WHensoeuer a man doth couet any thing inordinatelye , by and by hée is made vnquiet in his mind . The prowde or couetous A couetous mind neuer satisfied , but an humble spirite leadeth his life in peace man is neuer at reast wythin himselfe : but he which is poore and humble of minde , the same leadeth hys lyfe in perfite peace . But he which hath not yet mortified the affections of his mind , that person is both easily tempted , and also is ouercommed with trifling and vile things . One weake of mind , and that as yet is halfe carnal and prone vnto sensualitie , is scarcelie able to pull hymselfe wholy away from earthly desires : and therefore while he doth withdrawe himselfe , full often hée doth the same wyth sorrowfulnesse , and if one doe withstande hym , hée is soone mooued or angry . But if he haue ensued that thing which he hath desired , he is foorthwith pricked with the conscience of sinne , bycause he hath obeyed his desire , which doth no whit make to the peace which hée sought for . Therefore true peace of minde is founde , not in obeying , but in resisting the desires and affections : and that peace is not in the heart of the carnall man , nor in one addicted to externall thinges , but in a man that is feruent and spirituall .

IT is a point of lightnesse to put hope in men & other creatures , A poynt of lightnesse to trust in man , or any other creature . bée not thou ashamed to bée a slaue to others for the loue of Iesus Christ , and to seeme poore in this life . Stay not vpon thine owne selfe , but put thy hope in God . Endeuour to thy power , and God shal helpe thy good will and meaning : put no confidence either in thyne owne knowledge or in the pollicie of any mortall man , but rather in the fauor of God who both helpeth the humble , & also thrusteth down the prowde . Glory not either in thy riches if thou haue them , nor yet in thy friendes , if they be mightie : but glorie in God which both ministreth all things , and desireth to gyue hymselfe aboue all things . Aduaunce not thy selfe as touching either the mightinesse or beautie of thy body , which being taken with some smal or light disease , is by and by defaced . Do not thou stand in thine owne conceite for thy towardnesse and wit , least thou offend God , whose gyft it is , whatsoeuer goodnesse thou hast of nature . Iudge not thy selfe better than other , least perhappes thou be counted woorse wyth God , who knoweth what is in man . Be not prowde with well dooing . For Gods iudgementes are farre other than the iudgementes of men , whome that thyng doth many tymes dysplease , which doth like men well ynough . If there be any good thyng No hurt to make himselfe inferior to al men , but to preferre himselfe before other it is hurtfull . in thée , thinke that there be better things in another man , to the intent that thou mayest kéepe styll humblenesse of minde . It doth no hurt at all , though a man make himselfe inferiour to all men : but it is hurtefull if a man doe preferre himselfe but before one man . An humble man enioyeth contynuall peace : but the minde of the hawtie person is tossed oftentimes with anger and ambition .

DIsclose not thy minde to euery man : but communicate thy businesse wyth the person that is wise and Godlye . Bée seldome times conuersaunt with youth , and those that be not of the housholde of faith . Flatter not the rich , nor yet be desirous to liue with great men , but rather associate thy selfe to modest and simple , to godly and well manered persons , and deale in thinges that are profitable . Be familiar with no women , but commende or praise all godly women vniuersally . Wish to be familiar to God onely , and his Aungels . Eschue the familiarity of certaine men . Charitie must bée hadde towarde all men : but it is not expedient to bée famyliar with all men . Sometime it chaunceth A harde thing to iudge wel of a man , before he be tryed & knowne . that one being vnknowne , hath a verye good name , and afterwards , when that same partie is once knowne and present , he groweth out of estimation , and becommeth more obscure againe . Wée thinke to our selues something that we shall like other men well with whome we are growne into familiaritie , of whome when the wyckednesse of oure condicions is once perceyued , we doe also the more displease and mislyke them .

IT very much auayleth to lyue in the subiection of an other , and To liue in subiection of other , and not at a mans owne libertie , doth very much auayle . not to be at a mans owne libertie : and much more safelye doe men obey , than rule and commaunde . Many be obedient for necessitie rather than for loue : & the same they doe wyth payne , and quickely murmour and grutch : neyther doe those persons attaine vnto the liberty of minde , except they shew themselues obedient both from the heart , and also , for Gods sake . Whether soeuer thou turne thy selfe , no rest shalt thou finde in any place but in modestly bearing the rule of an other man . The ymagination and change of places hath deceyued many . Euery man hath delight to doe according to hys owne iudgement , and sheweth himselfe somewhat friendly to them which be of that minde that hée is of . But if God be among vs , we must wholy giue ouer our owne opinion and purpose , sometimes to enioy the commoditie of peace . For who hath so good a witte that he knoweth all thinges ? Wherefore trust not to much to thine owne opinion : but heare also the iudgement of other men willinglye . And in case thou shalt giue ouer thine owne iudgement for Gods sake ( notwithstanding that it be good ) & shalt followe an other , thereby thou shalt profite and come forward the better . For I haue oftentimes hearde , that it is more safe to heare & receyue counsell , than to giue counsell . For possible it is , that a mans owne iudgement , To stand to much in his owne opinion , although it be good , betokeneth pride , and wilfull stubburnesse . and opinion may be good ynough in a mater : and yet if the same wyll not obeye other , so long as reason , or the cause doth requyre it , euen by that token , may he disclose & betray his owne pride and wilfull stubburnesse .

TAke héede of the haunt of men as much as it is possible . For talke which doth commonlye passe about worldely thinges , is cause of great hurte , although it otherwise procéede from a minde that is simple and without euill meaning . For being snared with vanitie , we are quickely defiled : and manye times it happeneth that I doe wishe that I had helde my tongue , & that I had not bene in prease and company . Now , if the cause be sought why we doe so gladlye talke togither and babble one with another , ( whereas neuerthelesse we seldome returne vnto silence , without some remorse of conscience , ) it shal be found to be this , that we séeke after comfort by often communication , & desire to relieue our wearyed mindes with sundry cogitacions , & so the more earnestly that we loue and couet euery thing , or the more we perceyue that euery thing is against vs , so much it lyketh vs the more to talke and thinke thereof , and that most commonlye in vaine . For this outwarde comfort , causeth no small hynderaunce vnto the inwarde and ghostly comfort . Therefore must wée watch and pray , least the time be spent in ydlenesse : and in case it lyketh and be expedient for thée to speake , speake profitable thinges . That ought most of all to feare vs from babling , To much babling causeth sinne , and hindeethr both for that the custome of babling is sinful , and also bycause it hyndereth our commyng forwarde to vertuous lyfe . But it is not a lyttle profitable to become better and better in godlinesse , to vse vertuous talke and communication thereof , especiallye when men lyke one to the other in mynde and spirite are coupled togyther in God.

WE myght enioy sound and perfit peace , except our heds were occupyed wyth the sayings and dooings of other men , which are no point of our charge : but how can hée liue in peace anye whyle , that entermedleth himselfe in other mens affayres ? That séeketh for occasions abroade ? That calleth home hymselfe eyther lyttle or seldome times : Blessed are the simple . For they doe attayne vnto much peace . And now , why haue certayne godly men béene so perfit , and so addicted to the contemplacion of heauenlye thinges : namely , bycause they haue earnestlye endeuored to mortifie all their earthlye lustes , and therfore haue béene able to cleaue fast , and fréely to gyue themselues ouer to God with all the powers of their soule . But as for vs , we are occupyed ouermuch wyth the troublesome affections of our minde , and are to much busied with fraile and transitory things . Seldome tymes also doe we conquer euen but one vice or sinne : And as for daylye profiting and comming forwarde in godlynesse , we are not kindled vnto it , and therfore doe we remayne still colde and luke warme . Howbeit ( if being wholy mortified vnto our selues ) we were not kept backe as men inwardely intangled : vndoubtedlye it woulde come to passe , that we might be able to féele deuine things , and somewhat to make proofe of heauenly matters . The greatest ( if it be not the whole ) let doth vtterly consist in this : that we be not frée from the troublesome affections and desires of the minde , nor endeuour to walke the perfite path of the godlye . In case the least aduersitie in the worlde doe at anye time chaunce vnto vs , we are verye soone discouraged , and then doe betake our selues to such comfort as the world doth minister . But if we woulde labour with tooth & nayle , to sticke to our tackling , as it becommeth valiant souldiers , there is no doubt but we should sée ( euen from Heauen ) ayde sent vnto vs . Agayne , the same God is readye to helpe them that fight and trust vpon his fauor , which procureth vs occasions to fight , to the intent that we may get the victory . But if we shall put the perfection of a godlye lyfe in dooing of these outward things , our godlinesse shall then be soone at a poynt . Nay , the Hatchet must be put to the very roote , that being purged from desires , we may attayne vnto a calme and quiet soule . If we shoulde plucke vp by the rootes but one sinne euerye yeare , we should quickly be made perfit men .

Nowe , contrarywise it commeth to passe , that we finde our selues many times to haue béene better and more pure from sinne at the beginning of our repentaunce and amendement of life , than we were after a great many yeares of our profession . Whereby it hapneth , that whereas our heate and profiting ought euerye daye to be more and more , wée thynke it a great matter if a man can kéepe still a péece of his first zeale and earnestnesse . If we would strayne & force our selues somewhat at the beginning , it myght be brought to passe that afterwardes we should be able to performe all thyngs with delite and gladnesse . It is ( no doubt ) a payne to leaue things that a man hath vsed himselfe vnto : a more paine also to fight agaynst a mans own will . But if thou shalt not conquere small and trifling thinges , when wilt thou be able to vanquish and subdue the harder things ? First of all , resist thine owne inclination , and forsake naughty custome , least perhaps it leade thée by lyttle and lyttle vnto greater difficultie and hardnesse . Would to God thou wouldest marke both howe great peace thou shouldest cause vnto thy selfe , and ioye vnto others in behauing thy selfe godly . Out of doubt , thou wouldest then be more carefull to come forewarde in ghostly things .

IT is profitable for vs to be kept downe with calamities and aduersities sometime , bicause thei oftentimes doe call back a man vnto himselfe , whereby he may know that he lyueth here in banishment , and maye not put his hope or affiaunce in anye worldly thinges . It is also expedient for vs , that some should speake euill of vs , and haue an euill and sinister opinion of vs , though our outwarde behauiour and inwarde man be tolerable . For these things ( I saye ) doe much God is the searcher of the heart . make vnto modestie , and kéepe vs from ambition : for by this meane it is wrought , that we so much the more séeke for GOD ( the inwarde witnesse ) when as we be outwardlye contemned of men , and not sufficiently credited or beleeued . Therfore ought man so wholy to depend vpon God , that it be not necessary Man ought to depende wholy vpon God. for him to séeke many comforts . For when a man of good meaning is pressed and assaulted with aduersitie , or agrieued for hys euyll thoughts , then doth he vnderstand that gods help is so much the more necessary vnto him , without whome he findeth that he is able to doe no good at all . Then is he sorie : then he sigheth : then he praieth to be deliuered from this wretchednesse which he doth suffer : then doth it grieue him to liue any longer , & he wisheth for death , that departing out of this transitorye lyfe , he might liue with Christ . Then doth he right well perceiue that a man cannot haue perfit security and full peace in this life .

SO long as we are in this lyfe , we cannot be without miseries & temptacions . For which cause also it is written in Iob , that mans lyfe vppon the earth is a temptacion and warfare . Therefore ought euery man to be carefull about his temptacions , & to watch with praier , least the Deuil find occasion to deceyue him , who neuer slumbreth , but alwaies wandreth about , seking whom he may deuour . No man is so perfit and holy , but that he is sometyme assaulted with them , neither can we wholye be without them . For temptacions are oftentymes very profitable vnto one , though they be troublesome for the time , bicause a man is pressed downe , is purged , is instructed by them . All the godly that euer were , haue passed ouer their lyfe in aduersities and temptacions , and by them haue growen vp vnto vertuous life : and such as haue not béene able well to brooke them , the same haue become Reprobats , and reuolted . There is no calling eyther so holy , or place so solitary , but therein are temptacions and aduersities . To be short , as long as a man lyueth , he is neuer safe wholy from temptacions , bycause the same is in our selues , of which we are tempted , seing we are borne in concupiscence and lust . Temptacions come vpon temptacions , miseries vpon miseries , and alwaies haue we somwhat that we must be are or suffer . For we haue lost the state of our felicitie Now , whilst many men do shun temptacions , they fall into more gréeuous temptacions . We shall not conquere by running away onely , but by pacience and true modestie shall we be made more strong then our enimies . He which outwardelye declining temptacions onely , doth not pull them vp by the rootes : the same is so farre from profiting and comming forward , that temptacions , do so much the sooner assaile him agayne , and he is by so much in the woorse case againe . By enduring a lyttle and a little , ( and that with pacience ) thou shalt sooner by Gods helpe get the maystrie , then with sturdinesse and importunitie . Vse counsell oftentimes in temptacion . And if another man be tempted , shew Comfort th afflicted as thou wouldest be comforted in affliction . not thy selfe rough and rygorous vnto hym , but rather minister him comfort , like as thou thy selfe wouldest haue comfort ministred vnto thée . The originall of all euill temptacions , is vnconstancie of minde and slendernesse of fayth or trust in God . For lyke as a shyp without sterne is tossed too and fro with winds , euen so a lose fellow , and one that can but euill kéepe himselfe vnto that which he once determined , is diuersly tempted . As the fyre maketh triall of yron , so doth temptacion make triall of a man . We many tymes know not what we are able to doe : but what we are , temptacion doth make manifest vnto vs . Most of all we must be vigilant or watchfull at the beginning of temptacion . For then is the enimie more easily conquered , if he be not suffered to enter into the doore of the mynde , but be met without the Thresholde by the way , as soone as euer he had knocked . Therefore full well did a certayne Poet say .