cometh that exceeding great triumph of the Martyrs in their extreme passions and torments, which was not a token of any desperate fierceness in the mind, or lack of feel in the body, but of the virtue and power of Christ dwelling within them, as Paul speaketh it. Howbeit, some man will say, it is a sweet thing, and full of comfort to suffer for Christ his sake, so that a man may well have cause to rejoice at such a time. But what? Is it possible for any man to rejoice in these calamities and miseries, which do happen to us for some other cause? To answer the matter briefly and in few words: The very true christian man in the common & usual troubles of this life, in sorrow, sickness, weakness of the body, in banishment, need, poverty, mourning, loss of children, loss of dignity, in the perils & travails of all sorts, men's wrongs, infortunate success in counsales, losses and detriments of things, if we will judge thereof aright, doth alway rejoice in the Lord, and that sincerely without doubt, and even from the very bottom of his heart. For when he knoweth for certainty by the doctrine of the Gospel, that God is favourable & well pleased with him for Christ's sake, when he knoweth that his sins be forgiven him through Christ, when he knoweth that he is reconciled unto God, adopted or chosen to be the son of God, and that the inheritance of life everlasting is promised him: with this same only thing he is in such wise delighted, and hereof taketh so much most true pleasantness, so much joy and gladness, that whatsoever calamity doth hap in this life, it is quickly overwhelmed with the exceeding greatness of this same joy, and doth scarcely seem to be any thing at all, in so much that if the world being dissolved, might fall upon him, as a certain Poet writeth, yet should the weight of it slay him being no whit afeard thereof. For so far it is from the Christian or godly man to fear, to quake or tremble, and abhor even death itself, or not to rejoice thereat as often as it comes to remembrance, that rather he wisheth for it with all his heart: which only he is persuaded not to be the end of life, but the beginning of everlasting bliss, not continual destruction, but a short passage out of this world unto the father. Therefore he desireth both to be dissolved with the Apostle, and with Simeon to be dismissed in peace. So exceeding great is the joy in the heart of the godly man, through the knowledge of God, and of his son jesus Christ. Hath he by some mishap lost his goods or children? He crieth with job: The Lord hath given, and the Lord hath taken away: blessed be the name of the Lord. Is he kept under with poverty and need? He answereth himself out of the Apostle: Having food and wherewith to be covered, let us content ourselves with the same. Is he taunted or taken up without his desert? He remembreth Christ, who being railed at, did not reply evil for evil again, as saint Peter sayeth. Doth he receive some grievous & notorious injury? He remembreth that saying of Paul to the romans. Not revenging your own quarrels, beloved. And again: Leave revenge unto me, and I will requited, saith the Lord. Is he afflicted with intolerable torments of some disease or sickness, or with some other evils? He crieth with David: Thou art just, O Lord, and thy judgement is right. Is he forsaken of his acquaintance or friends? He calleth to remembrance that saying out of the Psalms. My father and my mother have forsaken me: but yet the Lord hath received me. Briefly in all troubles, miseries and calamities, the godly man hath very great comforts set before him in the free goodness, mercy and clemency of God, and from hence always hath unspeakable joy, doth ask in prayer, look for the mitigation or assuaging of them, or if it shall so please God, full deliverance from those evils wherewith he is laden and kept down. He knoweth that God both hath commanded himself to be prayed unto in the time of trouble and calamity, and that he hath promised his aid and help, and that also he looketh for a thankful heart of such as are delivered. Trusting unto these things, he crieth with Abacuch: O Lord in thy wrath remember thy mercy. And with Hieremye: Correct us, O Lord, but in thy judgement, & not in thy fury. And thus in very good hope of the goodness of God, he rejoiceth wonderfully, and doth not only betake himself unto God's mercy, but also yieldeth himself unto God's will, as one ready both to do, & also to suffer whatsoever God will have him.  
But as the trust of God's mercy for Christ's sake cannot stand or join together with a naughty and corrupt conscience: so cannot that joy neither, whereof the Apostle speaketh, be at any time remaining in a mind guilty of fault or sin. Therefore wheresoever there is a bend determination or purpose to commit sin, there is there no manner of joy at all in the Lord. And truly is that said of Plautus the Comical Poet: There is (sayeth he) nothing more wretched and miserable, than is an evil conscience. Hereby it is plain, that the Apostles admonition or warning, evermore to rejoice in the Lord, doth belong only to the godly sort, which with fear and trembling do travail to their salvation. For these men, because they put all their trust in God's mercy, & are fully persuaded that God is favourable and pleased with them for Christ's sake, and that not only their sins are forgiven and remitted them of thee: heavenly father, but that they also are received into the favour and friendship of God, and that more is, into kindred and consanguinity, & are made the sons of God by adoption, the heirs, I say of God, and the brethren and fellow heirs with Christ: because the godly, I say, do steadfastly believe, they do always rejoice in the Lord, even in the midst of their troubles and calamities, what ever they be that chance, either common or private, specially seeing they are not ignorant, that God hath a care over them, as Saint Peter doth witness. This rejoice in the Lord seemeth to be the chiefest portion of felicity and happiness in this life, & the very chief or principal goodness which the godly sort alone do 
Summum bonum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quietness, security. heart's ease.  enjoy and take fruition of. The heathen Philosophers dreamt upon an Euthumie or happiness of mind: but touching this joy of the godly minds, they were not able so much as to suspect or think of any such thing. For of what sort that is, the only Christians, being taught by God's word, do know: and those especially which are ordained (as Luke saith) to everlasting life, & whose names are written in the book of life of the Lamb, which was slain from the beginning of the world, as it is said in the apocalypse. For while these do always rejoice in the Lord, they have even in this mortal life also a certain taste, feeling & smack of the blessed state that shall be in the life to come, whereby it happeneth, that they being ravished as it were beside themselves, do seem in a manner to the world through evermuch joy, to be peevish or melancholic: to weet, while they be mute at the reproachful checks and taunts of other men, do pray for them that curse them, do 
Here is not meant such fond patience as. S. France's used.  love and bear good will to their enemies, whiles they do good to them that hate them, pray for them that hurt and persecute them: to such as strike one side, offer the other: whiles to one taking away the cloak they leave him their coat also: and give to every one that asketh: and lend to one another, hoping for no commodity thereby: whiles many times they refrain from wine, do fast, sigh, are sorry, weep, continued all night in prayer, by lying on the ground, by watch, by study and by other means do tame their flesh, and do keep their body occupied after, a servile sort, as the Apostle sayeth: and who can well rehearse or reckon up all the other tokens of a certain foolishness, as it were, or brain sickness in them? For the world can not judge otherwise of such men, but that they altogether are beside themselves, and out of their right wits that thus demean themselves. And surely it cannot be denied, but that such men they are most commonly, that do alway rejoice in the Lord. The same do neither desire riches, nor seek for honours and promotions, nor follow pleasures. They neglect their own commodities, they procure the commodities of other men: being in manner less careful for themselves, than for others. They embrace modesty for stoutness: baseness or ignobility for glory: austerity of life for dainties. They despise those things that the world setteth great store by: and set great store by that which it despiseth, & maketh no account off. They in manner give all that ever they have to the poor, & that which is given to the poor, they think it given to Christ himself. Such are they therefore, that rejoice always in the Lord. And in deed, by the judgement of the world, as I have said, they seem almost foolish, whiles they so do: but if thou behold the judgement of God himself in his word, thou shalt find that they alone are the wisest of all other men. The thoughts of such men are always, not on earthly but heavenly things: not upon temporal things, but on things everlasting: not upon humane affairs, but about God's hests and commandments. For out of these doth arise that continual joy in the Lord. Therefore while other men are tormented with the cares of this life, they do sweetly solace themselves with most pleasant thoughts, and think themselves present among the companies of angels, far otherwise than the world thinketh of them. Their cogitations are always busied in the mystery of man's redemption, in that Lamb which was slain from the beginning of the world, in the forgiveness of sins revealed and promised by almighty God for the deliverer to come: in that seed of the woman dreading down the head of the serpent, in the séed of Abraham, which is Christ, as the apostle saith: in that Prophet, of whom Moses maketh mention in Deuteron. briefly, in our Lord & Saviour jesus Christ: promised unto the fathers, & already given unto us: that is, in him only to whom all the Prophets do bear witness, that who so ever doth put trust of his salvation in him shall obtain forgiveness of sins by his name: who came into the world to save sinners, to seek out & save that which was lost, to give his life for the redemption of many: who was sent to bring the glad & wished message or Gospel unto the poor & afflicted: to heal the contrite of heart, to preach deliverance to the captive, to comfort them that mourn, to deliver the oppressed: who, in fine, is our advocate with the father, our interpreter and pacifier between God and men, the throne of grace, the high bishop & the greatest priest to make intercession continually for us: the propitiation for the sins of the world: our hope, life, righteousness, sanctification and redemption. The consideration of these things abandoneth heaviness out of the minds of the Godly, and maketh them to rejoice at all times more than one would believe. And now how great gladness do they at large enjoy, whiles they set before their eyes the holy catholic, apostolic, right believing, true Christian Church or congreation? whiles they remember that communion or fellowship of saints, which being even from the very beginning of the world after the promise given touching the Messiah or Saviour to come, doth continued on still even to this day: spread first abroad in the fathers and Prophets, afterwards in the Apostles and Martyrs, then by and divers degrees & orders of Christians, professing all one faith, displayed throughout the whole world? Whiles they way and consider that Christ the son of God, our Lord and Redeemer, doth rule this same spouse or congregation of his with his word and Gospel, doth help it with the holy Ghost, & defend and maintain it continually against the Devil? whiles they pleasantly and sweetly remember, that they are adjoined unto this fellowship of the Godly & true Christian congregation by faith, will, meaning, invocation, prayer, and by confession: which hath the son of God for head & principal, Angels for defenders, the holy Ghost for a sanctifier, the godly and chosen of all ages for companions? I say, whiles they remember that they are the members of the people of God and mystical body, whose chief captain is Christ? While they occupy their heads about thinking upon that most blessed familiarity in time to come, with all the Saints in the kingdom of Heaven, unto the which they travail and labour tooth and nail with exceeding great desire? Therefore how great joy thinkest thou that they have large fruition of, whiles they are fixed upon these and such other cogitations? And surely it behoved Christians always to occupy their minds about such things, and being as it were astonished with the consideration of them, to braced out into the praises of God into Psalms and Hymns, into spiritual songs, singing and making melody in their hearts unto the Lord, giving thanks always for all things unto God the father, in the name of our Lord jesus Christ, as the Apostle teacheth. And because the Godly do this continually, what wonder is it if they alway rejoice in the Lord? And what then is there that can ever make heavy and sad, can trouble, or faare one that in such wise rejoiceth? Is it the breach of the law? But the Apostle doth comfort us: Christ (saith he) hath he redeemed us from the curse of the law, becoming himself a curse for us. Is it sin? But S. john doth comfort us: If any man have sinned, we have an Advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins. Is it death? The Godly wot full well that it is the gate of life everlasting, & a certain passage out to this world unto the Father. Is it the wrath and the judgement of God? But we are reconciled unto God through Christ, as Paul saith. Is it Satan? Christ hath conquered him already, and hath triumphed over him being conquered, as saith the same Paul? Is it hell fire, and the tormentoes of hell? Nay, Christ when he had overcome hell, did open a way unto Heaven to the Godly. And in the Prophet Osea the Lord saith: I will be thy death, O death, I will be thy destruction, O hell. Likewise David also in his Psalms doth testify, that Christ did lead Captivity captive, when he ascended into heaven: that is as much to say, did as a man would say, lead the enemies of mankind prisoners in his show of Triumph: the devil, I mean, sin, death, hell. Briefly in all terrors and temptations of Satan, in all heaviness, in the most sorrowful cogitations many times of death, of the last judgement, of the judgement seat of the Lord, among the other comforts of the holy Ghost, the godly do chiefly stay themselves with the words of the Apostles creed: I believe (say they) the Communion or fellowship of Saints, the remission of sins, the resurrection of this flesh, and the life everlasting. They leaning upon this faith, chase all fear and heaviness from them, if that the devil do minister any, do rejoice always in the Lord. Howbeit, some man will here object, that considering they are men, it can not be otherwise chosen but that they should be troubled with passions, mourn and be sorrowful oftentimes. For they can not lay the nature of mankind from them, & renounce as it were the feel of flesh and blood, which all men have in them. I grant that the godly are distressed with heaviness many a time and often, and that their minds, are sometimes troubled and mazed? and that it can not be otherwise in these tumults of worldly affairs: Howbeit, the same do forthwith come to themselves again, and disquietness of mind being settled or appeased, they so fashion themselves in God's regard and provident care toward them, that with joy they take all things very quietly and rejoice in their afflictions, & reposing themselves in thapproved love of God toward them, do conceive such gladness and pleasure in their minds thereof, that the same sorrow of theirs is soon overwhelmed withal, if happily these outward things (as commonly it comes to pass) have caused any in them. For like as a very little sparkle falling into a great river, is forthwith quenched and come to nothing: even so, whatsoever evil there is, falling into the huge and unmeasurable sea, as it were, of joys, with which the Godly do flow and are always replenished, all that is by and by quenched, and vanisheth to nought. For there is never any place left open for heaviness there, where Christ the fountain of true gladness is. To make short, howsoever the world goeth with them, the godly do always either simply and without stop rejoice in the Lord, or else do take things to heart, but for a time, for other men's sakes, or in fine: if they conceive any sorrow in their mind, for God and his glory, which it grieveth them to see defaced, yet they forth with feel all that same to be exchanged for incredible gladness, and to be taken away clean with spiritual comfort. And hereunto maketh that saying of Paul to the Corinthians: I wrote to you (quoth he) this same thing, lest if I had come unto you, I should take sorrow by those things, of which it behoved me to take pleasure, having this trust toward you all, that my joy is all your joys. For I have written unto you out of much affliction and anguish of heart, by many tears, not that you should be cast into heaviness, but that ye might know the love which I have somewhat abundantly toward you. And again: When we were come into Macedonia, our flesh had no relief, but we were afflicted in all things. Outwardly we had fights or contentions, inwardly terrors. Howbeit the God that comforteth the humble, hath comforted us by the coming of Titus. etc. The same Paul writeth also to the Philippians, touching his sorrow: And surely he was weak (saith he) so that he was at death's door: But God took pity upon him, and not on him only, but also on me, lest I should have one sorrow upon an other. Therefore have I sent him the more diligently, that when ye saw him, ye might again rejoice, & I might be the more void of sorrow. And to the Thessalonians likewise: Therefore have we received comfort, brethren, by you, in each of our afflictions & necessities, thorough your faith, by cause we do now live, if you stand in the Lord. For what thanksgiving can we repair unto God for you, in all our joy which we rejoice for you, in the sight of our God, praying both day and night incessantly, that we may see your face, & may supply those things which are lacking unto your faith. Here hast thou now, how the godly are wont both to be sorry oftentimes and yet for all that, to rejoice in the Lord. Such is that saying of Paul also unto the Romans: I say the truth in Christ, I lie not, mine own conscience bearing me witness withal, by the holy ghost, that I have exceeding great sorrow, and continual torment in mine heart. For I myself would wish to become an excommunicated or cursed thing from Christ for my brethren, my kinsfolk, as pertaining to the flesh. This in deed is the sorrow of love toward our neighbour or brother: and may stand very well together with the rejoice of faith toward God, so that he which thus mourneth, doth nevertheless always rejoice in the Lord, even touching the civil or outward form and conversation of life also. For the godly, by the Apostles saying, do live always without cark and care, & rest still content with their state or calling: take in good worth things present, do not greatly torment themselves with the lack of things to come, do rejoice and cheer up their own soul in their own travail, as sayeth the Preacher: do take their meat with thanksgiving, do use or occupy such commodities as they have at hand, for their necessity, and that reverently as the gifts of God: being joyful, do lead an honest and quiet life, never careful for the morrow with thought and pensiveness, because Christ teacheth that every days affliction is sufficient for itself: do not wilfully work their own sorrow or harm, or procure themselves vexations and troubles: do not reject and refuse such goods as God hath given them: do not creep into some solitary corner, to live the more at their ease and quiet. Nevertheless, the same do take the troubles that God hath sent them, patiently, and are nothing aggrieved with the loss of their goods, and do always give thanks unto God for all weal and woe, whatsoever shall hap. To be short, they depend wholly upon God, they have all their dainties, and all that they count good, settled in God only, they every where look upon the mind or will of God alone, they frame & apply themselves altogether to god's pleasure and commandment, do joyfully rest in the love and good will of God toward them with all their heart, enjoy things present, gape not greedily after things to come. Thus do they alway rejoice in the Lord. To this belong those sayings out of Salomons book, entitled, the Preacher, I know (quoth he) that there is nothing better for every man than to be glad and to delight his own life, and to eat and to drink, and to be made merry or frolic with his own labour. This is God's gift. Solomon doth not here, like some Epicure, exhort and encourage to excess, gluttony, surfeit, nor to a voluptuous and Sybariticall life, as they call it: but to use and enjoy Gods present benefits and good 
Sybaritae, people of a city called Sybaris, in all kind of sensual deliciousness passing all other: and thereof cometh a pro verb, Sybaritica mensa, applied to feasts and banquets, exceeding in delicate fear.  gifts with cheerfulness and thanksgiving, who abundantly giveth all things to enjoy, as the Apostle saith, and filleth every living thing with his blessing, as the Psalmist David saith. The same Solomon thus teacheth: When God hath given wealth and riches unto a man, saith he, this is the gift to God, that he may eat and drink of them for his portion, and may have delight in his own labour. For such a man is not carefully mindful of the days of his life, because God doth fill his heart with gladness. Yea many times elsewhere also the same Solomon biddeth us to let unprofitable cares and vain thought of mind go, & to be of good cheer, to be quiet and patient, in what case so ever we stand. Her unto maketh that saying of the same Solomon, wherein he exhorteth like as he did before, the faithful and the lovers of God: Go, saith he, and eat thy bread in gladness, and drink thy wine with a cheerful heart, because thy works do now please God Let thy garments be white at all times, and anoint thy head with oil. etc. In so many troubles and infinite cares and miseries of this life, Solomon will yet have the godly to be of good cheer and courage, and not to be careful and take thought: to rejoice always in the Lord, not to fret and vex themselves. That thing can come to no man but through the blessing of God, like as he also doth many times testify, as when he saith: God giveth wisdom and knowledge and gladness to the man that pleaseth him. But to the sinner he giveth carefulness, that he may increase & gather together, and so it may be given to him that pleaseth God. But if perhaps aught fall out, as the fashion of worldly affairs is, that galleth him, and staineth his gladness with some grief of mind, by & by the godly and faithful Christians do resort or fly unto their heavenly father, and having, as it were, familiar communication with him do lay open their cares & troubles before him, and whatsoever it be that grieveth them, do earnestly desire aid, help, comfort, with most earnest invocation and prayer, & with humble meekness call for mercy: & in fine, whatsoever adversities they suffer, do bewail the same, as it were, in the bosom of their most excellent and most tender loving father▪ they crave for to have the same either lestened and assuaged, or else clean taken away, and that with a most sure faith and affiance, and yet in such sort, that they wholly do resign themselves unto God's will, and commit themselves unto his goodness: as men ready to bear patiently whatsoever God will have them. And if in the mean time they shall feel their affiance or trust toward God to quail or be overthrown of the devil, if they shall perceive any scruple of conscience to arise within them, if in any point they shall through mischance and unadvisedness, by the means of man's infirmity, serve and forget themselves, then do they repair to their Curate or Minister: & whatsoever is a grief or trouble unto them, do there open and disclose it without shamefastness or fear, and do hear with gladness the sentence of the Gospel pronounced unto them by the Minister of the Church, and do lay it up deeply in their hearts and minds, as if it were pronounced by Christ himself, who is in deed our high Bishop and Priest, yea, and do rest thereupon with full intent and meaning most heartily, and most willingly. Besides they do many times also resort to the Lords Table, to the end that their faith may be the more kindled, & strengthened, touching the merciful love and heavenly favour of God toward them, and that the same joy in the Lord may be by this means repaired again, as it were, which our ghostly enemy the devil did go about to quench or darken. hereunto may be added a continual and diligent reading of holy Scripture: Wherein the Children of God with unspeakable pleasure do hard by hear God talking with them familiarly, comforting the heavy hearted, raising up the afflicted, strengthening the weak and doubtful, calling men from despair. join to this, Sermons and godly Exhortations, which the Preachers of the word of Salvation do make: wherewith also the minds, of the godly are marvelously refreshed, & that Rejoice of the Lord, here treated of, is so oftentimes renewed. For God here doth work joy and gladness to the hearers in deed, and the bones that are brought low, do triumphantly rejoice, as the Prophet saith. Of like effect are the private communications of the godly one with an other also, touching God, and Christ the Saviour: whiles that, according to Paul's doctrine, they teach & admonish one another with Psalms, Hymns, and Spiritual songs, with joy singing in their hearts unto the Lord: whiles, I say, the word of Christ is among them plentifully, with all wisdom, as Paul sayeth to the colossians. Besides this, the very times and holy days do often renew the Rejoice of the Godly, & that more is, do rather augment it, & make it greater than it was. For they stir us up unto the remembrance of God's wonderful acts & miracles wrought for the salvation of mankind, and by that occasion do fill the hearts of the godly with spiritual joys in the Lord. Such are our Easter Holidays, which are kept to continue the remembrance of Christ's Resurrection: of Pentecost or Whitsontyde, to call the sending down of the holy ghost upon the Apostles: to mind the feastful days of Christ's birth, when the word being made flesh, is celebrated. Likewise the feast of the Circumcision, of the epiphany, of the Purification, Palms, Annunciation, Visitation, Ascension, & such other like. At which times that spiritual joy in the Lord, which the Godly have, is marvelously much increased with a certain heap, as a man would say: I mean, in the remembering and recounting of things done by almighty God, as I said afore. Hereof cometh that saying in the Psalms, touching Christ's Resurrection: This is the day which the Lord hath made, Let us triumph and be glad therein. And in the Apostle also: Christ our passover was offered up for us. Hereof is that saying in the Gospel read in the Church for Christmas day: Behold, I declare unto you exceeding great joy which shall be unto all the people, that a Saviour this day is borne unto you, which is Christ the Lord. And also that in Esay: A child is borne unto us, and a son is given unto us. These and such other like sayings, which are sung in the congregation upon feastful and solemn days, how exceedingly think you, do they rejoice and cheer up the hearts of the faithful Christians? This, even this, I abide by, is to rejoice in the Lord, and not (as others at such times are wont to do) to make feasts and banquets, one with an other, and seek after pleasures and belly cheer: but to spend the holy days in godly and devout meditations, and to give thanks to God for his benefits, to sing Psalms and Hymns unto almighty God. What? doth not that frequent or populous resort and assembly of the congregation & Christian men in the Church, at all seasons, to hear the word of God, to make invocation and prayer, to give thanks, 'cause a large increase of gladness in the godly? What is he that can say nay to it? Therefore the faithful do most willingly come forth to be present with other at that most holy and always to God most pleasant and acceptable sacrifice of praise, invocation, worship, giving of thanks, Hymns, prayers: which at the coming together of the whole congregation is used ordinarily to be made, with very great ceremony or reverence. And it is not the lest joy of all, that they here tell how any of their brethren have happily and in assured and strong faith toward God departed out of this transitory life. Whereupon they being also glad, do yield thanks to the goodness of God, and pray that they may have the like departure, and do follow the corpse with a good wil And in thus doing, they are not only brought in mind of their own mortality, but also their most sweet and pleasant desire touching the heavenly dwelling, is renewed, and the memory to live there in the fellowship of Angels, and to enjoy that most blessed familiarity in time to come, with all the Saints, in the life eternal, is with singular pleasure stirred up. Likewise at the baptism of an Infant newly borne, the joy of the Godly is also amplified and made more than it was, whiles they think and consider, not only of the number of Christians hereby increased, but also of the goodness, wisdom, and wonderful determination & purpose of Almighty God, regenerating or renewing us by water & the Holy Ghost. They are therefore with marvelous much gladness and cheerfulness of mind present at this ceremony, ordained by Christ: yea, even of their own forwardness and accord much more than when they being desired, are used as witnesses at the child's Baptism. They are, I say again, present at it, most heartily to commit the child unto God's tuition, and to join with others there present in prayer, and to hear the most holy words of the Minister that baptizeth, and to take inwardly a close and hid pleasure touching the Kite and fashion of the heavenly mystery, and of the water of Regeneration, and to triumph over the devil, as ye would say, and to rejoice on the child's behalf, being made partaker of all the sacraments, and to tender due thanks unto GOD, and to allure other men by their good example unto like duty.  
That which I now intend to speak, may perhaps, seem to most men absurd and without reason: and yet will I speak it for all that, seeing it is as true as the Gospel. The Godly are glad more than a man will believe, as often as they have any occasion given to do alms, and the deeds of mercy and pity. For they are fully resolved, and out of doubt, that whatsoever bounty and humanity is bestowed upon their needy neighbour, the same is bestowed upon Christ himself. Therefore when they see a poor man and beggar to resort unto them for succour, they think that they see even Christ in his own person: and they reckon themselves happy whom Christ vouchsafeth to that honour, to crave alms of them. That saying in the Gospel is always before their eyes: In as much as ye have done it to one of these my poor wretched brethren, ye have done it unto me. Yea & farther, they think that they are many times tempted or proved, and they think that it may be Christ himself, coming unto them in the likeness of a beggar. And they wonder at those men's lack of faith, which, if Christ were here corporally among us, as once he was, say, they would deny him nothing, though it were a great matter, and yet with a deaf ear do pass by, refuse, and despise Christ walking here and there about like a poor beggar, and craving his alms. They therefore, as I have said, are not a little glad when they do an alms deed, & show liberality to their neighbours. For believing the words of the Gospel, they behold and look upon Christ in their neighbour, which will have all that laid out for him, that in his name is bestowed upon wretched men, and such as be altogether succourless. Therefore they feed Christ being a hungry, in their neighbour, they give him drink being a thirst, they receive him into their house being a stranger they cloth him being naked, they visit him being weak, they comfort him being captive or prisoner: and if they be able, they ransom him also.  
But among all these things, of what so●●, and how exceeding great do we think that joy of the Godly to be, as often as (and in a manner they daily do it, and without ceasing) they talk alone with their heavenly Father, & open their desires unto him, with so great delight and pleasure many times, that being as it were ravished beside themselves they pray the whole day together, without having any mind of their meat, yea, and continued all night in prayer also. And surely, if the godly do ever of any thing receive a certain smack or taste in this same life of the blessed life to come, they chiefly receive the same by this their talking together and communing with almighty God, that I speak of: whereby it cometh that they are never without cause tired with praying. And yet in such talk they are not only busied and occupied for themselves, or for things properly pertaining to their own behoof, but even for the whole catholic Church, for the christian common wealth, for the spreading abroad of the Gospel, and for the sanctifying of the name of god also. In this exercise they do both crave all good things, aswell for the soul as for the body, at God's hands: as are peace, quietness, tranquillity, concord of Princes, plenty of things necessary to life, and such other like: and also make prayer to be free from calamities both public and private, from war, famine, & pestilence: and beside, give thanks to the goodness of God for the benefits received at his hand. Now such talking together with God is so sweet and pleasant unto them, that in manner having forgotten themselves, and neglecting the care of their bodies, they do constantly persevere & continued in prayer, as men raised upward with a certain godly zeal and affection, and neither take their natural rest, nor long for meat: but after a sort think themselves already among the blessed company of Angels, as if they were become now immortal, and not here conversant in the world among men. O happy creatures, who thus being delighted, do at large enjoy in their minds continual gladness, unspeakable pleasure, and the endless rejoice of God's holy spirit. The world cannot so much as imagine what manner of things these should be, nor behold them (as they say) but in a dream: the children of God do only know them.  
We have, I think sufficiently declared and opened, that which we took in hand, that the faithful and true lovers of God do alway rejoice in the Lord, howseever the world go: to weet, aswell in sadness as in gladness. We will yet say thus much more. The right and true Christians do take incredible delectation especially among other men, at his wonderful ornature and beauty of the world, at the variety, grace and order of heavenly bodies, at the most pleasant sight of the Sun, at the stars shining by night, at the amiableness of the earth, and the most fair, and as it were, sprinking countenance of natural things: I mean so often as they do see, as the Poet saith:  

The sky to shine, the trees to bud,  
The cheering vines to spring  
With branches, & the boughs to bend  
With full Grapes that they bring.  
The standing corns to yield their fruits  
Each thing to flourish out.  
The Welles to bubble, and with grass  
The meadows clad throughout.   
How rejoice they, even from the very bottom of their hearts as often as they do remember God's goodness, which would have all the other Creatures to serve for man's necessities: Woods, Groves, Hills, large Meadows and Pastures, Fields, Gardens of pleasure, fountains & springs of water, brooks or fords, rivers, and whatsoever things else are ministered out of these, for the use, delight & food of men, woods, trees, herbs, flowers or blossoms, berries, Pulse, all kind of corn or grain, all sorts of things that have life, wild beasts for hunting, fowls for hawking or fouling, fishes for angling, wéeles, and for nets, to let pass the store, plenty and variety of other things beside, almost without number. join unto these also the hid riches in the bowels of the earth, the secret veins of gold & silver, the metals of brass, iron and lead, precious stones and pearls of price, wonderful to behold, fortheir greatness, for their beauty, and for a certain secret virtue and operation hid in them. They know well that all these things are given them of their most loving father, not only for necessity, but also for honest delectation & pleasure. This now doth delight wonderfully, & maketh the godly to rejoice more than a man can believe: As often as they see the corn in the fields, the fruits upon the trees, the grapes on the vine, the herbs and sweet smelling flowers, as the Violet, the Rose and the Lily in the gardens, so many times do they take the fruition & use of the same things with a singular pleasure: & besides yield unto the goodness of their most gracious & tender loving father exceeding great thanks, extol & praise his goodness, have his wisdom in due admiration, & in fine, do testify the joy of their mind, & their thankful will toward god, by singing of Hymns or praises. And how do the same persons rejoice, as often as they by occasion see their cattle come from the pasturs, their Goats, Ewes, Cows, drawing home apace with strutting udders: as often as they see the labours and travails of the little Bees, in which God hath left so great miracles of his wisdom? in fine, as often as they see their poultry bringing up their little Chickens with so great chariness, defending them from the Kite and other Vermin, & huckling them under their wings? why, will some man say, that thing doth also delight the wicked & Godless men. I grant in deed that the wicked do take some kind of pleasure by the same: but yet not in the Lord For they do not acknowledge God's goodness toward us, that is the giver of all those things, nor tender thanks to God's bountifulness, nor offer up the sacrifice of praise, nor triumphing with spiritual joy, do sing & make melody in their hearts to the Lord, like as the Godly are used to do: who are persuaded that all these aforesaid things do serve for man's uses, that these things are the gifts of God, who evermore hath a care over us & for us a providence after a fatherly sort, according to that saying in the Book of the Psalms: Thou hast put all things under his feet, all sheep and oxen, & beside the beasts of the field, the fowls of the air, and the fishes of the sea. For that power & right which we lost in our first father Adam, the same have we recovered again by Christ: so that we have rule & dominion over the creatures, & all things be in subjection unto us, flocks or herds of small cattle, droves of Neat and other great beasts, wild beasts and all fowls that fly in the air, all fish and living things swimming in the sea. The Godly do therefore know that all these things do serve their turns and occupyings, as unto whom the father hath given all things together with his son Christ jesus. Wherefore they are not troubled in their minds, as men casting how to live, what to eat, and what to drink, when they see so great care of their heavenly father for them. Neither do they make scruple to use those meats freely which God hath created, for the faithful to take with thanksgiving, and for them that know aright, that whatsoever god hath made, the same is good, and in no wise to be rejected, if it be taken with giving of thanks, as Paul saith to Tymothe. Besides this, that gladness or Rejoice of the godly (to come again to our purpose) is wholly clear & sincere & in every respect sound, true and unfeigned. But the pleasure of the Godless by such things, if they do take any, is not pure and perfit or substantial: but marvelously polluted or defiled: because infinite scruples do remain in their consciences, that vex and trouble them, and continually prick and sting them. Those rejoice even from the very bottom of their hearts, & take incredible fruit of most true delight. But these do cast of a vain trifling delight, I know not what myself, & dreamingly imagine a gladness with the superficial part of their hearts only, after a sleight manner, and as it were with a dulled feeling. Howbeit I wade further in the matter than I had thought to do at the first: and therefore now at the length let us make an end. It is faith, therefore, Faith, I say, in Christ, whereby we are fully and wholly persuaded, that God the father moved with love incredible toward men, hath preferred our salvation before the dear love of his only son, & for all our sakes hath delivered him into the hands of the enemy, that through him we might recover that which we had lost in the first parent of mankind, Adam, I mean, innocency, righteousness, holiness: & might be delivered from sin, death, the devil, and everlasting damnation, and being adopted to the sons of God, might be made heirs of the immortal good things & of the kingdom of heaven. This same faith in Christ, doth both lift up and comfort the afflicted and terrified minds, and also maketh a man always to rejoice incredibly. This faith enforceth a man to cry out with the Apostle: If God be with us who can be against us? He that hath not spared his own son but hath delivered him for us all, how can it be, that with the same son he should not give us all things? who shall lay crimes against the elect of God? it is God that justifieth: who is it that can condemn? It is Christ that died, nay that was also raised again, which is also at the right hand of God, which also maketh intercession for us: who shall separate us from the love of God toward us. etc. This Faith being instructed by the word of God, confirmed by his sacraments, settled in us with the holy Ghost, resting and reposing itself in the only good will and love of God toward us for Christ's sake, putting the hope of attaining salvation in the free goodness, clemency, benignity, mercy & grace of God for Christ, depending wholly upon God alone, having his only respect unto god, and casting all his care & thought upon God, both ask and looking for all good things at Gods only hand, as of a most loving & tender father, flying to the only aid and help of God in adversity, studying from the very heart to please God only, fearing to offend through a certain honest & free bashfulness: finally, occupied in a continual & daily contemplation of heavenly things with all his mind, thought, care, and desire, despising worldly things, beholding the celestial things: this same Faith, I say, maketh us to rejoice always in the Lord, and with gladness & merry cheer to give thanks to the Lord for all things. I beseech thee, the everlasting father of our Lord and Saviour jesus Christ, for thy sons sake, our Mediator, high priest and advocate, that pouring forth plentifully into us thy holy spirit, thou wouldst stir up, increase and keep this same faith in our hearts. For it is not in man's power to believe & trust, but cometh from above from almighty god, neither have we the same of ourselves, but we have it as a gift from thee, O most merciful father: and we aught at all times to acknowledge our faith to come from thee, to tender hearty thanks unto thee for the same.  
Thus much had I, in manner, to declare touching the continual Rejoice of the Godly, being moved upon occasion thereunto through that place of the Apostle to the Thessalonians, where he saith: Be glad always, pray without ceasing, give thanks in all things. And with that likewise to the Philippians: Rejoice in the Lord always, and again I say, rejoice. By which words the Apostle biddeth the godly sort, and them that do clean fast to him with full trust and affiance, to be of good cheer & spiritually jocund at all times in the memory and recounting of God's good will toward them, and in the sure hope of attaining salvation, through our Lord & saviour jesus Christ, howsoever that the world go. Now happy is that man, and happy in deed whatsoever he be, that reposing himself only at all times in God, who taketh care for the Godly being moved thereunto thorough a certain wonderful and true fatherly love and tender affection toward us, as is the natural father to his children: whosoever I say, believing the son of God to be our righteousness, sanctification, and redemption, and fully persuaded with himself, that there in no condemnation at all to be feared, of them that are engraffed in Christ jesus, doth pass over the whole time of his life in spiritual joy, taking things present in good worth, & nothing careful with thought and pensiveness for things to come, serving always in fear, and exceedingly rejoicing with trembling, as that holy Prophet David the Psalmograph doth admonish.  
This therefore that we may do in deed, and without counterfeiting, from the very bottom of our hearts, howsoever things go, both in prosperity and adversity, I pray the same our Lord and God to grant, without whom there is never any sincere joy, and in whom only the scripture biddeth us to rejoice and be exceeding glad always: to whom be praise honour, and glory, for ever and ever.  
Amen.  
FINIS.