The Imitation of Christ

E that followeth Me, walketh not in darkness, saith the Lord. These are the words of Christ, which teach us to imitate His life and manners, if we would be truly enlightened, and delivered from all blindness of heart.

Let therefore our chief endeavour be to meditate upon the life of Jesus Christ.

2. The teaching of Christ exceeds all the doctrines of holy men; and he that hath the Spirit will find therein the hidden manna.

But it happens that many, who often hear the Gospel of Christ, are yet but little affected, because they have not the Spirit of Christ.

But whosoever would fully and feelingly understand the words of Christ, must endeavour to conform his life wholly to the life of Christ.

3. What will it avail thee to engage in reasonings concerning the Trinity, if thou be void of humility, and art therefore displeasing to the Trinity?

Surely great words do not make a man holy and just; but a virtuous life maketh him dear to God.

I had rather feel compunction, than know the definition of it.

If thou knewest the whole Bible by heart, and the sayings of all the philosophers, what would it profit thee without the love of God, and without grace?

Vanity of vanities, all is vanity, except to love God, and only to serve Him.

This is the highest wisdom, by contempt of the world to tend towards the kingdom of Heaven.

4. It is therefore vanity to seek after riches which perish, and to trust in them.

It is vanity also to strive after honours, and to climb to high degree.

It is vanity to follow the desires of the flesh, and to labour for that for which thou must afterwards suffer most grievous punishment.

Vanity it is to desire to live long, and not to be careful to live well.

It is vanity to mind only this present life, and not to make provision for those things which are to come.

It is vanity to love that which speedily passeth away, and not to hasten thither where everlasting joy awaiteth thee.

5. Call often to mind that proverb, "The eye is not satisfied with seeing, nor the ear filled with hearing."

Endeavour therefore to withdraw thy heart from the love of visible things, and to turn thyself to the invisible.

For they that follow their lusts stain their own consciences, and lose the grace of God.

LL men naturally desire knowledge; but what availeth knowledge without the fear of God?

Surely a humble peasant who serves God, is better than a proud philosopher who, to the neglect of Him, studies the course of the heavens.

Whoso knoweth himself, is lowly in his own eyes, and delighteth not in the praises of men.

If I understood all things in the world, and had not charity, what would that avail me in the sight of God, Who will judge me according to my deeds?

2. Cease from an inordinate desire for knowledge, for therein is much distraction and deceit.

Learned men are anxious to be esteemed learned by others, and to be called wise.

There are many things the knowledge of which doth little or nothing profit the soul: And he is very unwise who minds such things rather than those that tend to his salvation.

Many words do not satisfy the soul; but a good life comforteth the mind, and a pure conscience giveth great confidence in God.

3. The more and the better thou knowest and understandest, the more strictly wilt thou be judged, unless thy life be also more holy.

Be not therefore puffed up because of any art or science, but rather let the knowledge given thee make thee more cautious.

If thou thinkest that thou understandest and knowest much; yet know that there be many more things which thou knowest not.

Affect not to be overwise, but rather acknowledge thine own ignorance.

Why wilt thou prefer thyself before others, seeing there be many more learned, and more skilful in the Scripture than thyself?

If thou wilt know or learn anything profitably, desire to be unknown, and little esteemed.

4. The highest and most profitable lesson is the true knowledge of ourselves.

To think nothing of ourselves, and to think always well and highly of others, is great wisdom and perfection.

If thou shouldest see another openly sin, or commit some heinous offence, yet oughtest thou not to esteem thyself better; for thou knowest not how long thou mayest be able to stand.

We are all frail, but esteem none more frail than thyself.

APPY is he whom truth by itself doth teach, not by figures and words that pass away, but as it is in itself.

Our own opinion and our own sense do often deceive us, and they discern but little.

What availeth it to cavil and dispute about dark and hidden things; for ignorance of them we shall not be reproved in the day of judgment?

It is great folly to neglect things that are profitable and necessary, and to dwell upon those which are curious and hurtful. We have eyes and see not.

2. And what have we to do with genus and species? He to whom the Eternal Word speaketh, is delivered from many opinions.

From one Word are all things, and all things utter that one; and this is the Beginning, which also speaketh unto us.

No man without that Word understandeth or judgeth rightly.

He to Whom all things are one, He Who reduceth all things to one, and seeth all things in one; enjoys a quiet mind, and remains at peace in God.

O God, Who art the truth, make me one with Thee in everlasting love.

It wearieth me to read and hear many things: In Thee is all that I would have and can desire.

Let all doctors hold their peace; let all creatures be silent in Thy sight; speak Thou alone unto me.

3. The more a man is at one within himself, and of single heart, so much the more and higher things doth he understand without labour; for he receiveth the light of wisdom from above.

A pure, sincere, and stable spirit is not distracted, though it be employed in many works; for that it doeth all to the honour of God, and being at rest within, seeketh not itself in anything it doeth.

What hinders and troubles thee more than the unmortified affections of thine own heart?

A good and devout man arrangeth beforehand within himself those things which he ought to do.

Neither do they draw him according to the desires of an inordinate inclination, but according to the direction of right reason.

Who hath a greater combat than he that laboureth to overcome himself?

This ought to be our endeavour, to conquer ourselves, and daily wax stronger, and grow in holiness.

4. All perfection in this life hath some imperfection mixed with it; and no knowledge of ours is without some darkness.

A humble knowledge of thyself is a surer way to God than a deep search after learning.

Yet learning and knowledge are not to be blamed, for that is good, and ordained by God; but a good conscience and a virtuous life are always to be preferred.

But because many endeavour to get knowledge rather than to live well, they are often deceived, and reap but little or no fruit.

5. O, if men bestowed as much labour in the rooting out of vices, and the planting of virtues, as they do in moving questions, neither would there be so many evils, nor so great scandals, in the world.

Truly, at the day of judgment we shall not be examined as to what we have read, but as to what we have done; not as to how well we have spoken, but as to how religiously we have lived.

Tell me, where are all those Doctors and Masters, with whom thou wast well acquainted, whilst they lived and flourished in learning?

Now others occupy their places and perhaps do scarce ever think of those who went before them. In their life-time they seemed something, but now they are not spoken of.

6. O, how quickly doth the glory of the world pass away! O that their life had been answerable to their learning! then had their study and reading been to good purpose.

How many perish by reason of vain learning, who take little care to serve God.

And because they rather choose to be great than humble, they become vain in their imaginations.

He is truly great who is great in charity.

He is truly great that is little in himself, and that maketh no account of any height of honour.

He is truly wise, that accounteth all earthly things as dung, that he may gain Christ.

And he is truly learned, that doeth the will of God, and forsaketh his own will.

E must not give ear to every saying or suggestion, but warily and patiently ponder things according to the will of God.

But alas; such is our weakness, that we often rather believe and speak evil than good of others.

The perfect do not easily credit everything spoken; for they know that human frailty is prone to evil, and very subject to error in words.

2. It is great wisdom not to be rash in thy doings, nor to stand stiffly in thine own conceits.

As also not to believe every thing which thou hearest, nor immediately to relate again to others what thou hast heard or dost believe.

Consult with him that is wise and of sound judgment, and seek to be instructed by one better than thyself, rather than follow thine own inventions.

A good life maketh a man wise according to God, and giveth him experience in many things.

The more humble a man is in himself, and the more resigned unto God, the more wise and peaceful shall he be in all things.

RUTH, not eloquence, is to be sought for in Holy Scripture.

Each part of the Scripture is to be read with the same Spirit wherewith it was written.

We should rather search after our soul's profit in the Scriptures than after subtle arguments.

We ought to read plain and devout books as willingly as those which are profound.

Let not the authority of the writer be a stumbling block, whether he be of great or small learning; but let the love of pure truth draw thee to read. Enquire not who spoke this or that, but mark what is spoken.

2. Men pass away, but the truth of the Lord endureth for ever. God speaks unto us in sundry ways without respect of persons.

Our own curiosity often hinders us in reading the Scriptures, when we examine and discuss that which we should rather pass over without more ado.

If thou desire to profit, read with humility and faithfulness: nor ever desire the reputation of learning.

Hear with silence the words of holy men. Let not the parables of the Elders displease thee, for they are not given without cause.

LY the tumult of the world as much as thou canst; for the talk of worldly affairs is a great hindrance, although it be done with sincere intention; For we are quickly defiled, and enthralled by vanity.

The man that is not perfectly dead to himself is quickly tempted and overcome in trifling things.

The weak in spirit, and he that is carnal and prone to the things of sense, can hardly withdraw himself altogether from earthly desires.

Therefore he is often afflicted when he goeth about to withdraw himself from them; and is easily angered when he is opposed.

2. And if he hath followed his appetite, he is presently disquieted with remorse; for that he hath yielded to his passion, which helpeth him not to obtain the peace which he sought.

Therefore true quietness of heart is gotten by resisting our passions, not by obeying them.

There is no peace in the heart of a carnal man, nor in him that is given to outward things, but in the spiritual and devout man.

E is vain that putteth his trust in man, or in creatures.

Be not ashamed to serve others for the love of Jesus Christ; nor to be esteemed poor in this world.

Presume not upon thyself, but place thy hope in God.

Do what lieth in thy power, and God will assist thee.

Trust not in thine own knowledge, nor in the skill of any living creature; but rather in the grace of God, Who helpeth the humble, and bringeth down those that are proud.

2. Glory not in wealth if thou have it, nor in friends because they are powerful; but in God Who giveth all things, and Who desireth to give thee Himself above all.

Esteem not thyself for the height of thy stature nor for the beauty of thy person, which may be disfigured and destroyed by a little sickness.

Please not thyself in thy natural gifts or wit, lest thereby thou displease God, to Whom appertaineth all the good whatsoever thou hast.

3. Esteem not thyself better than others, lest in the sight of God, Who knoweth what is in man, thou be accounted worse.

Be not proud of well-doing; for the judgment of God is different from the judgment of men, and that often offendeth Him which pleaseth them.

If there be any good in thee, believe that there is much more in others, that so thou mayest preserve humility.

It hurteth thee not to submit to all men: but it hurteth thee most of all to prefer thyself to any of them.

The humble enjoy continual peace, but in the heart of the proud is envy, and frequent indignation.

AY not thy heart open to every one, but treat of thy affairs with the wise, and such as fear God.

Converse not much with the young, nor with strangers.

Flatter not the rich; neither do thou appear willingly before the great.

Keep company with the humble, with the devout, and with the virtuous; and confer with them of things that edify. Be not familiar with any woman; but commend all good women in general to God.

Desire to be familiar with God alone and His Angels, and avoid the acquaintance of men.

2. We must have love towards all, but familiarity with all is not expedient.

Sometimes it falleth out, that a person unknown to us is much esteemed, from good report; but whose presence notwithstanding is not grateful to the eyes of those who see him.

We think sometimes to please others by our society, but we rather displease them with those bad qualities which they discover in us.

T is a great matter to live in obedience, to be under a superior and not to be at our own disposing.

It is much safer to obey than to govern.

Many live under obedience, rather for necessity than for love; such are discontented, and do murmur. Neither can they attain to freedom of mind, unless they heartily put themselves under obedience for the love of God.

Go whither thou wilt, thou shalt find no rest, but in humble subjection to the government of a superior. Many deceive themselves, imagining to find happiness in change.

2. It is true, that everyone willingly doeth that which agreeth with his own liking, and inclineth most to those that are of his own mind.

But if God be amongst us, we must sometimes cease to adhere to our own opinion for the sake of peace.

Who is so wise than he can know fully all things?

Be not therefore confident in thine own opinion; but be willing to hear the judgment of others.

If thy thought be good, and yet thou partest with it for God, and followest the opinion of another, it shall turn to thy good.

3. I have often heard, that it is safer to hear and to take counsel, than to give it.

It may also happen, that a man's opinion may be good; yet to refuse to yield to others when reason or a special cause requireth it, is a mark of stiffness and pride.

HENSOEVER a man desireth anything inordinately, he is presently disquieted in himself.

The proud and covetous can never rest.

The poor and humble in spirit dwell in peace.

Oftentimes I could wish that I had held my peace when I had spoken; and that I had not been in company.

Why do we so willingly speak and talk one with another, when notwithstanding we seldom cease our converse before we have hurt our conscience?

Why we so willingly talk is, for that by discoursing one with another, we seek to receive comfort one of another, and desire to ease our mind.

And we very willingly talk and think of those things which we most love or desire; or of those things which we feel to be against us.

2. But alas, oftentimes in vain, and to no end; for this outward comfort is the cause of no small loss of inward and divine consolation.

Therefore we must watch and pray, lest our time pass away idly.

If it be lawful and expedient for thee to speak, speak those things that may edify.

An evil habit and neglect of our own growth in grace do give too much liberty to inconsiderate speech.

Yet discourse of spiritual things doth greatly farther our spiritual growth, especially when persons of one mind and one spirit associate together in God.

E might enjoy much peace, if we would not busy ourselves with the words and deeds of others, and things which appertain nothing to our charge.

How can he abide long in peace, who thrusteth himself into the cares of others, who seeketh occasions abroad, who little or seldom cometh to himself?

Blessed are the single-hearted; for they shall enjoy much peace.

2. Why were some of the Saints so perfect and contemplative? Because they laboured to mortify themselves wholly to all earthly desires; and therefore they could with their whole heart fix themselves upon God, and be free for holy retirement.

We are too much led by our passions, and too solicitous for transitory things.

We also seldom perfectly overcome any one vice, and are not inflamed with a fervent desire to grow better every day; therefore we remain cold and lukewarm.

3. If we were perfectly intent upon our own hearts, and not entangled with outward things, then should we be able to relish divine things, and to have some experience of heavenly contemplation.

The greatest, and indeed the whole impediment is that we are not free from passions and lusts, neither do we endeavour to walk in the perfect way of the Saints; and when but a small adversity befalleth us, we are too quickly dejected, and turn ourselves to human consolations.

4. If we would endeavour like brave men to stand in the battle, surely we should feel the assistance from Heaven.

For He Who giveth us occasion to fight, to the end we may get the victory, is ready to succour those that fight, and that trust in His grace.

If we esteem our progress in religious life to consist only in outward observances, our devotion will quickly be at an end.

But let us lay the axe to the root, that being free from passions, we may find rest to our souls.

5. If every year we could root out one vice, we should sooner become perfect men.

On the contrary, we now oftentimes perceive that we were better and purer at the beginning of our conversion, than after many years of our profession.

Our fervour and profiting should increase daily: but now it is accounted a great matter, if a man can retain but some part of his first zeal.

If we would do but a little violence to ourselves at the beginning, then should we be able to perform all things afterwards with ease and delight.

6. It is a hard matter to forego that to which we are accustomed, but it is harder to go against our own will.

But if we overcome not small and easy things, when shall we overcome harder things?

Resist thy inclination in the very beginning, and unlearn evil habits, lest perhaps by little and little they draw thee to greater difficulty.

O if thou didst but consider how much inward peace unto thyself, and joy unto others, thou wouldest procure by demeaning thyself well, I think that thou wouldest be more careful of thy spiritual progress.

T is good that we have sometimes troubles and crosses; for they often make a man enter into himself, and consider that he is here in banishment, and ought not to place his trust in any worldly thing.

It is good that we be sometimes contradicted, and this, although we do and intend well.

These things help often to the attaining of humility, and defend us from vain glory: for then we are more inclined to seek God for our inward witness.

2. And therefore a man should settle himself so fully in God, that he need not seek many comforts of men.

When a good man is afflicted, tempted, or troubled with evil thoughts; then he understandeth better the great need he hath of God, without Whom he perceiveth he can do no good thing.

Then also he sorroweth, lamenteth, and prayeth, by reason of the miseries he suffereth.

Then he is weary of living longer, and wisheth that death would come, that he might depart and be with Christ.

Then also he well perceiveth, that perfect security and full peace cannot be had in this world.

O long as we live in this world we cannot be without tribulation and temptation.

Hence it is written in Job, "The life of man upon earth is a life of temptation."

Every one therefore ought to be careful about his temptations, and to watch in prayer, lest the devil find an advantage to deceive him; for he never sleepeth, but goeth about seeking whom he may devour.

No man is so perfect and holy, but he hath some temptations, and we cannot be altogether without them.

2. Nevertheless temptations are often profitable though they be troublesome and grievous; for in them a man is humbled, purified, and instructed.

All the Saints passed through man's tribulations and temptations, and profited thereby.

And they that could not bear temptations, became reprobate, and fell away.

There is no order so holy, nor place so secret, but there are temptations, or adversities in it.

3. There is no man that is altogether free from temptations: for the root thereof is in ourselves, who are born with inclination to evil.

When one temptation or tribulation goeth away, another cometh; and we shall ever have something to suffer, because we are fallen from the state of our felicity.

Many seek to fly temptations, and fall more grievously into them.

By flight alone we cannot overcome, but by patience and true humility we become stronger than all our enemies.

4. He that only avoideth them outwardly, and doth not pluck them up by the roots, shall profit little; yea, temptations will the sooner return unto him, and will be more violent than before.

By little and little, and by patience with long-suffering through God's help, thou shalt more easily overcome, than by violence and thine own disquietude.

Often take counsel in temptations, and deal not roughly with him that is tempted; but give him comfort, as thou wouldest wish to be done to thyself.

5. The beginning of all evil temptations is inconstancy of mind, and small confidence in God.

For as a ship without a helm is tossed to and fro by the waves; so the man who is careless and forsaketh his purpose, is many ways tempted.

Fire trieth iron, and temptation a just man.

We know not oftentimes what we are able to do, but temptation shows us what we are.

Yet we must be watchful, especially in the beginning of the temptation; for the enemy is then more easily overcome, if he be not suffered to enter the door of our hearts, but be resisted at the very gate, on his first knocking.

Wherefore one said, "Withstand the beginnings; the remedy comes often too late, when the evil has grown strong through delay."

For first there cometh to the mind a bare thought of evil, then a strong imagination thereof, afterwards delight, and evil motion, and then consent.

And so by little and little our wicked enemy getteth complete entrance, for that he is not resisted in the beginning.

And the longer a man is negligent in resisting, the weaker does he become daily in himself, and the stronger the enemy against him.

6. Some suffer great temptations in the beginning of their conversion; others in the end.

Others again are much troubled almost through the whole of their life.

Some are but slightly tempted, according to the Divine wisdom and equity, which weigheth the states and deserts of man, and ordaineth all things for the welfare of His chosen ones.

7. We ought not therefore to despair when we are tempted, but so much the more fervently to pray unto God that He will vouchsafe to help us in all tribulations; for He will surely, according to the words of St Paul, make with the temptation a way to escape, that we may be able to bear it.

Let us therefore humble our souls under the hand of God in all temptations and tribulations, for He will save and exalt the humble.

8. In temptations and afflictions a man is proved, how much he hath profited; and his reward is thereby the greater, and his graces do more eminently shine.

Neither is it any such great thing if a man be devout and fervent, when he feeleth no affliction; but if in time of adversity he bear himself patiently, there is hope then of great growth in grace.

Some are kept from great temptations, and in small ones which do daily occur are often overcome; to the end that, being humbled, they may never presume on themselves in great matters.

URN thine eyes unto thyself, and beware thou judge not the deeds of others. In judgment of others a man laboureth in vain, often erreth, and easily sinneth; but in judging and examining himself, he always laboureth fruitfully.

We often judge of things according as we fancy them; for private affection bereaves us easily of a right judgment.

If God were always the pure object of our desire, we should not be so easily troubled, through the repugnance of our carnal mind.

2. But oftentimes something lurketh within, or else occurreth from without, which draweth us after it.

Many secretly seek themselves in what they do, and know it not.

They seem also to live in good peace of mind, when things are done according to their will and opinion; but if things happen otherwise than they desire, they are straightway moved and much vexed.

Diversities of judgments and opinions cause oftentimes dissensions between friends, and between religious and devout persons.

3. An old custom is hardly broken, and no man is willing to be led farther than himself can see.

If thou dost rely more upon thine own reason or industry than upon that power which brings thee under the obedience of Jesus Christ, it will be long before thou become illuminated; for God will have us perfectly subject unto Him, that, being inflamed with His love, we may transcend the narrow limits of human reason.

OR no worldly thing, nor for the love of any man, is any evil to be done; but, yet, for the welfare of one that standeth in need, a good work is sometimes to be intermitted without any scruple, or even to be changed for a better.

For by doing this, a good work is not lost, but changed into a better.

Without charity the outward work profiteth nothing; but whatsoever is done of charity, be it never so little and contemptible in the sight of the world, it becomes wholly fruitful.

For God weigheth more with how much love a man worketh, than how much he doeth. He doeth much that loveth much.

2. He doeth much that doeth a thing well. He doeth well that serveth the common good, rather than his own will.

Oftentimes a work seemeth to be of charity, but it is a work of the flesh, if natural inclination, self-will, hope of reward, and desire of our own interest are not absent.

3. He that hath true and perfect charity, seeketh himself in nothing; but only desireth in all things that the glory of God should be exalted.

He also envieth none, because he seeketh no private good, neither doth he rejoice in himself, but wisheth above all things to be made happy in the enjoyment of God.

He attributeth nothing that is good to any man, but wholly referreth it unto God, from Whom as from their fountain all things proceed; in Whom finally all the Saints do rest as in their highest fruition.

He that hath but one spark of true charity, will certainly discern that all earthly things are full of vanity.

HOSE things that a man cannot amend in himself or in others, he ought to suffer patiently, until God order otherwise.

Think that perhaps it is better so for thy trial and patience, without which all our good deeds are not much to be esteemed.

Thou oughtest to pray notwithstanding when thou hast such impediments, that God would vouchsafe to help thee, and that thou mayest be able to bear them.

2. If one that is once or twice warned will not give over, contend not with him: but commit all to God, that His will may be done, and His name honoured in all His servants, Who knoweth well how to turn evil unto good.

Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many failings which must be borne with by others.

If thou canst not make thyself such an one as thou wouldest, how canst thou expect to have another in all things to thy liking?

We are desirous to have others perfect, and yet we amend not our own faults.

3. We will have others severely corrected, and will not be corrected ourselves.

The large liberty of others displeaseth us; and yet we will not have our own desires denied us.

We will have others kept under by strict laws; but in no sort will we ourselves be restrained.

And thus it appeareth, how seldom we weigh our neighbour in the same balance with ourselves.

If all men were perfect, what should we have to suffer of our neighbour for God?

4. But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man is sufficient of himself; no man is wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.

Occasions of adversity soonest discover how great virtue or strength each one hath.

For occasions do not make a man frail, but they shew what he is.

HOU must learn to break thine own will in many things if thou wilt have peace and concord with others.

It is no small matter to dwell in a religious community without offence, and to continue faithful even unto death.

Blessed is he that hath there lived well, and ended happily.

If thou wilt stand firm and grow in grace, esteem thyself a pilgrim and stranger upon earth.

Thou must be contented for Christ's sake to be esteemed a fool in this world, if thou desire to lead a holy life.

2. Wearing a dress and tonsure profit little; but change of heart and perfect mortification of the passions, make a truly religious man.

He that seeketh anything else but God, and the salvation of his soul, shall find nothing but tribulation and sorrows.

Neither can he remain long in peace, that laboureth not to be the least, and subject unto all.

3. Thou camest to serve, not to rule. Know that thou wast called to suffer and to labour, and not to spend thy time in idle talk.

Here therefore men are proved as gold in the furnace.

Here no man can stand, unless he humble himself with his whole heart for the love of God.

ONSIDER the lively examples of the Holy Fathers, in whom true perfection and religion shone; and thou shalt see how little, and almost nothing, we do now in these days.

Alas! what is our life if it be compared with theirs?

The Saints and friends of Christ served the Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watchings and fastings, in prayer and holy meditations, in many persecutions and reproaches.

2. O how many and grievous tribulations suffered the Apostles, Martyrs, Confessors, Virgins, and all the rest that endeavoured to follow the steps of Christ! For they hated their lives in this world, that they might keep them unto life eternal.

O how strict and self-renouncing a life led those Holy Fathers in the wilderness! How long and grievous temptations suffered they! How often were they assaulted by the enemy! What frequent and fervent prayers offered they to God! What rigorous abstinence did they use! How great zeal and care had they of their spiritual advancement! How strong a combat had they for overcoming their lusts! What pure and upright intentions kept they towards God!

In the day they laboured, and in the night they attended to continual prayer: although even when they laboured, they ceased not from mental prayer.

3. They spent all their time with profit; every hour seemed but short for the service of God. And by reason of the great sweetness they felt in contemplation, they forgot the necessity for refreshing the body.

They renounced riches, dignities, honours, friends, and kinsfolk; they desired nothing which appertained to the world; they scarce took the necessaries of life; they grudged even the attention necessary for the body.

So they were poor in earthly things, but very rich in grace and virtues.

Outwardly they were destitute, but inwardly they were refreshed with grace and divine consolation.

4. They were strangers to the world, but near and familiar friends to God.

They seemed to themselves as nothing, and to the world despicable; but they were precious and beloved in the eyes of God.

They were grounded in true humility, lived in simple obedience, walked in love and patience: and therefore grew daily in the Spirit, and obtained great grace in the sight of God.

They were given for an example to all; and they should more provoke us to seek after spiritual advancement, than the number of the lukewarm livers should prevail to make us remiss.

5. O how great was the fervour of all religious persons in the beginning of their holy institution!

How great was their devotion to prayer! What ambition to excel others in virtue! What exact discipline then flourished! How great reverence and obedience observed they in all things!

Their footsteps yet remain to testify that they were indeed holy and perfect men; who fighting valiantly trod the world under their feet.

Among us he is greatly accounted of, who is not a transgressor, and who can with patience endure.

6. O the lukewarmness and negligence of our times! that we so quickly decline from the ancient fervour, and are come to that pass, that very sloth and lukewarmness of spirit make our life tedious unto us.

Would to God the desire to grow in virtues did not wholly sleep in thee, who hast often seen the examples of devout persons.

HE life of a Religious person ought to excel in all virtues; that he may be inwardly such as he outwardly seemeth to men.

And truly there ought to be much more within, than is perceived without. For God beholdeth us; whom we are bound most highly to reverence wheresoever we are, and to walk in purity like angels in His sight.

Daily ought we to renew our purposes, and to stir up ourselves to greater fervour, as though this were the first day of our conversion; and to say,

"Help me, my God! in this my good purpose, and in Thy holy service; and grant that I may now this day begin perfectly; for that which I have done hitherto is as nothing."

2. According to our purpose shall be the success of our spiritual profiting; and much diligence is necessary to him that will profit much.

And if he that firmly purposeth often faileth, what shall he do that seldom or but weakly purposeth anything?

Yet in various ways it happens that we forsake our purpose, and a slight omission of our spiritual exercises is not without loss to our souls.

The purpose of just men depends not upon their own wisdom, but upon God's grace; on whom they rely always for what they take in hand.

For man proposes, but God disposes; neither is the way of man in himself.

3. If an accustomed exercise be sometimes omitted, either for some act of piety, or profit to a brother, it may easily be recovered again.

But if, out of weariness or carelessness, we lightly omit it, it is very blameworthy, and will be felt to be hurtful. Do the best we can, we shall still too easily fail in many things.

Yet must we always have some fixed purpose, and especially against those sins which do most of all hinder us.

We must diligently search into, and set in order both our outward and inward things, because both of them are of importance to our progress in godliness.

4. If thou canst not continually recollect thyself, yet do it sometimes, at least in the morning and at night.

In the morning fix thy good purpose; and at night examine thyself what thou hast done, how thou hast behaved thyself in word, deed, and thought; for in these perhaps thou hast oftentimes offended both God and thy neighbour.

Gird up thy loins like a man against the vile assaults of the devil; bridle thy riotous appetite, and thou shalt be the better able to keep under the unruly motions of the flesh.

Never be entirely idle; but either read, or write, or pray, or meditate, or endeavour to do something for the public good.

As for bodily exercises they must be used with discretion, neither are they to be practised of all men alike.

5. Devotions which belong not to the community ought not to be exposed to public view; for private devotions are practised most safely at home.

Nevertheless thou must beware thou neglect not those which are public, being more ready for what is private. But having fully accomplished all which thou art bound to do, if thou hast spare time, betake thee to thyself and thy devotions.

All cannot use one kind of spiritual exercise, one is useful for this person, another for that.

According to seasonableness also, divers exercises are fitting; some suit better on working days, others on holy days.

In the time of temptation, we have need of some, and of others in time of peace and quietness.

Some suit us when we are pensive, and others when we rejoice in the Lord.

6. About the time of the chief festivals, good exercises are to be renewed, and the prayers of the godly more fervently to be implored.

From festival to festival we should purpose, as though we were then to depart, and to come to the everlasting festival.

Therefore ought we carefully to prepare ourselves at holy times, and to live more devoutly, and to keep more exactly all things that we are to observe, as though we were shortly at God's hands to receive the reward of our labours.

7. But if that reward be deferred, let us think with ourselves that we are not sufficiently prepared, and unworthy yet of so great glory which shall be revealed in us in due time; and let us endeavour to prepare ourselves better for our departure.

"Blessed is that servant (saith St Luke) whom his Lord when he cometh shall find watching: Verily, I say unto you, He shall make him ruler over all His goods."

EEK a convenient time of retirement, and meditate often upon God's lovingkindness.

Meddle not with things too high for thee; but read such things as may rather yield compunction to thy heart, than occupation to thy head.

If thou wilt withdraw thyself from speaking vainly, and from gadding idly, as also from hearkening after novelties and rumours, thou shalt find leisure enough and suitable for meditation on good things.

The greatest Saints avoided the society of men, when they could conveniently; and did rather choose to live to God in secret.

2. One said, "As often as I have been among men, I returned home less a man than I was before."

And this we find true, when we talk long together. It is easier not to speak at aU, than not to exceed in speech.

It is easier for a man to lie hid at home, than to be able sufficiently to watch over himself abroad.

He therefore that intends to attain to the more inward and spiritual things of religion, must with Jesus depart from the multitude and press of people.

No man doth safely appear abroad, but he who can abide at home.

No man doth safely speak, but he that is glad to hold his peace.

No man doth safely rule, but he that is glad to be ruled.

No man doth safely rule, but he that hath learned gladly to obey.

3. No man rejoiceth safely, unless he hath within him the testimony of a good conscience.

And yet always the security of the Saints was full of the fear of God.

Neither were they the less anxious and humble in themselves, for that they shone outwardly with grace and great virtues.

But the security of bad men ariseth from pride and presumption, and in the end it deceiveth them.

Although thou seem to be a Religious person, yet never promise thyself security in this life.

4. Oftentimes those who have been in the greatest esteem and account amongst men, have fallen into the greatest danger, by overmuch self-confidence.

Wherefore to many it is more profitable not to be altogether free from temptations, but to be often assaulted, lest they should feel too safe, and so perhaps be puffed up with pride; or else should too freely give themselves to worldly comforts.

O how good a conscience would he keep, that would never seek after transitory joy, nor entangle himself with the world.

O what great peace and quietness would he possess, that would cut off all vain anxiety, and think only upon divine things, and such as are profitable for his soul, and would place all his confidence in God.

5. No man is worthy of heavenly comfort, unless he have diligently exercised himself in holy compunction.

If thou desirest true contrition of heart, enter into thy secret chamber, and shut out the tumults of the world, "Commune with your own heart, and in your chamber, and be still." In thy chamber thou shalt find what abroad thou shalt too often lose.

The more thou visitest thy chamber, the more thou wilt enjoy it; the less thou comest thereunto, the more thou wilt loathe it. If in the beginning of thy conversion thou art content to remain in it, and keep to it well, it will afterwards be to thee a dear friend, and a most pleasant comfort.

6. In silence and in stillness a religious soul advantageth itself, and learneth the mysteries of Holy Scripture.

There it findeth rivers of tears, wherein it may wash and cleanse itself; that it may be so much the more familiar with its Creator, by how much the farther off it liveth from all worldly disquiet.

Whoso therefore withdraweth himself from his acquaintance and friends, God will draw near unto him with His holy angels.

It is better for a man to live privately, and to have regard to himself, than to neglect his soul, though he could work wonders in the world.

It is commendable in a Religious person, seldom to go abroad, to be unwilling to see or to be seen.

7. Why art thou desirous to see that which it is unlawful for thee to have? The world passeth away and the lust thereof.

The lusts of the flesh draw us to rove abroad; but when the time is past, what carriest thou home with thee but a burdened conscience and distracted heart.

A merry going forth bringeth often a mournful return; and a joyful night maketh often a sad morning.

So all carnal joy enters gently, but in the end it bites and stings to death.

What canst thou see elsewhere, that thou canst not see here? Behold the Heaven and the earth and all the elements; for of these are all things created.

8. What canst thou see anywhere that can long continue under the sun?

Thou thinkest perchance to satisfy thyself, but thou canst never attain it.

Couldst thou see all things present before thine eyes, what were it but a vain sight?

Lift up thine eyes to God in the highest, and pray Him to pardon thy sins and negligences.

Leave vain things to the vain; but be thou intent upon those things which God hath commanded thee.

Shut thy door upon thee, and call unto thee Jesus, thy Beloved.

Stay with Him in thy closet; for thou shalt not find so great peace anywhere else.

If thou hadst not gone abroad and hearkened to idle rumours, thou wouldst the better have preserved a happy peace of mind. But since thou delightest sometimes to hear new things, it is but fit thou suffer for it some disquietude of heart.

F thou wilt make any progress in godliness, keep thyself in the fear of God, and affect not too much liberty. Restrain all thy senses under discipline, and give not thyself over to foolish mirth.

Give thyself to compunction of heart, and thou shalt gain much devotion thereby.

Compunction layeth open much good, which dissoluteness is wont quickly to destroy.

It is a wonder that any man can ever perfectly rejoice in this life if he duly consider, and thoroughly weigh his state of banishment, and the many perils wherewith his soul is environed.

2. Through levity of heart, and small care for our failings, we feel not the real sorrows of our souls; and so oftentimes we vainly laugh, when we have just cause to weep.

There is no true liberty nor right joy but in the fear of God accompanied with a good conscience.

Happy is he who can cast off all distracting impediments, and bring himself to the one single purpose of holy compunction.

Happy is he, who can abandon all that may defile his conscience or burden it.

Contend manfully; one habit overcometh another.

If thou canst let others alone in their matters, they likewise will not hinder thee in thine.

3. Busy not thyself in matters which appertain to others, neither do thou entangle thyself with the affairs of thy betters.

Still have an eye to thyself first, and be sure more especially to admonish thyself before all thy friends.

If thou hast not the favour of men, be not grieved at it; but take this to heart, that thou dost not behave thyself so warily and circumspectly as it becometh the servant of God.

It is better oftentimes and safer that a man should not have many consolations in this life, especially such as are according to the flesh.

But that we have not divine consolations at all, or do very seldom taste them, the fault is ours, because we seek not after compunction of heart, nor do altogether forsake the vain and outward comforts of this world.

4. Know that thou art unworthy of divine consolation, and that thou hast rather deserved much tribulation.

When a man hath perfect compunction, then is the whole world grievous and bitter unto him.

A good man findeth always sufficient cause for mourning and weeping.

For whether he consider his own or his neighbour's estate, he knoweth that none liveth here without tribulation.

And the more narrowly a man looketh into himself, so much the more he sorroweth.

Our sins and wickedness wherein we lie so enwrapt; that we can seldom apply ourselves to heavenly contemplations, do minister unto us matter of just sorrow and inward compunction.

5. Didst thou oftener think of thy death than of length of life, there is no question but thou wouldst be more zealous to amend.

If also thou didst but consider within thyself the infernal pains in the other world, I believe thou wouldst willingly undergo any labour or sorrow in this world, and not be afraid of the greatest austerity.

But because these things enter not the heart, and we still love those things only that delight us, therefore it is we remain cold and very dull in religion.

6. It is often our want of spirituality which maketh our miserable body so easily to complain.

Pray therefore unto the Lord with all humility, that He will vouchsafe to give thee the spirit of compunction. And say with the Prophet, "Feed me, Lord, with the bread of tears, and give me plenteousness of tears to drink."

ISERABLE thou art, wheresoever thou be, or whithersoever thou turnest, unless thou turn thyself unto God.

Why art thou troubled when things succeed not as thou wouldst or desirest? For who is he that hath all things according to his mind? neither I nor thou, nor any man upon earth.

There is none in this world, even though he be king or bishop, without some tribulation or perplexity.

Who is then in the best case? even he who is able to suffer something for God.

2. Many weak and infirm persons say, Behold! what a happy life such an one leads; how wealthy, how great he is, in what power and dignity!

But lift up thine eyes to the riches of Heaven, and thou shalt see that all the goods of this life are nothing to be accounted of. They are very uncertain, and rather burdensome than otherwise, because they are never possessed without anxiety and fear.

Man's happiness consisteth not in having abundance of temporal goods, but a moderate portion is sufficient for him.

Truly it is misery even to live upon the earth.

The more spiritual a man desires to be, the more bitter does this present life become to him; because he sees more clearly and perceives more sensibly the defects of human corruption.

For to eat and to drink, to sleep and to watch, to labour and to rest, and to be subject to other necessities of nature, is doubtless a great misery and affliction to a religious man, who would gladly be set loose, and freed from all sin.

3. For the inward man is much weighed down by the necessities of the body.

Therefore the Prophet prayed with great devotion to be enabled to be free from them, saying, "Bring thou me out of my distress."

But woe be to them that know not their own misery; and a greater woe to them that love this miserable and corrupt life!

For there be some who so much doat upon it, that although by labour or by begging they can scarce get necessaries, yet if they might but live here always, they would care nothing for the kingdom of God.

O how senseless are these men and unbelieving in heart, who lie so deeply sunk in the earth, that they can relish nothing but carnal things.

But miserable as they are, they shall in the end feel to their cost how vile and how nothing that was which they loved.

Whereas the saints of God and all the devout friends of Christ regarded not those things which pleased the flesh, nor those which were in repute in this life, but longed after the everlasting riches with their whole hope and earnest effort.

Their whole desire was carried upwards to things durable and invisible, that the desire of things visible might not draw them to things below.

5. my brother, cast not away thy confidence of making progress in godliness; there is yet time, the hour is not yet passed.

Why wilt thou defer thy good purpose from day to day? Arise and begin in this very instant, and say, Now is the time to be doing, now is the time to be striving, now is the fit time to amend myself.

When thou art ill at ease and much troubled, then is the time of earning thy reward.

Thou must pass through fire and water before thou come to a wealthy place.

Unless thou doest violence to thyself, thou shalt never get the victory over sin.

So long as we carry about us this frail body of ours, we can never be without sin, nor live without weariness and pain.

We would gladly have rest from all misery, but seeing that by sin we have lost our innocency, we have together with that lost also the true felicity.

Therefore it becomes us to have patience, and to wait for the mercy of God, till this tyranny be overpast, and mortality be swallowed up of life.

6. O how great is human frailty, which is always prone to evil!

To-day thou confessest thy sins, and to-morrow thou committest the very same which thou hast confessed.

Now, thou art purposed to look well unto thy ways, and within a while thou so behavest thyself, as though thou hadst never any such purpose at all.

Good cause have we therefore to humble ourselves, and never to have any great conceit of ourselves, since we are so frail and so inconstant.

That also may quickly be lost by our own negligence, which by the grace of God, with much labour we have scarce at length obtained.

7. What will become of us in the end, who begin so early to wax lukewarm!

Woe be unto us, if we will so give ourselves unto ease as if all were now peace and safety, when as yet there appeareth no sign of true holiness in our conversation.

We have much need like young novices to be newly instructed again to good life, if haply there be some hope of future amendment, and greater proficiency in things spiritual.

ERY quickly there will be an end of thee here: look what will become of thee in another state.

To-day we are here, to-morrow we disappear, and when we are gone, quickly also we are out of mind.

O the stupidity and hardness of man's heart, which thinketh only upon the present, and doth not rather care for what is to come!

Thou oughtest so to order thyself in all thy thoughts and actions, as if thou wert about to die.

If thou hadst a good conscience, thou wouldst not greatly fear death.

It were better to avoid sin, than to escape death.

If to-day thou art not prepared, how wilt thou be so to-morrow!

To-morrow is uncertain, and how knowest thou that thou shalt live till to-morrow!

What availeth it to live long, when there is so small amendment of our lives?

Alas! length of days doth not always better us, but often rather increaseth our sin.

O that we had spent but one day in this world thoroughly well!

Many there are who reckon years of conversion; and yet slender is the fruit of amendment.

If to die be accounted dreadful, to live long may perhaps prove more dangerous.

Happy is he that always hath the hour of his death before his eyes, and daily prepareth himself to die.

If at any time thou hast seen another man die, make account that thou must also pass the same way.

3. When it is morning, think that thou mayest die before night;

And when evening comes, dare not to promise thyself the next morning.

Be thou therefore always in readiness, and so lead thy life that death may never take thee unprepared.

Many die suddenly: for the Son of Man cometh in an hour when we think not.

When that last hour comes, thou wilt have a far different opinion of thy life that is past, and be exceeding sorry that thou hast been so careless and remiss.

4. O how wise and happy is he that laboureth to be such an one in his life, as he will desire to be found at the hour of death!

A perfect contempt of the world, a fervent desire to go forward in all virtue, a love of discipline, a laborious repentance, a ready obedience, a denying of ourselves, and an endurance of any affliction whatsoever for the love of Christ, will give us great confidence that we shall die happily.

Whilst thou art in health thou mayest do much good; but when thou art sick, see what thou wilt be able to do.

Few by sickness grow better, and they who wander much abroad, seldom thereby become holy. 5. Trust not to friends and kindred, neither do thou put off the care of thy soul's welfare till hereafter; for men will forget thee, sooner than thou art aware of.

It is better to look to it betime, and to send some good before thee, than to trust to the help of men.

If thou be not careful for thyself now, who will be careful for thee hereafter?

Time now is very precious: now is the day of salvation; now is the accepted time.

But alas! that thou shouldst spend time idly here in which thou mightest prepare for eternal life.

The time will come, when thou shalt desire one day or hour to amend in; who can know that it can be granted thee?

6. O beloved, from how great danger mightest thou deliver thyself, from how great fear free thyself, if thou wouldst be ever fearful and mindful of death!

Labour now so to live, that at the hour of death thou mayest rather rejoice than fear.

Learn to die to the world now, that thou mayest begin to live with Christ then.

Learn to contemn all things now, that then thou mayest freely go to Christ.

Chastise thy body now by repentance, that thou mayest then have assured confidence.

7. Ah! fool, why dost thou think to live long, when thou canst not promise to thyself one day.

How many have been deceived and suddenly snatched away!

How often dost thou hear these reports, Such a man is slain, another is drowned, a third has broken his neck with a fall, this man died eating, and that man playing!

One perished by fire, another by the sword, another by the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passeth away like a shadow.

8. Who shall remember thee when thou art dead? and who shall pray for thee?

Do now, even now, my beloved, whatsoever thou art able to do; for thou knowest not when thou shalt die, nor what shall befall thee after death.

Now, whilst thou hast time, heap unto thyself everlasting riches.

Think on nothing but the salvation of thy soul, care for nothing but the things of God.

Make now friends to thyself by honouring the saints of God, and imitating their actions, that when this life faileth, they may receive thee into everlasting habitations.

9. Keep thyself as a stranger and pilgrim upon the earth, who hath nothing to do with the affairs of this world.

Keep thy heart free, and lifted up to God, because here thou hast no abiding city.

Send thither thy daily prayers together with thy tears, that after death thy spirit may be found worthy to pass in happiness to the Lord.Amen.

N all things remember thy end, and see how thou wilt be able to stand before that severe Judge from Whom nothing is hid, Who is not pacified with gifts, nor admitteth any excuse, but Who will judge according to right.

O wretched and foolish sinner, who sometimes fearest the countenance of an angry man, what answer wilt thou make to God Who knoweth all thy wickedness?

Why dost thou not provide for thyself against that great day, when no man can excuse or answer for another, but every one shall have to answer for himself?

Now thy pains may profit, thy tears be accepted, thy groans be heard, thy grief bring thee peace, and purge thy soul.

2. The patient man hath a great and wholesome purgatory, who though he receive injuries, yet grieveth more for the malice of another, than for his own suffering; who prayeth willingly for his adversaries, and from his heart forgiveth their offences.

He delayeth not to ask forgiveness of whomsoever he hath offended; he is sooner moved to compassion than to anger; he often offereth violence to himself, and laboureth to bring his body wholly into subjection to the spirit.

It is better to purge out our sins, and cut off our vices here, than to keep them to be punished hereafter.

Verily we do but deceive ourselves through an inordinate love of the flesh.

3. What else is there that the fire everlasting shall feed upon, but thy sins?

The more thou sparest thyself and followest the flesh now, the more severe shall be thy punishment hereafter, and thou storest up greater fuel for that flame.

In what things a man hath sinned, in the same shall he be the more grievously punished.

There shall the slothful be pricked forward with burning goads, and the glutton tormented with extreme hunger and thirst.

There shall the luxurious and lovers of pleasure be bathed in burning pitch and stinking brimstone, and the envious, like mad dogs, shall howl for very grief.

4. There is no sin but shall have its own proper torment.

There the proud shall be filled with all confusion; the covetous shall be pinched with miserable penury.

One hour of pain there shall be more bitter than a thousand years of the sharpest penance here!

There is no quiet, no comfort for the damned there; yet here we have some intermission of our labours, and enjoy the comfort of our friends.

Be solicitous and sorrowful now, because of thy sins, that thou mayest be secure with the blessed at the day of judgment.

For then shall the righteous stand with great boldness against those who have vexed and oppressed them.

Then shall He stand to judge them, Who doth now humbly submit Himself to the censures of men.

Then shall the poor and humble have great confidence, but the proud man shall be compassed with fear on every side.

5. Then will it appear that he was wise in this world, who had learned to be despised for Christ's sake.

Then shall every affliction patiently undergone delight us, when the mouth of all iniquity shall be stopped.

Then shall all the devout rejoice, and all the profane mourn.

Then shall the mortified flesh more rejoice than that which hath been pampered with all pleasures.

Then shall the poor attire shine gloriously, and the precious robes seem vile and contemptible.

Then the poor cottage shall be more commended than the gilded palace.

Then shall constant patience more avail us than all earthly power.

Then simple obedience shall be exalted above all worldly wisdom.

6. Then shall a good and clear conscience rejoice a man more than all the learning of philosophy.

Then shall the contempt of riches weigh more than all the world's treasure.

Then shalt thou be more comforted that thou hast prayed devoutly than that thou hast fared daintily.

Then shalt thou be more glad that thou hast kept silence than that thou hast spoken much.

Then shall good works avail more than many goodly words.

Then a strict life and severe repentance shall be more pleasing than all earthly delights.

Accustom thyself now to suffer a little, that thou mayest then be delivered from more grievous pains.

Prove first here what thou canst endure hereafter.

If now thou canst endure so little, how wilt thou then be able to support eternal torments?

If now a little suffering make thee so impatient, what will everlasting fire do hereafter?

Assure thyself thou canst not have two joys; it is impossible to take thy pleasure here in this world, and after that to reign with Christ?

7. Suppose that thou hadst up to this day lived always in honours and delights, what would it all avail thee if thou wert doomed to die at this instant?

All therefore is vanity, except to love God and serve Him only.

For he that loveth God with all his heart is neither afraid of death, nor of punishment, nor of judgment, nor of hell; for perfect love gives secure access to God.

But he that takes delight in sin, what marvel is it if he be afraid both of death and judgment?

Yet it is good, although love be not yet of force to withhold thee from sin, that at least the fear of hell should restrain thee.

But he that layeth aside the fear of God, can never continue long in good estate, but falleth quickly into the snares of the devil.

E watchful and diligent in the service of God; and often bethink thyself wherefore thou camest hither. Was it not that thou mightest live to God, and become a spiritual man?

Be fervent then in going forward, for shortly thou shalt receive the reward of thy labours; there shall not be then any more fear or sorrow in thy coasts.

Labour but a little now, and thou shalt find great rest, yea, perpetual joy.

If thou continuest faithful and fervent in thy work, no doubt but that God will be faithful and liberal in rewarding thee.

Thou oughtest to have good hope of getting the victory; but thou must not be secure, lest thou wax either negligent or proud.

2. When one that was in anxiety of mind, often wavering between fear and hope, did once, being oppressed with grief, humbly prostrate himself in a church before the altar, in prayer, and said within himself, if I knew that I should yet persevere! he presently heard within him an answer from God, which said. If thou didst know it, what wouldst thou do? Do now what thou wouldst do then, and thou shalt be secure.

And being herewith comforted and strengthened, he committed himself wholly to the will of God, and his anxious wavering ceased.

Neither had he the mind to search curiously any farther, to know what should befall him; but rather laboured to understand what was the perfect and acceptable will of God for the beginning and accomplishing of every good work.

3. "Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed."

One thing there is that draweth many back from spiritual progress, and the diligent amendment of their lives; the fear of the difficulty, or the labour of the combat.

But they especially exceed in all virtue, who make the greatest effort to overcome those things which are most grievous and contrary unto them.

For there a man improveth most and obtaineth greatest grace, where he most overcometh himself and mortifieth himself in spirit.

4. But all men have not equally much to overcome and mortify.

Yet he that is zealous and diligent, though he have more passions, shall profit more than another that is of a more temperate disposition, if he be less fervent in the pursuit of all virtue.

Two things especially further our amendment, To withdraw ourselves violently from those vices to which our nature is most inclined, and to labour earnestly for that good which we most lack.

Be careful also diligently to avoid those things in thyself, which do commonly displease thee in others.

5. Gather some profit to thy soul wheresoever thou art; so that if thou seest any good examples, stir up thyself to the imitation thereof.

But if thou observe anything worthy of reproof; beware thou do not the same. And if at any time thou hast done it, labour quickly to amend thyself.

As thine eye observeth others, so art thou also noted again by others.

O how sweet and pleasant a thing it is, to see brethren fervent and devout, well-mannered and well-disciplined!

And on the contrary how sad and grievous a thing it is to see them live in a dissolute and disordered state, not applying themselves to that for which they are called!

How hurtful a thing is it, when they neglect the good purposes of their vocation, and busy themselves in that which concerns them not!

6. Be mindful of the profession which thou hast made, and have always before thine eyes the remembrance of thy Saviour crucified.

Thou hast cause to be ashamed in looking upon the life of Jesus Christ, seeing thou dost not conform thyself more unto Him, though thou hast been a long time in the way of God.

A Religious man that exerciseth himself devoutly in the holy life and passion of our Lord, shall there abundantly find whatsoever is necessary and profitable; neither shall he need to seek any better thing out of Jesus.

O if Jesus crucified would come into our hearts, how quickly and fully should we be taught!

7. A fervently Religious man taketh and beareth well all that is commanded.

But he that is negligent and lukewarm hath tribulation, and on all sides is afflicted; for he is void of inward consolation, and is forbidden to seek outward comforts.

A Religious man who liveth not according to discipline, lieth open to great mischief, to the ruin of his soul.

He that seeketh liberty and ease, shall ever live in disquiet; for one thing or other must displease him.

8. O that we had nothing to do but always with our whole heart and mouth to praise the Lord God!

O that thou mightest never have need to eat, or drink, or sleep; but always to be praising God, and employing thyself in spiritual exercises. Thou shouldst then be more happy than thou art now, when for so many necessities thou art constrained to serve thy body.

Would God there were not these necessities, but only the spiritual refreshments of the soul, which, alas, we taste too seldom!

9. When a man cometh to that estate, that he seeketh not his comfort from any creature, then doth he begin perfectly to relish God. Then shall he be contented with whatsoever doth befall.

Then shall he neither rejoice in having much, nor be sorrowful for having little; but commit himself to God entirely and confidently, Who shall be unto him all in all; to Whom nothing doth perish nor die, but all things do live unto Him, and serve Him without delay.

10. Remember always thy end, and that time lost never returns. Without care and diligence thou shalt never get virtue.

If thou begin to wax lukewarm, it will be evil with thee.

But if thou give thyself to fervour of spirit thou shalt find much peace, and feel less labour, by reason of the assistance of God's grace.

The fervent and diligent man is prepared for all things.

It is harder work to resist vices and passions, than to toil in bodily labours.

He that avoideth not small faults, by little and little falleth into greater.

Thou wilt always rejoice in the evening, if thou have spent the day profitably.

Be watchful over thyself, stir up thyself, admonish thyself, and whatever becomes of others neglect not thyself.

The more thou resistest thyself, the greater shall be thy spiritual profiting.