thee but if she presume any thing of herself what perillsâ— and danger she is subiect vnto and she apt to fall into none can conceaue much lesse expresse And to this effect of shewing a soul how to walk securely writeth thy great seruant the Author of the following of Christ in his 21. Chapter of his third book whose words with great ioy I read and before thee speaking too I will heere bring them in beseeching thee to instruct me in the true practise of them For they contayn the way in which a foole cannot erre and without the practise of this our soules lye open to all the snares of the Diuell thine and our enemy No instruction did she so much regard so frequently reflectâ—on or more volue and â—â—â—olve in her mind nor more delighted in â—hen this that followeth being meerly of â—er own finding and obsâ—ruing in the said â—ook which she was familiar in and no â—aruaile considering the excellency and â—ecessity of it for the purpose which she hath mentioned being the securing of one in a Spirituall course thus therefor doth he say â—peaking to her soule Super omnia in omnibus requiesces â—â—ima mea in Domino semper quia ipse est â—anctorum aeterna requies Da mihi dulâ—sâ—me amantissime Iesu in Te super â—mnem Salutem Pulchritudinem super omnem Gloriam honorem super omnem â—â—tentiam DignitateÌ„ super omnem ScieÌ„tiam Subtilitatem super omnes Diuitias Artes super omnem LaetitiaÌ„ Exultationem superomnem famam Laudem super omnem Suauitatem ConsolationeÌ„ super omnem Spem Promissionem super omne Meritum Desiderium super omnia dona munera quae potes dare infundere super omne Gaudium iubilationem quam potest mens capere â—â—ntire Denique super Angelos Archangelos super omnem Exercitum Coeli super omnia visibilia inuisibilia super omne quod Tu Dâ—us meus non esâ— Quia Tu Domine Deus meus super omnia optimus es Tu solus Altissimus Tu solus Potentissimus Tu solus Sufficientissimus Plenissimus Tu solus Suauissimus Solatiosissimus Tu solus Pulcherrimus Amantissimus Tu solus Nobilissimus Gloriosissimus super omnia in quo cunctâ—â— bona simul perfecte sunt semper fuâ—runt erunt Atque ideo minus est insâ—fficiâ—ns quiâ—quid prâ—ter Teipsum mihi donas aut de teipso reuelas vel promittâ—â— Te non viso nec plene adepto Quoniam quidem non potest cor meum veraciter requiescere nec totaliter contentari nisiin Te requiesâ—at omnia dona omnemque Creaturam transcendat Aboue all things in all things my soule thou shalt euer rest in God for hee is the eternall rest of the Saints Grante Mee most sweet and louing Iesus to Rest in Thee aboue all Creatures aboue all Health and Beauty aboue all Glory and Honour aboue all I owre and Dignity aboue all Knowledge and Subtility aboue all riches and Arts Aboue all ioy and â—ladnesse aboue all fame and Praise â—boue all sweetnesse and Comfort aboue â—ll Hope and Promâ—se aboue all meritt â—nd Desyre aboue all Guifts and prefents â—hat Thou canst giue and impart aboue all ioy and Iubilee that the Mind can reâ—eiue feele lastly aboue Angells and Archangells aboue all the heauenly Host aboue all things visible and inuisible and aboue All that Thou art not my God For Thou my Lord God art good aboue all goods Thou alone most high Thou alone â—ost powrefull Thou alone most full and sufficient Thou alone most sweet and comfortable thou alone most beautifull and louing Thou alone most noble and Glorious aboue all Things in whom all â—oods together are most perfectly haue beene and euer shall be And therefore it 〈◊〉 too little and not sufficient whatsoeuer Thou bestowest on Mee besides thy selfe or reuealest of tâ—y selfe or promisest whilst Thou art not seene nor fully obtayned For surely my Hart cannot rest nor be fully contented vnlesse itt rest in Thee and transcend all guifts and Creatures whatsoeuer All things desires and loues are vainâ— But only that which tends To God alone our cheifest good And all things ells transcends My soul therefor by this sweet Loue shall day and night aspire And rest in God all things aboue My Loue and lifes desire And while I liue I le neuer cease To languish for his Loue Breathing and sighing after him Till he my life remoue For since â— am not where I loue How can I comfort find But only in the song of Loue By Loue to me assign'd And where so ere â—his word is 〈◊〉 loue It yeilds a siluer sound But if that word I misse in it Me thinks I want my ground Nothing so simple can be pennd If it but treat of Loue But that it serueth in some sort My sadnes to remoue And shall my soul by senselesse loue Which yet is neuer true Bestow more loue where it is lost Then where 't is only due â— no my God but rather lett Such folly be to me A meanes to vrge my sinnefull soul To Loue more fernently And henceforth lett me draw no breath But to aspire by Loue To thee my God and all my good By whom I liue and moue No Stagge in chace so thirsty is Or greedy of sweet spring As is my soul of thee my God While I heere sighing sing My soul where is thy Loue and Lord Since him thou canst not find O cheere vp hart be comforted For he is in thy mind To him relation thou maist haue As often as thou goes Unto the closett of thy hart Thy griefs for to disclose As silly Lambes from rauening Woolues For help to Sheapheards fly So shall my soul in euery case For help and councell hye To thee my God by humble Prayer In hope and confidence That thou my Lord willt succour me And be my soules defence And seeing that my God is rich How can I say I 'm poore And hee more myne then I myne owne What can I wish for I more And in his Maiesty and power Much more I will reioice Thâ—n if of all in heauen and earth I had commaund and choice My God one thing alone thou know'st I feare and apprehend Which is my Lord for to displease Whose mercies haue no end From all that doth displease thyne eyeâ—â— Be pleas'd to sett me free For nothing ells in heauen or earth Do I dâ—sire but thee And lett me rather death embrace Then thee my God offend Or in my hart to giue thy place To any other freind Nothing would greiue my soul so much As in me to perceaue Any affection in the world That thine would me bereaue I know thou must possesse alone Or els we are not thine In such good plight as we should be If light to vs did shine As thou desirest it should do By grace our soules within For which
are all the helps we haue Intended and haue been Imparted and bestowed by thee That we might liue alone To thee who satiat'st pure soules With ioyes that are vnknown And wo to them a thousand times Who interest haue in any Or haue deuided harts to thee After thy gifts so many For thou hast purchased our loue At too too deare a rate To haue a partner in our hart Which iustly thou dost hate O this thy wrong makes Angells blush O make it farre from me Since that I am both body and soul All conseerate to thee And I also will greiue with them To see thee haue such wrong From soules selected by thy self To sing with them the song Of Loue and praise to thee O God And euen in this place To Contemplate thee as we may O sweet and happy grace If we would dy vnto our selues And all things ells but thee It would be naturall to our soules For to ascend and be Vnited to our Center deare To which our soules would hy Being as proper then to vs As fire to vpwards fly O lett vs therefor loue my God For Loue pertaines to him And lett our soules seek nothing ells But in this Loue to swimme Till we absorpt by his sweet Loue Return from whom we came Where we shall melt into that Loue Which ioyeth me to name And neuer can I it too much Speak of or it desire Since that my God who 's Loue it selfe Doth only Loue require Come therefor all and lett vs loue And with a pure aspect Regard our God in all we do And he will vs protect O that all things vpon the earth Re-ecchoed with thy praise My euerlasting glorious God The Ancient of dayes And it I wish with all my soul Incessantly to sing But seeing this I cannot do My sighes to heauen shall ring Yea if I writ out all the sea Yet could I not expresse The ioy and comfort I do feele In what thou dost possesse No gifts or grace nor comforts heere How great so ere they be Can satiat my longing soul While I possesse not thee For thou art all my harts desire Yea all that I do craue In earth or heauen now and euer Thou art all that I would haue And I do wish with all my soul That to thee I could pray With all my hart and all my strength Ten thowsand times a day Lett peoples tribes and tongues confesse Vnto thy Maiesty And lett vs neuer cease to sing Sanctus Sanctus to thee These are his words my Lord God which whosoeuer practiseth shall find a Spirituall internall life so easy sweet secure and void of all questions that they will walk euen in this bannishment where our life is tearmed and that most iustly a continuall warrefare with a heauenly peace and security For to that soul who proposeth nothing to herself but thy selfe alone aboue all gifts and creatures what can interpose it selfe for to harm her while she remaineth thus confident and humble between Maiestyâ— and her soul. Certainly so subiect doth such an one liue to thee and to all others in that maner as shall be exacted by thee that there can nothing carry her away while thus it stands with her to any errour of vanity and her loue is so founded in true Charity and practised with such Humility and so in her very soul that nothing can interrupt her conuersation with thee Besides in a soul who walketh vpon this secure ground of only seeking thee and only resting in thee such a diuine light doth shine that she iudgeth according to the iustice of thy Diuine will and not according to sense or custome which in these blind days takes place allmost in all things of true reason and this for want of hauing recourse to thee my Lord who art the only true light and of this defect it proceeds that the diuine ways of Loue are now held so perillous and insecure in which my God thou hast an infinit wrong seeing that we were made only to Loue and attend to the praise of thee our Lord. It is true those who will pretend to lead a Spiriâ—uall life and yet seek not in all to deny themselues but desire this gift or this grace this fauour or that comfort lett them pretend for their excuse in it whatsoeuer they please do oâ—ten times miserably deceiue not only themselues but also many others and bring an internal life wholy into a scorne and contempt to the preiudice of their owne soules and also of many others But I wish that those that do this simply by being for a Spirituall life vnapt might giue themselues to that which by Superiors should be found most fitting for them and noâ— be a cause that thy sweet mercy anâ— goodnes should haue such wrong as that other soules who were fit should be hindred from hauing relation to thee by which their soules would be turned wholy into Loue by a vehement desire and longing after thee that one thing that is only necessary and from this house To witt of the Benedictine Nunn◠〈◊〉 Cambray The same she meanes for Paâ—â—â— issued thence and where her natural Sister of the same Spirit Gouernes at present I beseech thee for thy own sake keepe this misery which of all other is the greatest that I can comprehend oâ— imagin THE EIGTH CONFESSION BLESSED is that Simplicity saith my foremencioned Author in his fourth book of the Following of Christ that forsaketh the difficullt way of many questions Those are his words in his said diuine Booke where he proueth the way of Loue to be so easy and secure as I haue before signified O how happy are they who follow thee in Humility and Simplicity of hart for these haue few doubts which are the cause of questions The more a soul is void of doubts the more capable is she speaking ordinarily of these secret wayes of the Diuine Loue For commonly her way must be to resign herself to thy will What roome is there left then for questions Yet when it is thy will that in a reall doubt she ask thou teachest her how to proceed in it that it may be a help to her soul and no hindrance which seldome happens when without thy leaue and sending she presumeth to endanger herself to be intangled by falling out of one doubt and question into fiue hundred others Lett it be with my soul O Lord as it is said of Anna the Mother of thy Prophet Samuel that she turned her countenance no more towards seuerall waies For hauing been taught and instructed by thy sweet mercy that One thing is to me only necessary lett me not loose my selfe by following or trying those seuerall waies of which she speaketh I haue as thou knowst my God had sufficient triall of them to the great misery and difficulty of my poore soul for that time lett me now sing and that from the bottom of my soul that it is good for me to
adhere to my God besides whom what is to me in heauen or what desire I on earth Only thy selfe my Lord is desired by me and only thou canst comfort and satisfy me It becometh me to become wholy subiect to thee so that for time and eternity thou maist dispose of me as it pleases thee which with my whole soul I beseech thee to do and then I â—hall be as happy as I desire to be Thou knowst that since I was taught what it was to loue thee I neuer durst wish or desire any thing For it appeareth plaine to me that my blindnes and ignorance is so great that euen in the desire of that which in it self is good I may be extreamly deceiued Only thy-selfe knoweth what is most to thy honour and best for me and therefor whatsoeuer thou dost shall be best welcome to me I desire no liberty to choose any thing besides thee because it suffiseth me if thou wilt become all in all and aboue all to me which desire I know is pleasing to thee and therefor I beseech thee inlardg my hart and soulin this longing and sighing after thee my only beloued Lett my hart be free to thee For none deserues any part therein besids thee O how great a greif would it be to me if any câ—â—ated thing should be an impediment to my being wholy thine Verily if I should find that my will were false to thee by desiring any thing but thee nothing in heauen or earth could comfort me while thus it stood between my hart and thee Giue me therefor grace to be faithfull to thee who hath shewed such an infinit mercy towards me as to lett me know of the way of Loue whereby all Crosses become tolerable to me Neuer shall I be satisfied with blessing thee and thanking thee for this thy Mercy All that loue thee praise thee for me who am not worthy to name thee Verily if I be now vngratfull to thee it is pitty thy earth should beare me Yet thou knowst my extreame frailty and therefor in all haue mercy on me and in the end saue me who putt all my hope in thee What shall I render for this thy infinit benefit bestowed on me Verily if I should be despised by all the world as I iustly deserue to be and should haue and feele the paines of all that euer haue suffered for thee and should be shutt vp in a place which were only big inough to containe me and were as vnworthy of them as indeed I beleiue and acknowledg my selfe to be debarred of the Sacraments by which such grace to soules is so abouÌ„dantly imparted by thee and were held for a reprobate by all that are most esteemed and respected by me yet this were little to endure in requitall of this benefit which I haue heere recounted before thee and which I read with so much ioy that it is a solace to me in those difficulties which are only known to thee and which would if I were not exceedingly holpen by thee quite ouerwhelme me for as it is well known to thee they do oftentimes make all my strength decay so that I seem to be left without so much as is sufficient to go euen about the house But when I haue been thus dealt with by thee I haue been withall enabled more feruently to praise thee And thy intention by it was apparant to me For by it thou didst so abate pride that was most strong in me that all I could haue done or deuised or all other creatures with me could not so much in many yeares haue humbled me and haue bread such a contempt in my soul of resting or taking delight in any thing which was lesse then thee Thus my God thou dealest with me who as I haue often said am not worthy to name thy Maiesty and I see if we will but giue our selues wholy to the seeking after thee and dispose our selues to suffer whatsoeuer it shall please thee we shall not need to take care for any thing but how to please and praise thee For thou willt prouide Crosses such and so much as will be sufficient to make vâ— becom that thou wouldst â—aue vs to be and in those of thy sending there is no danger if we will endeauour to be faithfull to thee and in them call often vpon thee But when we place such perfection in suffering that we think we do nothing vnlesse we be in matters of suffring and are as it were loath to loose time as we think we do by being without occasion of suffering we oftentimes faile in those Crosses which â—e in such an humor do lay vpon our selues or thrust our selues into without thy leaue and disable vs from vndergoing and suffering those which then or afterwards are by thee thought to be fitter for vs and we seeing our selues to faile in these of our own vndertaking which we made our selues sure to be able to stand vnto grow to be deiected yea sometimes euen so farr as to mistrust all the course we had held before For we remembring we endured greater matters before being of Gods sending and through his grace presumed now allso of that strength which then we had which was not as we conceiued ours but our Lords who rewardeth no works but his owne If we will therefor in all liue secure lett vs desire nothing no not euen to haue matter of suffering saue so farr as it shall be his pleasure For certainâ—ly to suffer for him is so great an honour that one may iustly esteem herself vnworthy thereof and yet it is a thing so necessary to aduance vs in the way of Loue that we need not doubt but God will prouide it when he sees it fitt and when he doth send it come it which way it will it will be no impediment to a faithfull soule but her only way in this as well as all other things for to liue secure is to be as a little child by humble Resignation and lett God do with vs in all what he will For only by this meanes we can liue in Peace auoid the snares of selfe loue and the diuell For a soul that is apt to esteem greatly of a little suffering and thinketh when she hath in it a slight occasion that it layeth open the way to great matters between God and her soul God vseth to lead her by another way till she see and acknowledge her errour and many times she falleth into sinn and imperfection by her greedines to aduance her soul by vntimely suffering which at last maketh her cry out to thee O Lord how great is my blindnes and frailty help me therefor my God in all these miseries which heere thy sinnefull seruant speaketh of as a guilty person to thee Great great is my folly and frailty and therefor for help and strength I fly vnto thee spare my soul sinning before thee and lett me now begin to loue only thee help me in all my Lord
for vaine is the help of man I will therefor confide in thee my God my mercy who be Adored Praised and Exalted for tyme and eternity Amen THE NINTH CONFESSION LEX Domini immaculata conuertens animas testimonium Domini fidele sapientiam praestans paruulis Iustitiae Domini rectae laerificantes corda praeceptum Domini lucidum illuminans oculos The Law of our Lord is immaculate correcting soules the Testimony of our Lord is faithfull giuing Wisedome to little Ones The Iustices of our Lord be right making harts ioyfull the precept of our Lord light some illuminating the eyes These my God are the words of thy Royall Prophet which are as it followeth in the same Psalme to be desired aboue gold and rich pretious stones yea they are more sweet to a louing soul then the honny or the honny combe Lett this Law of thine conuert my soul that it may become one of thy little ones to whom the grace of true Wisedome is oâ—ten promised by thee Lett thy Iustice make my hart ioyfull For in the perâ—ormance thereof is true Peace only to be found They that liue according to this thy Iustice do enioy such a diuìne tranquillity that it cannot be expressed by any pen whatsoeuer None can walk in this path of true Iustice in perfection but the humble Those find out in thy light what is thy best will and pleasure in all things as farr as humane flesh will admitt and perform thy iust will as well as human frailty will reach When we do perform any thing by this iust rule of thy holy will we find an admirable effect theâ—eof in our soul. This is that which by performing in all things we become truly subiect to thee and haue the merit of Obedience which maketh all our actions so noble before thee and of which vertue of Obedience how much or how little our actions partake so much and no more do they deserue reward Worthyly may Obedience be preferred before Sacrifice For it is that which gouerneth heauen and earth and which only deserueth reward in thy sight Happy are they who walk this way For they haue a â—ast euen of the ioyes of heauen For as they there obey thy will so these thy humble soules do also endeauour to do the same This Obedience to thee maketh the Angells as â—ell content with their degree of Glory as to be of the Seraphins who are yet in a farr higher degree in thy Kingdome This maketh the Saints content with theirs this maketh soules on earth who aspire to thee with all their harts to limit their desires with thy good will and pleasure and by this meanes they desire neither life nor death but in it conforme themselues to thy most iust will this maketh them desyre disgrace nor Glory neither paine nor health neither Crosses nor comforts This Obedience to thee and to Superiors for thee made some soules pleasing to thee by liuing in the wildernes and others by liuing in a Community some by liuing to the profit of their neighbour and others by liuing and attending only to thee in their soules some by liuing in high and eminent degree and hauing commaund ouer many others and some by being esteemed abiect and the very scumme of the world and these if they had of their own choice and election chosen the contrary state would neuer haue arriued to true Sanctity Some also by many paines Crosses come to thee some only by an internall affectioÌ„ to thee hauing that in affection which others suffer in act they also are respected by thee By which it appeares how great a subiection is exacted by thee of those who desire to become vnited to thee and neuer can we prosper in a Spirituall life vnlesse we hearken to thee and obserue euen in the least things what thou wouldst haue vs do and go that way thou wouldst haue vs in all things whatsoeuer For we may be sure thou willt lead vs by the way of Abnegation which is the way of the Crosse which if we will walk with humility and simplicity we shall with security arriue at the port of eternall Glory and enioy thee our only beloued in that degree thou hadst ordained for vs from all eternity liue we long or dy we soone For only in thee can we be happy and by thy meere grace can we deserue to enioy thee What we ouercome is so done in thy strength that the glory is wholy due to thee alone and this I find dayly seeing that when I presume of my own strength though it be in a thing which I haue often ouercome and many times farr greater it seemes to me yet I faile in that euen often to the offending thee my Lord in an extraordinary maner From this errour therefor my God heerafter deliuer thy poore contemptible seruant that I may praisâ— thee who art my only strength and hopeâ— Lead me which way thou willt soâ—â— may blesse thee in all and rest in thee aboue all From thee the strong receaue their strength and in thee sinners that haue nothing of our owne haue wherewith to supply all our want thou flyest vp with them who by an ardent loue haue surmounted all created things and are firmely vnited to thee in Spirit and thou also lendest thy sweet hand to thy little and imperfect ones who are of a good will to help them out of the mire and durt of passions and inordinate affections In this mercy my soul doth hope and reioice and I do in my pouerty congratulate the perfections of others beseeching thee to make me partaker of their merits And aboue all out of the aboundance of thy owne store giue me whereâ—ith to retorn to thee for all the merâ—ies thou hast shewed to my sinnefull â—oul Lett me please thee and praise â—hee and desire no more but that thou do with me whatsoeuer thou knowst most to thy honour O that soules would conuert their hart wholy to thee the most desirable beawty to whom if we compare all that is fair which thou hast made they will seeme â—o be without all beawty and light O if by humility soules would dispose themselues for the Diuine Loue what a reformation would there quickly be in the whole world When I remember how many soules seperate themselues by sinfull sinning from thee it pearceth my very soul seeing they forsak him who is an infinit good and a most amiable beawty Remember O Lord for thy own sake our extreame frailty and giue graâ—e that we may all conuert and return by Loue to thy Diuine Maiesty whose mercies are aboue all thy works for which Glory be euer to thee by all for time and eternity Amen THE X. CONFESSION ACCEDITE ad Deum illuminamini facies vestrae non confundentur Come to Him and be illuminated and your faces shall not be confounded These words in our diuine Office are spoken not only by him who by thy owne testimony was a man
if we would intend thee in al and haue relation to thee in al who art more present to our souls then we are to our selues we should hear thee giuing answers sometimes by others sometimes by thy self and sometimes by tâ—e words of holy Scriptures and ancient Fathers and subiects would be tractable to Superiors rather gouerning by thee then by themselues what thoâ— wouldst commaund they would commend and in al not seeking their own glory or exaltation would glory in thee not in their own powerâ— and what were done by thee they would then accompt only wel doneâ— but what they did oâ— themselues they would accompt little profitable as to the aduancement oâ— souls Then they would be able to se whaâ— were fit for euery soul vndeâ— theiâ— chardg and when thou permittedâ— this not to be so cleer to them theâ— would humble themselues acknowâ—ledging it happened for their vnâ—woâ—thines beseeching thee to do thaâ— by thy-self which could not be done by them and if thon shouldst perhaps let another though their subiect to see and discern what were fit in that case or cases though he were but the last and lowest and of the least esteeme in the Conuent yet certeinly such Superiors would not accompt it to derogate from their authoritâ— that such an one should supply their place and Offifice vpon occasions becaus they seek thy honour and not their own and though thou hadst giuen them power to command yet no otherwise would they vse it then according to such maner and in such cases as thou dost require they should In this maner gouerning with relation to thee and regard of thy wil and with indifferency what thou wilt do by them what by others and what by thy-self whose spirit breatheth where it pleases Then the sensual loue and friendship between the Superiors and their subiects would cease then sincerity and reason would take place both in the commander and in the obeyer both thinking al their loue and labour to be too little for thy Godnes then would be peace on al sids and the imperfections of al would turn to the aduancement not to the preiudice of any then as they desired the friendship or fauour of none but in al things willingly and gladly depending of thy prouidence so they would be friends with al thy friends and pitty and pray for from the bottom of their souls those that are thine enemies amongst which they â—ould verrly beleeue they should haue been the greatest if thou of thy sweet Mercy hadst not preuented them Also inferiors that truly liue to thee and desiring nothing els but thee though thou didst teach and instruct them about the vse of indifferent things by an internal ligâ—t which discerneth between custome and true reason between their natural desirs and thy true Iustice which only ought to take place in al things yet they accounting themselues wholy vnworthy of being instructed by thee most willingly hear thy wil and commaunds not only from Superiors but from any creature whatsoeuer accounting it sufficient for them that it was signified to them that it was thy wil the which we ought to follow as doth a shaddow the the body or els of little worth is any thing we do For thou rewardest no works but thine own O if al creatures would serue thee according to their capacities and â—tates what a resemblance would this life haue with heauen No person no state can pretend to be excused from being able to serue and pleaâ—e thee who hast made our hart for thy-self and it can neuer haue true rest and repose but in thee the Center oâ— our souls What creature is so little or contemptible that doth not in some sort inuite vs in its kind to loue and praise thee my Lord God If we would lâ—ue thee they would not fail to serue vs til we could serue thee without them But alas as it is affirmed and that most truly thaâ— order is the life of things so man being out of order by seeking himselâ— more then thee and by doing that which may redound rather to his own honour then to thine hath made al thy other creatures refuse that obedience which they owed to man if tat he were truly obedient to thee Our defect in this towards thee puts al out of order For how can subiects be pliable to the wil of Superiors if first they be not in the way of obeying thee witâ— relation of their obediences to man as to thee and meerly for an according to thy â—il And how can we bâ— at peace with others iâ— first we bâ— not by true resignation in a way tâ— haue peace with thee in our own soulsâ— Where is the Obedience due to thee and others for â—hee since oftentimeâ— out of blindnes we giue Caesar thaâ— which was Gods and deny to him that which was due to him by the 〈◊〉 of God As also if Superiors anâ— Priests should stand vpon points vâ— surping that to themselues whicâ— thou hast reserued to thy self what shal become of subiects Certainly they wil not wel know what to do vnles it be very right between them and thee But alas Si sal euanuerit in quo salietur If the salt loose its vertue in what shal it be salted Happy are they that light vpon a good Superior but much more happy are they who by true light in Humility and Abnegation are instructed by thee who art the only true teacher of Humility true obedience and perfect Pryer O my Lord when shal it be said that the multitude of beleiuers are of one hart and soul When shal al be vnited in the bonds of true peace Neuer til our Charity beginning in thee do spread it self to al others for thee For there is no true friendship but that which thou knittest between such as loue al in and for thee and thee aboue al that can be imagined or desired O when shal thy Iustice and Truth in all things take place that the earth may breath forth nothing but thy Praise Then we should be in paine and not seeme to sufferâ— so sweet or pleasing would the paiâ— be we should liue on earth noâ— as being strangers in heauen and liuing heer should more liue witâ— thee our beloued then where we of necessity liued For then thy wil being done in earth as in heauen the earth would resemble heauen wherby the pain and grief of our banishment would be sweetned with â— comfort almost heauenly and thaâ— together with resigning our selues to thy holy wil to be contented to be denyed for a time til thy wil might thereby be wholy accomplishedâ— and after that come to see thy glorious face and enjoy thee as thou anâ— in thy-self who is our only happines the expectation wâ—erof would makâ— this world tolerable to vs and wâ— should then seek thy glory and thâ— fulfilling of thyâ—ustice â—ustice in al things and not our own comfort anâ— honour Verily al thy disposition are so
able to resist thee in them Then their iudgment would be so cleered that they would vnderstand most hidden mysteâ—ies Then an hower of praier would instruct them more fully then fifty years study can do they hauing by the meane of such prayer in al things relation to thee the only true wisedom and in whose light only is true light to be seen By louing thee and dying to themselues in al things they would become maisters of themselues and al the world would then noâ—hing moue them nor would any thing affright them becaus thou wouldst be their stay and comfort in al things If we wil do as we ought and as is best for vs we must be subiect to the wil of God in al things without exception And this is the beâ—efit of an internal life that it makes one capable of seeing and knowing Gods wil and â—lso most ready to performe it Which way soeuer he signify it to them which makes them obey as readily and willingly meerly for Gods sake and out of obedience to him a simple or imperfect Superior as they would an Angel or the Wisest creature in the world yea if it were possible that a worme or any other creature were ordained by God to rule ouer them â—hey would with al their harts embrace his wil by them For without this total subiectâ—on to God it is impossible to become truly Spiritual For if we resist his wil in our Superiors in vaine do we pretend to please him This vertue therefor of Obedience we must learn of him the which must be grounded vpon true ' Humility that must be our stay in al things And those two vertues of Humility and Obedience together with the diuine vertue of Discretion he wil teach vs if we do our parts in seeking to become more more humble and subiect to him For seeing it is his wil we should obey and become truly Humble how can we doubt but he wil giue vs the grace if we Humbly and perseuerantly beg it of Him and practise those vertues vpon occasions as wel as we can For he himself hath saâ—d whâ—n we aske our father bread he doth not giue a stone nor if we aske him fish wil he giue a serpeâ—t much lesse wil he deny vs what is necessary to make vs pleasing to him and we seeking or desiring nothing but by true loue to be faithful to him O Praier praier able to obtaine al things O how cometh it to passe my Lord that this Oâ—â—ipotent thing â—as some of thy deare seruaÌ„ts tearme it praier should be so vnknown yea and euen to them whom thou tearmest the Salt of the earth contemned I meane Mental praier at least for the practise of poore simple women for whom they hold it aboue al things most dangerous euen to my own knowledg as I haue known affirmed by Superiors of seueral Orders O misery to be truly lamented by al that haue or may haue tast iâ— praier and by the effect thereof know how sweet a thing it is to attend only and wholy to the praise and loue of Goâ— Surely the want of the wisedom which by praier the Saints did gaine is the cause why cústome and opinion do take place for the most part in this world of true reason Surely neuer was the world reformed of its sins and errours but it must be by the wisedom which cometh from God and is farre different From that which is accounted Wisedom by the world which as S. Paul saith is folly before God CERTAIN OTHER DEVOtions of the same deuot Soul D. Gertrude More which she left written in her Breuiary In the fore part of her Breuiary she had framed and written the ensuing praier for her due performance of the diuine Office viz Al you that blesse our Lord exalt him al you can for he is greater then al your praises OMNIS SPIRITVS LAVDET Dominum Let euery spirit praise the Lord. AND I â—hy poore creature who am not worthy to name thee my Lord my God and al my good do heer in the preâ—sence of al thy Celestial Court desire 〈◊〉 peâ—form this my Office with al diligenâ—â— and with an amourous affections towards thee my â—oâ— who hast imposâ—d this sweet and most to be desired obligation vpon me sinner who doth not deserue any such honour or comfort from thee as to be admitted to ioine my cold and frozen praises with al those who praise thee either on earth or in heauen where al to my comfort do without ceasinâ— continually praise thee And for what is wanting in me for the performance thereof as I should and ought to do supply it out of the superaboundance of thâ— merits and mercâ— I desire to say it with al my hart according to the intention of our holy Mother the Catholick Church of which I desire through thy grace to liue and dy a true member be thâ—u according to her desir Adored Blessed Magnified and supreamly Superexalted by â—t Let it be to the honour of thy al Immaculaâ—e Mother the Lady and Queen of Angels and Saints to these in a particular maner â— viz to my good Angel our most holy Father S. Benet S. Scholastica S Ioseph S. Peter and S. Paul S. Iohn Enangelist S. Iohn Baptist S. Thomas and my deare S. Augustin S. Mary Magdalen S. Gertrude and in fine al that are in Heauen haue by it to them exhibited by thee what thou willest and desirest should be I beseech thee also that I may by it pray to thee or al afflicted pained tempted and troubled that they may please and praise thee in those their miseries and ouercome them to their comfort and thy glory I also offer to thy sweet Mercy al those souls who by deadly sin are enemies to thee which is indeâ—d the misery of miseries O lét them return to thee wâ—o art our beginning and the true Center of our souls from whom to be separated by sin â—s a most greiuous hel and to whom to be vnited by grace is a most sweet Heauen Conuert therefor and recal those souls to thee for whom â—hou spaâ—edst not â—hy most pretious Bloud shedding it to the very last drop for vs finners I offer thee also my Parents who haue placed me heer in thy house where here I may euen heare and see how to serue thee and where I may night and day attend to thee and praise thee my amiable and most to be desired beloued whom to serue and to be obliged to loue is the only happines in this world and to whom to be tyed by vowes and other obligations of Religion is a most sweet seruitude and yoâ—e and so sweet that no liberty is to it to be compared I offer thee also our holy Congregationâ— and al that euer or shal desire my poore vnworthy prayers and aboue al I offer thee al those in earth or Purgatory which thy diuine Maiesty would haue me pray for to thee beseeching thee that tâ—y Diuine
and euer wil be to thine honour from whom proceedeth al good If he I say stood need of gathering out of thy Soly Scriptures and the writings of holy Saints somewhat that might eleuate his mind to thee when he grew more cold by reason of humain frailty as he professeth before his Manuel whose words I wil heerafter bring in as being most sweet to me whaâ— need then hath my poor soul to gather together certain deuout and amouâ—rous words who scarsely in the reading thereof can lift vp my hart to thee but my hope is in thy Metcy whiâ—h is aboue al thy works and out of whiâ—h thou hast said by thy Prophet Men and beasts thou wilt saue To this Mercy I fly in this Mercy is al my comfort and consolation I cast my-self into the arms of this thy Mercy and Pitty I haue nothing wherein I can trust Some haue suffered for thee in their body others in their mind others in both Some for thee haue taken great pains and vndergon great labours and austerities others by couradgiously â—upporting disgraces and miseries haue become thereby most deare to thee others while they were afflicted and persecuted praied to thee for their enemies and therby procured pardon for their own sins But alaâ— my God as for me when I cast backe mine eyes vpon my life past I can find nothing done or suffered by me wherin I can hope wherein I can trust Al those things which I behold others daily to practise are far fromme I haue liued in this house of whom I may truly say Haec est generatio quaerentium faciem Dei Iacob This is the generation of those that seek the face of the God of Iacob vnmindful and vngrateful to the God of Iacob yea my whole life hath been ful of sin and iniquity and without end or measure haue my offences been against thee yea iustly maist thou condemn me to the boâ—tomlesse pitty of hel But yet I wil hope in thee I am sorry from the very bottom of my hart that euer I offended thee or straied from thee Behold I now consecrate my-selfa new body and soul to thee take away from my soul what therein displeaseth thee Al thy Angels and Saints be intercessors for me especially thy deare Mother the faithful helper and Aduocate of vs sinners TO OVR BLESSED LADY the Aduocate of sinners AL hail O Virgin crownd with stars and M one vnder thy feet Obtaine vs pardon of our sinnes of Christ our Sauiour sweet For though thou art Mother of my God yet thy Humility Disdaineth not this simple wretch that flyes for helpe to thee Thou knowst thou art more deare to me â—hen any can expresâ—e And thâ—t I do congratulate with ioy thy happinesse Who art the Queen of Heauen and earth thy helping hand me lend That I may loue and praise my God and haue a happy end And though my sins me terrify yet hoping stil in â—hee I find my soul refreshed much when I vnto thee fly For thou most willingly to God pâ—titions dost preseâ—t And dost obtain much grace for vs in this our baâ—nishment The honour and the glorious praise by al be giuen â—o thee Which Iâ—sus tâ—y beloued Son orâ—aind eâ—ernâ—lly For thee whom he exalts in heauen aboue the Angeâ—s al And whom we find a Patronesse when vnto thee we câ—l Amen O Mater Dei â—e â—ento mei Amen As also my good Angel S. Ioseph Saint Iohn Euangelist S. Martin S. Augustin S. Thomas of Aquin and thou my most holy Father S. Benet To our most Holy Father Saint BENEDICT MOst glorious Father in whose School I liue and hope to dye God grant I may obserue thy Rule for in that al doth lye For no perfection can be named which vs it doth not teach O happy she who in her soul the sense thereof doth reach But many praise Obedience` and thy humility And yet conceaue not as they should what either of them be The simple humble louing souls only the sense find out Of any discret obedient Rule and these are void of doubt Yea vnder shadow of thy wings they vp to heauenâ— fly And tast heere in this vaile of teares what perfect peace doth lye Hid in performâ—nce of thy Rule that leadeth vnto heauen O happy souls who it performe the ways so sweet and euen By Prayer and Patience its fulfilled Charity Obedience By seeking after God alone and giuing none offence The more I looke vpon thy Rule the more in it I find O do to me the sense vnfold For letter makes vs blind And blessed yea a thousand times Be thou who it hast writ And thy sweet blessing giue to them who truly performe it For those are they which wil conserue this house in perfect peace Without which al we do is lost and al that 's good wil cease And praised be our glorious God who gaue to thee such grace Not only him thy-self to seeke but also out to trace A way so easy and secure if we wil but thee heare To haue relation to our God who is to vs so neere For at this thou dost chiefly aime that God our souls do teach O if we did truly obey he would by al things preach His wil to vs by euery thing that did to vs befal And then as thou desirst it should he would be al in al O pray deare Father that he euer be our only loue and al eternally Amen Saint Scholastica S. Gertrude and in fine al in heauen or on earth that are pleasing to thee be pleased to make me partaker of their merits and praiers and aboue al wash me in thy pretious Bloud one drop whereof had been sufficient to haue redemed a thousand worlds In this is my hope and confidence by this I hope to be enriched with al that is wanting in me For in that thou art and possessest I more reioyce and exult then if I had whatsoeuer in earth or in heauen I could desire at my command In this ioy I cry out withal my hart with al my soul and with al my strengh O how much good and happines do I possesse seeing my God who is more my-self then I my-self am doth possesse so infinit Glory Maiesty and so infinit good things for indeed I haue and hold him more mine own then any thing that euer I had or held heertofore This is the comfott of my pouerty and the repose of my labour This my most delightful most amiable most bright and beawtiful and most Glorious God is always present with me to heare my praises and receaue my petitions In him I am rich though in my felf I am poore and contemptible To him my most louing God be giuen now and euer al Laud and Praise and Glory by al in heauen and earth for euer and euer Amen These Collections once more I offer to thee my God and those that in perusing thereof are moued thereby to loue and praise thee be they my Goâ— mindful of
of my death obtain for me wretched sinner confidence in his Mercies which are as thou knowst aboue al his works I am not worthy to loue but he is worthy of al loue and Adoration I cannot without great ioy remember these following words of the Prophet I saie hoping his Goodnes wil for his own sake giue me leaue to apply them to me poor and sinful soul though I desetuâ— nothing of my-self neuer hauing done him any faithful seruice in al my life Chap 43. v. 1. And now thus saith our Lord that created thee and formed thee Feare not because I haue redeemed thee and called thee by thy name Thou art mine 2. When thou shalt passe through the waters I wil be with thee and the flouds shal not couer thee when thou shalt walke in fire thou shalt not be â—uâ—ned and the flame shal not â—urn inâ— thee O blessed Saint make intercession for me that I may be confident in him who thus aboundeth with Mercy Amen 3. Because I am the Lord thy God the Holy one of Israel thy Sauiour 4. Since thou becamest honourable in mine eyes and glorious I haue loued thee 5. Feare not becaus I am with thee 6. And euery one that inuocateth my name for my glory I haue created him formed him and made him 8. Bring forth the blind people and hauing eyes the deaf and he that â—ath eares 9. Let them giue their witnes be iustified 10. In very deed you are my witnes saith our Lord and my seruants whom I haue chosen that you may know and beleeve me and vnderstand that I my self am 11. I am I am the Lord and there is no Sauiour beside me and there is not that can deliuer out of my hand 16. Thou saith our Lord that gaue away in the Sea and a paâ—h in the vâ—hâ—menâ— waters 18. Remember not former things and looke not on things of old I am he that takes cleane away thine iniquities for mine own sake and I wil not remember thy sins 26. Bring me into remembrance and let vs be iudged together Tel me if thou â—aue any thing that maiest be iustified Hethertho the words of the Prophet I saie S. Iohn 2. v. 12. I writ to you litle children becaus your sins are forgiuen you for his name And now my children abid in him that when he shal appeare we may haue confidence and not be confounded of him in his coming My dearest beleeue not euery spirit and euery spirit that dissolueth Iesus is not of God Feare is not Charity but perfect Charity casteth out feare Let vs therefore loue God becaus God loued vs. This is the Charity of God that we keep his Commandments and his Commandments are not beauty O infinit Goodnes who art Charity it-self powre thy Grace aboundantly into my poor foul I inuoke thee my God by the merits and intercession of al thy Saints in Heauen and seruants on earth to haue mercy on me now in this my last extreamity Al I desire is that in life and death I may be disposed of according to the multitude of tâ—y most aboundant Mercies a fountain neuer drawn dryâ— Al my ioy is in that thou art my God and that I am at thy disposing Though I am poor in al vertnes yet I am confident to be partaker of thy Merits ó sweet Iesus which thou liberally bestowest according to thy wil and pleasure O be thou blessed in al thou disposest O my God who art al I desire Into thy hands I commend my spirit who art blessed for euer Amen The most learned of D. S. Augustin saith Aiâ— eruditissimus Doctorum Augustinus O eternal Truth and true Charity and O aeterna veritas vera Charitas Deare Eternity Thou art my God to thee chara Eteruitas Tu es Deus meus I suspire day and night This is that subliue Tibi suspiro die ac nocte Hic est sublimis ille Contemplatiue Augustine Contemplator Augustinus Cuius cor Charitas Christi vulneraueraâ— whose hart the Charity of Christ had wounded O my deare Saâ—nt whose great Humility I can neuer to much praise and admire pray for her to whom thou hast been in her greatest afflictions and miâ—eries euen as a Father and Mother for which be exhibited honouur to thee by the most sweet hart of IESVS our Sauior the Son of the liuing God by which and from which doth most aboundant sweetnes flow to al the elect In the power that he gaue thee being one by whom he bound and loosed sinners giue an aboundant benediction to thy poore seruant and beg of my God that I may neuer seek or intend any thing for time or eternity but his honour and Glory and that I may so humble and subiect myself vnder his mighty hand thaâ— for his loue I may willâ—ngly submit my-self in what maner he pleases to al creatures Let me commit and commend my-self to thy protection who art a careful receauer of al my petitions and who art one who in a most particular maner Godâ— hath giuen me confidence in in al â—he necessities wherein my soul doth stand need of an Aduocat and friend O happy change to leaue al friends on earth to find the more certaiu assured friends and Intercessors in Heauen who are neuer absent neuer vncertain nor euer do they fail as those in this world are subiect to do Be therefor mindful of me I beseech thee in my life also in my last extremity and remember that when affrighted with the multitude and greiuoushes of my sinnes and imperfections I durst scarsely cast vp mine eyes to Heauen or cal vpon God and his Blessed Mother who might iustly disdain so vngrateful and contemptible a creature Yet by thy meanes and being incouradged by thy example and reading thy life and books so ful of Conâ—idence and sweetnesâ— I found my hart lightned and my spiâ—it refreshed and my soul exceedingly comforted finding in thee and by thee expressed what a good God we haue and that as his Mercies are aboue al his works so he is able to forgiue more then we can offend Thou knowest thy very name when I am sad and afflicted doth refresh me to behold it and seemeth to smile vpon me in my miseries assuring me of â—hy helpe in al my soul standeth need of thee in this my pilgrimage and ban shment from my God who is my only loue life desire and al my happines Tâ— whom for euer be al Glory Honour anâ— Adoâ—ation by al as wel on earth as in Heaâ—enâ— and whom by his sweet Mercy and thy intercession I desire and hope to loue and sâ—rue for euer and euer Amen Omnes qui habebant infirâ—os ducebant illes ad Iesum sanabaâ—â—ur Al that had diseased brought thâ—m to Iesus and they were curedâ— To whom therefor should I fly in my manifold infirmities but to thee my Iesus my Goâ— and my Sauiour Who is worthy oâ— our loues our thoughts our harts and our souls but
thy own self my Lord who made vs for this alone that by true sincerâ— affection we should adhere to thee the chiefe and supreame Good O woe is me iâ— for any intention or for any creatures sake whatsoeuer I should do any thing with other intention willingly then to please and become inwardly in the bottom of my souâ— vnited to thee heer by grace and in Heauen for al eternity Al things and creatures fail only tâ—y-self art constant thou art alwayeâ— present alwaies willing to helpe thy poor seruants euer ready â—o cure our woundsâ— which through human frailty by sin we daily cause in our souls Let vs who haue been greiuous sinners and do so aboundantly experience thy Mercy giue great and continual praise to thee our God who hath sweetly redeemed vs to thy-self in the Bloud of Iesus thy Sonne the immaculate Lambe giuing vs therby hope of remission of our innumerable sins Great art thou O Lord and exceeding worthy of al Praise O let al things Adore and Exalt my God with al their soul and strength What other study what other endeauourâ— or what other desire shal possesse my soul willingly day or night but that I may in al and aboue al things praise and loue my God As nothing is superior to a soul but thy self so nothing but thou can satisfy and satiat our souls in Heaueâ— oâ— earth nothing I say but thy-self to whom ouly let my hart â—ende and only in al things intend Thou being the only true and proper Center of our hart and soul what can make this miserable banishment where to my greife I daily offend thee tolerable to me but only to aspire to thee by sighs desires and vnspeakable groanes in my hart and soul O let true loue vnite me to thee who art by al Adored and Praised for al eternity in thy Heauenly contrey Amen Some speeches of heathen Consuls and Philosophers which shew Christians their duty also their happines in knowing how to make good vse of their knowledge to their Saluation in which those Heathens perished becaâ—s they did not beleeue and acknowledg our Lord God but vanish away in their own cogitations by seeking only fame honour and applause of the people c. which yet in their wisedom they saw to be but an vncertain vanity AND first The answer of one of the greatest and wiâ—est of them when he waâ— offered power and honour and sacrifice according to their custome of vsing such as for wisedome nobility and couradg deserued it in their eyes The more saith he I consideâ— with myself of things done boâ—h in old and later times the more the vncertainties and vanities of fortune in al moral affaires oâ—curâ—e to my rememhrance and the more plainly doth their vanity appeare vnto me O my God what a deâ—inition is heer of a heathen which did not so much as know thee or for what end this vncertainty was in them permitted by thee What a shame is it if we who are not only Christians but religious should esteem or seek after any thing but thee in whom alone is stabiliâ—y to be found and enioyed One hing is necessary Let chance fortun power where it is giuen by thee dâ—spose of al things as they wil as for me I wâ—l sing in al occurrences It is good for me to adhere to my Lord God thâ— only desire and beloued of my soul and hart I wil hauâ— no care or study but how I may in al chances spend my whole forcâ—s and strength in his Praise who be Adored prostrat by al creatures for euer and euer Amen Amen ANOTHER SAID Such as stand in feare are irresolute in al their determinations He spoake it of those who out of feare to displease and desire to please for human respects became â—hereby a slaue to euery ones humour and keept not their freedom and liberty which was got by suppressing of natural passions Another speaking in a controuersy where one was to be iudg of two accusing on another and defending themselues before the Senate saith The truth or thing beleeued and wrested to the worst are easiâ—y to be discerned by one iudg if he be vise vpright and iust and not interrested in neiâ—her side Also another said That the disloyal are odious euen to those whose instrumeÌ„ts they are Of a little beginning comes often great incoÌ„uenience which might be preuented by doing as one of the Heathens dâ—d who excelled most of his time in Nobiâ—ity wisedom and al moral vertues who had so great temper ouer his affections and passions that neither for honour as being offered to be made a King nor for gain would he be false to his Pâ—iâ—ce who yet fauoured him â—o little by reason he was so much honoured by al the common wealthâ— that he gaue way to haue him poisoned at thirty years of age he being also his own father that was Caesar. He was so iust that in matâ—ers of the greatest controuersy he alwaies did true Iustice and his enemy whom he knew sought his death he honoured as his Partner being yet in nobility much his inferior but boare rule with him at Caesars command This enemy being once at a baÌ„quet with him where most of the Nobility were present he vttered sâ—ch disgraceful words and speaches of him to his face that al were amazed to see him not so much as change his counâ—enance at him And after this hearing he was in distresse at Sea he sent his own Conuoy to deliuer him from drowning though he knew his iourney was to accuse him to Caesar and the Senat and also to plot his death which indeed heat last achiued being both at one Bancquet not loÌ„g afâ—er which example sheweth vs how amiable vertue is euen in the very Heathens in whom it was but moral â—how much ought we to practise it in whom by Charity it becometh Diuine O how truly glorious are they my God who indeed posses thy loue which so worthily by holy Scripture is tearmed most Honourable wisedome But alas to humain frailty it is hard to put vp iniuries much more to do good for euil at least nature suggesteth to vs that it is vnpleasant and therefore vrgeth vs not to put vp this or that least those who are contrary to vs do add difficulty vpon difficulty seeing we put it vp so quietly But this pretence of nature is so fals and oft euen in humain respects so inconuenient whilst we by disputing resisting or in the like maner requiting do draw grater incoÌ„â—eniences vpon our selues where as quietly â—erting it passe it would soon come to nothing Nayfarther I wil speak add this to the honour of my Lord God whose way of vertue and the Cross is so sweet in coÌ„parison of the way of sin and yealding to our passionsâ— that if he had neuer intended other reward for those that Humbly practise vertue and go the way of Resignation but that they receaue in this life he
Obedience by a certain persons means is much feared in vs by our Fathers And that is that we sleight neglect and contemne al books and instructions but Fa. Bakers VVhich is as God knows quite otherwise For though as may be gathered by what I haue heere collected and noted I do arme my-self by al the means I can imagin against those Obiections which are made by those of contrary ways that I may hold on my way which seemes to be so proper and fit for my desired estate which I haue taken vpon me by my profession I haue no reason to alter for ways I am not able to vnderstand my conscience being â—atisfied with this I am in and my Supeâ—iors neuer yet condemning the same Yet â—s I say I am far from sleighting other instructions but hold they are very good for â—hem for whom they may be proper which they do not seeme for me Because the more I read or hear of them the more confusedâ— without coherence they seeme to be Foâ— I find nothing but saying and vnsaying as iâ— seemes to me as in one place vrging mosâ— vehemently the necessity of mental prayerâ— and in twenty other places making it a mosâ— impossible thing to giue ones self to prayeâ— without more endangering our saluation then before And where they treat of Obedience they treat of as it seemes to me in such maâ—ner that it is almost impossible to find ouâ— how or which way one may performe 〈◊〉 in any certain or quiet maner But thâ— more they speak of it the more impossiblâ— thing they seeme to make it And verilyâ— could neuer put it together to make otheâ— sense of it do what I â—an then to draw iâ— to this as they expres it that it is a moâ—â— seruil thing and much like that where witâ— sâ—ruants are subiect for fifty shillings a yeâ— in the world and no further effect coulâ— come to me by the practise of it as thâ—â— seem to meane as to any true knowledâ—â— of God or my-self then would haue comâ— by my being a seruant in the world onâ—â— forsooth by reason it is performed by vs iâ— vertue of our vow of Obedience whicâ— makes them acts of greater perfection anâ— consequently of much more merit But thâ—â— is a subtile point fitter to be disputed then nâ—eessary to be beleeued For I know and that by experience that it is possible to comply with our external Obediences and performe them so that the Superior shal haue one in good esteem and be able to discouer no great defect in our performaÌ„ce of them And yet thâ— soul as far from knowing what true obedience is as she was when she came into Religion performing them al that while but in a natural maner of which proceeding nothing can be expected but a natural effect Pride and disobâ—dience encreasing daily in the soul which is an entrance if God preuent it not to vnspeakable inconuenience But yet though I could draw no sure and solid ground for a soul by Obedience according to such instructions yet the defect may be in me as to those ways and not in the instructions For some haue affirmed they find much good by them of which I am exceeding glad For so souls may liue Quietly Obediently and Humbly in the howse it is al one to me by what meanâ—s or by whom God Almighty doth it And there are some in the howse that I should aduâ—se rather to read such instructions then Fa. Bâ—kers if I were worthy to giue aduise And this I would do if they weâ—e both priuate men but much more now these instructions are deliuered by the Confessor whose place deserueth an extraordinary respect which to my powre shal euer be giuen him or any other in his place whosoeuer he be But yet I must needs say that of al in this howse I could neuer see but one who could discourse and distinguish his points in and of Obedience and draw out of them a setled quiet and satisfactory course but that when he is gone they be as far to seeke as they were before in the vnderstanding of it For another wil expres it in another maner and so vnder al while they liue they must as it were begin again This therefor was that which made me so affect F. Bakers instructions at first when he deliuered them because I saw they were grounded vpon God not vpon him who could neuer fail whatsoeuer became of him And by this regarding God in al and doing al out of Obedience to him our soul becometh so humble that it liueth in a maner as subiect to al she liueth with as any one can be to any Superior in the world She troubleth not her head disputing how which way and in what maner she shal obey in this or that but she simply obeys in al as far as her frailâ—y wil permit and as willingly would she be the most abiect and most neglected in the howse as euer she was willing to do any thing in al her life For hauing recours to God maketh her insensible to those things so fat as may stand with flesh and blood And God doth send and giue a soul that seeketh nothing but sincearly to loue and please him such occasions to humble herself which to none can be seene becaus the knowledge and cause is wholy within herself that it is of more force to humble her then her being neglected of al the world would be though that be also a great help and a great fauour of God For her soul can neuer be pure and free for the ascending to the praise of God til it be very humble which the more a sonl endeauoureth to be the more Peace doth she enioy and the freer accesse doth she find to God and the lesse impediments between him and her soul. For this true Humility and Obedieuce to God which Fa. Baker doth so vrge a soul to in al his Words and Books is an immediate disposition to that which S. Paul wished to vs. VVhich is that our conuersation may be in Heauen And neuer was there such perceptible friendship loue and correspondence beâ—ween any in this world how great soeuer their loue might seeme as there is between those souls and our Lorâ— and his Angels and Saints in Heauen VVhich though it be not so perceiuable to sense as the other which is founded vpon that alone yet by Faith and loue the soul doth more plainly and certainly enioy it then we can be certain of any thing which with our coâ—poral eyes may be seen and such a confidence doth accompany his loue that she desireth not to be more certain of any thing She can wish then that she dependeth wholy of her God alone whose wil is aboue al mast deare to her and to whom she often cryeth out in her soul with the glorious S. Augustin saying That al that aboundance that is not her vâ—ry God him-sâ—lf is to her but extreame penury And therefor she
it is his wil that in al those things as wel as in meere internal the soul should simply regard him and that as absolutly as if he by him-self had bidden or commanded her Neither doth such a soul regard who or what or in what maner God requireth it at her hands but it suffiseth her that it is he that exacteth it of her whom she in simplicity of spirit endeauoureth to regard in al things with out any mean of creatures Which maketh the soul indifferent whether she were commanded by an Angel or a worme if it were Gods wil rather to command her and signify his wil to her by the worm not that she esteemed not of the Angel in a far higher degree but becaus she would not make any thing her obiect or do any thing out of any other respect then to conforme her-self to the diuine Iustice in al things and regard him alone in al she did or omitted And câ—rtainly let a soul be persuaded or persuade her-self what she wil as a means to arriue to perfection she shal neuer find true peace if she be of a contemplatiue spirit and be not defectiue in her natural iudgment but by following the diuine cal and regarding that in al she doth or omitteth and though she do al that Superiors command yet to do it with as little regard of them and as much of God as if he had immediatly commanded her by him-self And so much as God shal by his grace concurring with her care and diligence enable her to work in this obseruation of the diuine cal so much the more light she shal haue for the obseruing of it so much the more profit and peace wil she find in her own soul and so much the more shal she walk according to the Iustice of God of which how much the more our works do pertake so much are they worth and no more for as Tauâ—erus saith God rewardeth no works but his own VVhere it is said in our Constitutions that after our profession we haue not so much as powre ouer our own bodies or souls I vnderstand it that by the very nature of our profession we are so bound to tend to Perfection that we should do nothing but in regard to God whose wil we haue â—here professed to choos for our own and whose Iustice we wil with al diligence perform let him signiâ—y it by what whom and in what mâ—ner hâ— please without any regard of our own profit or commodity for time or eternity and certainly in this sense Obedience cannot be too much commended But let our actions be neuer so much commended and applauded by our Superiors and al others if it go not right between God and our souls it wil be but little to our comâ—ort or profit And if we reflect vpon the circumstances of the Superiors command whâ—reby wee may obscure that regarding God in our souls we shal neuer become perfect in Obedience For as S. Paul saith Powre was not giuen for distruction but for edification and applying it performing it and exacting it in an other maner then as it was meant and ordained by God in and by our Religious Profession is the reason that so few become pâ—rfectly Obedient for by making our Obedience to regard Superiors in the first place for example to trouble and perplexe our-â—elues in thinâ—ing it must be done with this circumstance and this maner and at this time and diuers other circumstances little to the purpose or els I shal not performe my Obedience in perfectâ—on This is to tire out my-self and make my-self weary of Obedence and not to serue God with alacriâ—y and â—hereâ—ul willingnes This is to find his yoke intollerable and not sweet and easy which certainly if it be not to vs it is our own fault and not his For he hath set such order and measure in al things that the more they are done according to his wil the more easily are they done for he is far from being the Author of disquiet and confusion His spirit iâ— Iustice and Peace and Ioy in the holy Ghost And it is we that by our prepostâ—rousnes do peruert his Iustice and cause that effect in our souls by that which we pretend he exacts And so as sir Thomas More saith the vrchin wench goes whining vp and down as if nothing she did or could do for some circumstance or other which was wanting in it did please Hâ—m VVâ—â— yet indeed is so easily pleased by those of good wils and who intend or desire nothing but to please and content him and seeke him simply and purely not any guift or grace but according to his will that if there were no world but this and that my soul were to dy with my body yet I would choos to serue and please him alone and none but him rather then by doing the contrary haue al others my friends and haue al the honors pleasures and in fine the whole world at my command and this though I were also to suffer and subiect my-sâ—lf for his sake to euery liuing creature whilest â—â— liued For in this kind of life lyeth â—â—d the greatest Heauen that can be enioyed vpoÌ„ earth And though he try the souls with diuers temptations yet he doth it with much regard of their frailty doth so accommodate his grace to that he layeth vpon them that they find he reserues that for to morrow which the soul was not able to haue borne with profit to dâ—y And the soul so plainly sees that she of her-self is able to do nothing so that if she had ouercome one difficulty or temptation a thousand times she dareth no more confide in her being able to ouercome it again then if she had neuer done it yet in al her life And yet she is so confident in God that if it were pronounced vnto her by God him-self who can noâ— deceiue or be deceiued that there were infinit disgraces pains temptations pouerties and confusions hung ouer her head Al the care she would take would be to beseech God continually that as he prouided those troubles for her so he may enable her to beare them without offending him therin and in that maner for his glory that he intended by sending them for of herself she willingly acknowledgeth that no feather is more easily carried a way with a violent wind then her soul would be carryed to hel by the least temptation the diuel could suggest vnto her if he did not in al things by his grace protect her And the longer and the more faithfully a soul hath serued our Lord the cleerer doth it appeare to her that whatsoeuer is wel done by her it is so wholy to be attributed to God that she deserues most iust punishment if she take any part of it to her-self or presume by what she hath done by his powre to be able to endure the least crosse that can befal her of her own self But
heertofore No certainly for their is no way but by Obedienâ—e to come to God and no vertue without Obedience is pleasing to God But it is an Obedience that regardeth God and that doth what he would And not a foolish pretended Obedience which is in the letter and not in the spirit None can truely see how to obey but out of an internal light giuen and imparted to the soul by God who is the true teacher of Obedience and al other solid vertues And in these dayes where true Obediâ—nce is so little knowne and where Obedience is counted to be practised in perfection when the subiect is punctual out of a simpathy of nature with his Superior and can by reason of a quiet nature magnify him and think that they must haue no other relation to God in his world then by their Superior whom to please and whose good wil and good word to enioy is the perfection of what they came for without further acqâ—aintance with God in their soul. This I say being now tearmed Obedience it is no wounder the world is so scarse of Saints God I beseech him teach vs that Obedience which is souâ—d for the other vanisheth away as smoak as to any solid effect in the foul It is an easy matter to talk and exhort souls to conforme themselues in their interior to others where there is no obligation or any profit to come of it though it be against the streame of a true spirit and â—al and though he that thus aduiseth vs is heer to day and gone to morrow yet the perplexity that comes by such proceedings if it be contrary to what God requires of vs may sticke by vs while we liue to our great harme and grief But were they that thus vrge vs out of a certain custom euer put to it themselues No suâ—ely for if they had they would haue more feeling of others being put out of their way I speak not of a direct putting of a soul out for that is to palpable of being il but of aâ— indirect which pretendeth many things in excuse and in particular more perfection c. But the poor soul if she be by these pretences put out of her way wil find her-self both void of comfort quiet and perfection For God neuer prospers indiscreet and inconsiderate proceedings though we in them and for them be applauded by al the world Al that draws to multiplicity and estranging from God in our interior let vs blis our selues from as the poison of our soul and any thing or creature that would interpose it-self between God and our soul is an impediment to â—ontemplation Wo be to those souls if they haue a capacity for an internâ—l life that are studying how to write and speake to creatures to the powring out of their affections For by this means their affection wil be taken vp by the way and the creatures wil be more regarded then the Creator though the subiect of their writings be of and for God Much vanity I haue known in this kind the Ghostly Father admiring the wit deuotion and humility of his penitent And the penitent bâ— hauing her proceedings in that kind admired published applauded by her Ghostly Father was in great danger to vanish away in her own cogitations These sensible proceedings often draw the soul do what shâ— can more to men then God There are two things now a days by which we take vpon vs to measure other mens perfection The one is by the quietnes of their nature And the other is if we be Superiors we iudg by the simpathy that is between them and vs tearming them most humble obedient c. that are most stutable to our spirit and sense those specially do so whose exercise is in sense and who put much perfection in sensible deuotion But certainly true Humility is so subtile a thing that none can iudg who is most perfect therein but God and those to whom he reuealeth it And this is the reason why it is said Thaâ— the iudgments of God are far different from those of men Powre was giuen by God for edificationâ— and not for distruction The which edification principally consisteth in the Superior-accommodating him-self to the interior diuine cal of his subiect and with that intention are al Religious professions made and to be intended by the Professors and Accepters of the Profession and especially acâ—ording to the intention of our holy Mother the Church by whose warrant those Proâ—essions receiue their validity And therefor a Superior that neglects to proceed with â—is subiects according to such their diuine â—â—l accommodated to the rule strayeth from the scope and intention of Religious Proâ—ession And for the auoiding of these mischiefs as also for the difficulty that the Superiors find haue in the true discouery of â—â—ternal cals that are of meer spiritual things I may say was the caus wherefor the Holy Ghost who is the proper maister of true spirituality hath inspired the pens of the torrent of his Doctors of the holy Church to declare and teach that souls as wel in Religion as out of it Are free for their meere interior whereby they may be able to follow such teaching from the Holy Ghost him-self as man cannot afford them though man may hurt or destroy such teachings easily where God permitteth it and themselues yeld to it to their own great los and harme And the interior is of that great and infinit worth and moment that so that that may be wel it is no matter what commeth of al other things Yea then al other things wil be wel if that be in good case by harkening to and following the diuine interior cal which is al in al to a capable soul. O wo wo yea a thousand times wo to a soul that is frighted by any threats ouercome by 〈◊〉 temptatâ—onsâ— or cast down by yelding 〈◊〉 feares into that perplexity which makeâ— her vnfit to heare and follow what Gâ—â— speaketh to her soul and dis-inableth hâ—â— from following prayer which Seraphinaâ— Firmanus tearmeth for the Nobility aâ—â— worth of it Omnipotent O you souls whâ— are capable of prayer be greatful to oâ—â— Lord for it is the greatest happines that caâ— be possessed in this life For by it it is eaâ—â— passing through al things how hard anâ— painful soeuer By it we come to be famiâ—liar with God him-self and to conuers 〈◊〉 Heauen By it al impediments wil be reâ—moued between God and our souls By 〈◊〉 we shal receiue light for al that God woulâ— do by vsâ— By it we shal come to regarâ— God in al and wholy neglect our-selueâ— By it we shal know how to conuerse oâ— earth without preiudice to our souls Anâ— in fine by it we shal prays God and beâ—come so vnited to him that nothing shal bâ— able to separate vs for time or eternity froâ— his sweet Goodnes O let him be al in al to vâ— who can only satisfy our souls He is
his owâ— Prays in which and by which we are infinitly happy though of our-selues we aâ—â— able to prays and loue him but in a very poor maner Who can say that desires nothing but to loue and prays him that thâ—y â—e poors seeing h◠〈◊〉 ho is more theirs then â—ey are there own is so rich and to whomâ—othing â—othing is wanting that should make himâ— infinit happines In this let vs ioy in this â—t vs glory without intermission VVhen â—e are not able actually to attend to him â—nd prays him let vs commend our hart â—â—d soul to the saints in Heauen who withâ—uâ— ceasing prais our Lord. Let vs by them do â—â—at which we are not able to do by ourselues â—ea let vs desir him who is his own prays â—o is only able to do as he deserueth to â—pply what he desirs we should wish him Let vs rest in him alone and not in anyâ—hing that is or can be created Let vs not â—eek the guift but the giuer Let vs seek no oâ—her coÌ„fort but to be able with out al comâ—ort to be true to him O how little is al the â—oue we can giue him in coÌ„parison of that heâ—eserueth â—eserueth from vs. VVhere therefor is their â—â—ome in our souls for any created thing Let vs wish and desire and as far as it lies 〈◊〉 vs procure that al loue be giuen to him Let him haue al Glory al Honour prays â—et vs desire the fauour of none but himâ—lone â—lone to whose free disposition let vs stand for time and eternity as absolutly by our â—il as if we had neuer had beeing Noâ—hing we do or suffer let vs esteeme great for our sins deserue we should endure much more Let our whole care tend to the magnifying of him Let his Honour be ours 〈◊〉 Glory ours let vs seek nothing but to 〈◊〉 wholy his who is most worthy to be thâ—â— He is It is his delight to be with the childrâ—â— of men VVhat should comfort vs but tâ— prays and loue him Those that seek him shaâ— find him if they seeke him withal their haâ—â— O who would seek any thing instead of hiâ— or any thing besids him being he is not morâ— willing to giue vs any thing then him-selfâ— heere by Grace and in Heauen by Gloryâ— Let vs adore him in Spirit and Truth al wâ— can giue him is nothing vnles we entirely giue him our selues and that also cannoâ— adde to his Greatnes and Glory yet if we do this so much doth Maiestyâ— esteeme of this guift it being al we can giue him that for it and in requital of it hâ— wil giue vs him-self Al his guifts and graces are as means to the preparing vs for thiâ— end if we vse them rightly with humility according to the iust wil of Godâ— Let vs extend our wil to serue loue prays please and magnify our Lord to the vttermost we are able yea without al limits or bounds let vs desire his Honour til sucâ— time as we may be swallowed vp in the bottomles ocean of al loue prais God iâ— him-self in whom and by whom only we can prays him as we ought Let vs loue hiâ— here as far as we are possibly able withoâ—â— â—egard of our selues either for time or eterâ—ity This is the humble loue that feeleth â—o burden This is the true loue that knowâ—th not how to attribute any thing it doth â—r suffereth to it-self It chooseth not wherâ—n God should make vse of her but accommodateth its-self to his pleasure in al things â—f it were his wil to haue it so she would â—ather for euer be picking of chips or straws â—hen out of her own election be doing that â—hich is most admired or might seeme to â—er to procure her the greatest reward O â—ou souls on whom God bestoweth this loueâ—hink â—hink it not much to beare the burden not only of your-selues but of al you liue with â—or God beareth you vp in al more then you â—an conceiue or imagin Beware aboue al â—hings of pride for that cast even Angels â—ut of Heauen A soul of prayer as long as â—he keeps humility is in little or no peril of going out of her way Giue to Caesar that is Caesars and that to God that is Gods If there be not somâ—â—hing due to God which cannot be giuen to men or if it were so confused that there â—ere no certainty what were due to the one â—o wit God and what were due for Godâ—o â—o the other to wit man a soul would be so confused as to teaching and leading the way of Perfection that she would neuer know where to begin and where to endâ— or when she did wel or il For certainâ— when the soul doth that by men whâ— ought to be done by God and can be dâ— by none but him It goeth not wel with hâ—â— as for walking in a true coÌ„templatiue coâ—â— She also doth not wel when she would haâ— God do that by himself which he would dâ— by means of Superiors or directors Aâ—â— certainly if a soul be a capable soul of coâ—â—templatiue instructions and be wel grounâ—â—ed in them by help of one experienced aâ—â— walk the way of entire abnegation seekiâ—â— God and not his guifts and be diligent 〈◊〉 obseruing what God wil do by himself 〈◊〉 her soul and wherin he referreth her tâ— others and walk with that indifferency thâ—â— it is al one to her which way or by whoâ— God wil manifest his wil to her She shal 〈◊〉 easily see what and how to do in al thingâ— to please God best as she may discerne thâ— Sun from the Moon And this is to giue thâ—â— to God that is Gods and that to Caesar that iâ— Caesars FINIS Deuout spiritual Reader I Desire none other should cast their eye on this true interne spiritual Booke And I doubt not but your patience wil beare with â—he many faults escaped by a strangers presâ—e And your Charity correct them by taâ—ing your pen in your hand and adding â—hat is wanting a whole word a letter or letters and taking away what is superâ—â—ous One great one I wil particularly duise you of to wit page the 19. l. 22. in â—he preface there wants a not So that you must read wanting not those in steed of wanting those For so it is in the original in her own hand The others the sense wil direct you how to correct Adieâ— The Approbation HAuing read ouer this smal Treatise enâ—tituled The Spiritual Exercises of thâ— most Religious and verruous Dame Gertrudâ— More c. with much comfort and edification seeing the feruent expressions oâ— diuine loue in her pious soul. And finding nothing in it iarring with the vniuersal Belief or Christian Morality of our Catholike Church I haue willingly approued it as such and set my hand heervnto at Paris the 26. of March 1658. Hen. HOLDEN The Approbation THese Confessions or Soliloques writen by the late deceased Dame Gertrude More
most louing and tender maner and beseeching thy assistance in all her streightnesses and necessities she findeth this way of Abnegation sweet aboue all the delights of the world For by rectifying our will and conforming it in all to thyne we walk an easy way and find a â—ast of the ioy which they feele who are in heauen vnited to thee for all eternity with whom lett vs praise thee for euer and euer Amen Amen I beseech thee THE XII CONFESSION SI dedexit homo omnem substantiam domus sâ—ae pro Dilectione quasinihil despiciet eam If any Man shall giue aâ— the substance of his how 's for Loue as if it were nothing He shall dispise it O my Lord and my God to whom only all Loue is due Behold I desire with all my hart to giue all for this thy Loue. But alas what hath thy poore seruant to giue thee Verily nothing that may deserue this thy Loue as a requitall it being aboue all I am or can suffer or do What can I giue thee seeing I haue nothing but what I haue receaued of thee If I giue thee my body and soul what is that in comparison of what I owe vnto thee them indeed I haue consecrated to thee but as due to thee by right not as before appertaining to me vnlesse I â—ould vsurp that which I was to restore to thee What then shall I giue â—hee for this thy loue so much desired and sighed after by me If I reflect vpon my selfe I haue nothing to giue to thee But shall I in this my extream â—ouerty and nothing despair of gaining and obtaining this most desirable Loue of thee which reioyceth my soul euen to name and speak of to thee No No I will not feare to obtain it of thee For if that which I haue and am be as indeed it is short of deseruing this fauour from thee which is of being indeed one of those who seek desire and loue only thy selfe and all others meerly for thee yet I will giue thy-self to thee who art all my ioy and the only desire and treasure of my hart By thy-self I will praise thee and in thee I wilâ— hope to be transformed into that loue which shall be swallowed vp in thee for all eternity Only to loue thee was my soul created and only by being turned wholy into loue can my soul be truly happy What can my soul desire out of â—hee seeing thou art only Good and the most incomprehensible beawty which the Angells are neuer satisfyed with beholding being infinitly delighted while they are wholy turned into the pure loue and Praise of thee We heer in this vale of teares do sigh with teares in our eyes longing to enioy thee and to be freed from the occasions of offending thy sweet Mercy We I say sigh and make our moane to thee while it is dayly said to our soul where is thy God Yea euen I say so speaking to thee where art thou my Lord and when shall I without all mean be vnited to thee that my loue may be intierly bestowed vpon thee and nothing but thy selfe liue and raign in me that without ceasing I might Praise and Adore thee the most glorious and amiable Maiesty to whom all knees ought to bow and prostrat we ought to acknowledg our meere dependance of thee O how plaine dost thou sometimes shew it me that I am nothing and lesse then nothing while I stand before thee neither can any thing be by iustice due to me otherwais then by thy meere mercy if I should neuer so faithfully serue and praise thee For what can they challenge of thee who were not able so much as to moue or be without thee much lesse do any good or suffer any thing purely for the loue of thee Giue me therefor that I may haue to giue vnto thee seeing by my selfe I am not able according to my desire to loue and praise thee by thy-self without ceasing I will praise and loue thee and in thy mercy and grace shall my soul hope to become truly pleasing to thee heere I will by faith adhere to thee and by loue my soul shall both day and night aspire vnto thee till at last by the merits of thy death Passion death shall be swallowed vp in victory In the meane time lett the loue of true Charity instruct me which is more strong then death that I may faithfully serue thee though it be not yet admitted me to enioy thee Lett me rest in nothing but thee and lett thy name be my defence and comfort which to hear and behold doth aboue all earthly things delight and refresh me amidst the stormes of temptations which daily assault me O my God indeed thou art that vnchangeable light which I euer come to consult with in all my afflictions and necessities and beholdâ— to my vnspeakeable comfort and strength I heare thee giuing answers by saying this and commanding that and this I do by resorting to thee often This is that which delighteth me and I fly as speedily to this pleasure as I iustly may from all the actions which are imposed vpon me euen by necessity it self and it exceedingly â—eioiceth me to sitt down and sigh after thee and by speaking and writing to and of thee to become at least for that short time forgettful of all things besids thee This is that which maketh the grieuous but then of flesh and bloud tolerable to me in which liuing my soul by sin cometh often to my grief aboue all other miseries wounded to thee crauing and beseeching for thy own-sake that I may neuer faile to beg and find mercy of thee whom to offend is the only misery that can in this life befal me and no pain or difficulty is feared by me saue so farr as it may considering my extreame frailty be a meanes to make me offend thee O Lord do not reiect me though I haue neuer done any good and am so farr from truly louing thee I will now take the aduiâ—e giuen me to fly be silent and quiet and I will howerly come to learn the song of Loue and Praise of thee teach me to know my self and to know thee I desir that wisdome which despiseth all for loue of thee and only that knowledg do I wish for that securely guideth a soul towards thee and into thee Those that loue thee and seek only to please thee are those which haue a sight in part of what in heauen we shall enioy cleerely for all eternity O what knowledge doth a truly louing soul obtain of thee and how much is her faith confirmed in the greatnes beawty and infinitnes of thy Maiesty but alas they are drawn down by the weight of their corruptible flesh and sometimes euen forgett what they haue with the eyes of their soul seen and learnt of thee and sometimes foolishly think they are something till they feele the effect of this their misery and offend thee
through their pride and forgettfullnes of their own nothing and of the greatnes of thy Maiesty which pride aboue all things deliuer me from I beseech thee becaus it makes soules so odious before thy self and all that loue thee Lett me giue all Glory to thee who without any desert of myne hast thus sweetly with Grace preuented me for which be thou euer by all Praised and Adored Amen THE XIII CONFESSION O Lord whose Power Maiesty and Wisedome haue no end haue mercy on me sinner and giue me leaue to speak vnto thee my God and aske thee whither men are pleasing to thee becaus they abound with human knowledg And behold thou affirmest no but vnhappy are they who can pearce into all things if they be ignorant of thee Lett me therefor loue and then I shall not be ignorant of that knowledg which maketh soules so pleasing in thyne eyes to wit knowledge of thee and my self O Loue which in lightnest soules and inflamest harts wâ—th chast loue flow into my soul This loue is honourable wisedome and though the enioyers thereof be accounted fooles by the wise of this world yet thou hast another opinion of them and their humble soules find much fauour in thy pure eyes my God! With this Loue did those abound of whom S. Paul speaketh that they went vp and down in goats skinnes needy despised hidden in dennes and caues of whom the world was not worthy yet some of thy Saints became very honourable and glorious euen in the eyes of the world the which was forced to acknowledge thee great in and by them and there was no resisting of thy wisedome speaking by them amongst which of these thy seruants was the great S. Augustin Doctor and light of thy Church a most ardent louer of thee my God Hee in those books of his that I haue seene turneth his speaches so to thy Maiesty that his words thereby become sweeter then ordinary and while he declareth his own misery he giueth to vnderstand to vs thy most aboundant mercy that all that desire to loue thee my Godâ— may being inuited by him praise thee with him and for the fauour shewed by thee to him O that all to whom thou offrest the fauour of bestowing on them thy diuine Loue if they would after sinning by true Humility dispose themselues for it would become by his example gratefull to thee and loue thee as thou wouldst by them be beloued O how soon dost thou by thy Grace wipe out the sinnâ—â— of such who now detesting their former il liues do striue by humble loue to become grateâ—ull to thee for thy preuenting Mercy O Lord my God though thou hast forgiuen me much yet I am farr from louing thee much Those who now enioy thee that haue heertofor beene sinners as I be they Intercessors to thee for meâ— and be thou euer praised for thy infinit mercy by all thy Maiesties creatures for euer anâ— euer Amen THE XIV CONFESSIONâ— O Lord my God who sweetly disposest all things giue thy poore contemptible creature leaue to speake vnto thee who art the only desire of my soul and my hope from my youth and entierly beloued of my hart To thee I will speak and write not as to one a far of but to stirr vp my soul to Loue thee alone and to draw occasions out of all things to praise and exalt thee whose mercies are aboue all thy works To whom should I make my moane in all my miseries but to thy self who art my God and All and who art neerer to me then I am to my self To whom should I go to be instructed but to the fountain of all wisedome Behold men change their mindes and almost euery man differeth in opinion from another in matters that are indifferent and so great is my ignoranâ—e and blindnes naturally that vnâ—esse thou instruct me I shall all waies â—auer and neuer come to any true â—erfection of knowledg They stand at â—oo great a hazard who confide in â—hemselues and cast not their hope â—holy vpon thee All creatures are vnstable and those that seeke not â—hee aboue all creatures but putt their trust more in men then in thee will find no true peace in their soules O that I did truly Loue for by Loue only my soul shall becom capable of vnderstanding truth Loue is humble â—eaceable subiect to thee in all things The soul that loueth thee is more conuersant in heauen then on earth and what heere she of necessity must admit of serues to her rather as a cessation then any consolation The soul that Loues findeth occasion in all and by all things to praise thee my God and to humble it self Such are willingly subiect for thee and do see how odious it is to thee to see that subiects should contemn contradict or withstand thâ— power in Superiors and make theiâ— imperfection a colour for our sinneâ— If it be right between our soules anâ— thee we shall gladly obey thee speaâ—ke thou or ordain thou by whom thoâ—â— pleasest Teach me therefor to obey for thou only canst instruct me whâ— true humble Obedience is If thou dâ— not teach me I may perhaps giue to Caesar what is tâ—yne and deny to giue Caesar what is due to him by thy will Let me obey therefor for theeâ— and in order to thy will and with an internall regard of thee whose due is all the subiection and loue that can be giuen by my poor soul. Open the eyes of my soul that I may see what thou exactest in all things Instruct me by whom and in what maner thoâ— pleasest So I may but know what thy will and pleasure is it suffizeth thy poore seruant Giue me grace to obey thee my God with all that Loue thee for euer Amen THE XV. CONFESSION O Lord my God what soul that truly loues thee can complain what difficulties soeuer she endures or how great a desolation soeuer obscures her soul or how great paines soeuer she sustaines seeing thou whom she loueth more then her life and self art always the same beholding with an amorous and louing eye the louing soul afflicted by thee or by thy permission rather to try her fidelity then to oppresse her with such a burthen that might separate her from her only beloued for seeing nothing is dreaded by her but to be seperated from her God she holding humility and confidence thou O Lord wilt neuer permit her to be ouercome For thou makest the quarrel thyne own thus fought by vs and the victory ours though indeed gained by thee not by our own selues O how happy am I in thy Power and Glory Verily though I were to return to my own nothing yet I could not account my self void of an infinit happines seeing my God who is more mine then â— am my own would remain and be the same in all Wisedome and Maiesty Thâ—s is the repose of my labour and the crown of my glory in which I will exult in my greatest
return For she hauing forsaken all for thee and hauing tasted of thy sweetnes saieth with the Prophet Turn away myne eyes that they see not vanity least like a dog she return to her vomit and after hauing had a glimering of thy light she becaus she feared she should not be able to sustain thy chastisements and shouâ—d forgett and loose herself by these tribulations and desirous that she might be happily enabled to enâ—er the more fully into thee and fearing I say her own frailty she thus againe crieth out to thee by these other words of the Psalmist saying Domine Deus salutis meae in die clamaui nocte coram te O Lord God of my saluation day and night haue I cryed after Thee For who but thy self can comfort a soul that indeed neither seekes nor desires any thing but thee my God O when shall I spend all my strength and forces in singing thy Praises Who would sett their harts vpon any thing but thee seeing thou hast made all other things so hard to be obtained that we might seeke only thee for whom we were made and whose Loue we may more easily obtaine then any thing els whatsoâ—uer O lett me Loue thee who only for that end didst create me We would haue that which is worth nothing and many times greiue for the losse of that which would but cause vs perplexity and trouble to haue In the meane time neglecting that which thou so infinitly desirest to bestow vpon vs to wit thy loue then which nothâ—ng is so good or sweet or that bringeth such true peace to the soul. THE XX. CONFESSION WITHOVT paine it is impossible O my most Amiable God to liue in loue But if the difficulties which thy true friends and seruants feele were weighed with the miseries of those who rather seek to please themselues and others then thee there would be found an infinit disâ—parity For thy yoke is sweet and thy burthen light to the simple and humble and to those who serue thee for loue and whose ioy thou thy self art and who nothing els but thee my God do seâ—k for in time or eternity These I say are despised contemned afflicted pained tempted troubled and many times sit sorrowfull with a heauy hart and sad countenance But thy will being their law and thy disposition their consolation I may boldly affirme that in all this they suffer nothing in comparison of the fondâ— louers of this world becaus thou being euer more present to them then tâ—ey to themselues dost when thou seest thy time refresh their souls with the light and comfort of thy grace yea seeming to be euen prodigall of thy sweetnes to such as abide faithfull to thee in their tribulations and hope confide and glory in thee and not in themselues and who take occasion in all they see heare suffer ouercome to humble themselues vnder thy mighty hand and blesse and praise thy Iustice and Mercy in all things whatsoeuer Amongst which number admit me poor and contemptible sinner to thy greater glory for this thy Mercy from all creatures for euer and euer Amen THE XXI CONFESSION O My Lord and my God remoue al impediments between thy Goodnes and my poor soul that I may loue thee who only deseruest all loue and honour Giue me an humble and peacefull hart that thou maist inhabit therein as thou desirest Suppres in me by thy sweet Grace the sin of pride which maketh me as yet so odious to thy Diuine Maiesty O if we did but by true Humility abase our selues what beames of true light would shine in the bottome of our souls O what amity is there between thy Diuine Maiesty and an humble soul Nothing but Humility could haue drawn thee down to the earth and only Humility can make vs capable of being drawn by â—hee vp to heauen The truly humble conuers familiarly with thee and thy Saints They presuming nothing of themselues can do all things in thee who strengthnest them And thou art so chary and tender of the humble that what concerneth them thou esteemest to concern thy owne self and euen thy own hart And they thinking they do nothing do by thee do all things Many vnknown to the worldâ— and of no esteem wiâ—h it shall before thee haue the honour and merâ—t in the next world of that which noâ— other men boast of and attribute to themselues For the humble liuing stil in their own nothing giue all glory to thee by whom only all good is performed in the mean while thou enriching them of thy meere Mercy with thy Merits O happy exchange thinâ— for ours durt for the most pure gold What is all we can do Verily nothing Enrich me therefor poor begger with some-what of thyne At thâ— feet I lay whatsoeuer thou giuest oâ— hast giuen me Giue or take away 〈◊〉 thou pleasest so thou do not blot mâ— out of the book of life Open to me knocking at the door of thy Mercy I haue been fiue and twenty yeares this signifieth her age at the writing heerof as that she was then fiue and twenty years olde in my infirmity of most loathsome sinnes behold my misery and take pitty vpon me Sonne of Dauid I defiled that â—oul that was made to thy owne Image and liknes haue compassion on her who hath no other friend or comforter but thy self the only desired of my hart For thy owne sake be propitious to my sin for it is much Nothing that I haue done can I alleadg to thee which hath deserued any reward in thine eyes Onely desires of which manie burn in hell they being little without good works Giue her to drink who withers away for want of thee the fountain of al sweetnes I will powre out my soul before thee that at least I may comfort my self with relating to thee my sinnes and miseries Behold all my ennemies triumph ouer me of whom most easily in all temptations they get â—he victory Fight for me or els I know not what will become of me giue me true Humility by which all things are easily ouercome and all thou exactest most perfectly accomplâ—shed by vs thy Maiesties poor creatures Giue thy self to meâ— who hath nothing of her own to offer thee and if thou giue me thy self I am as rich as I desire to be and if thou shouldst bestoâ— vpon me all thou hast or can create it would be little to me vnles I possessed thee By thy felf I Praise thee whose name doth not be-seeme the mouth of a sinner O let me Loue or not liue I giue my self to thee whome alone I wish for and desire with all the forces of my hart and soul. O my God how neere thou art to vs ready to heare and receaue our prayers and petitions Behold thy sâ—eeâ— prouidence sheweth it self in all things O how long shall my God be thus â—orgotten by creatures When wilt thou by Loue be by all sought after as thou oughtest to be by vs THE
sake as also thine owne who art Blessed for euer Amen THE XXVIII CONFESSION INCINA cor meum Deus in testimonia tua Ecce concupui mandata tua in aequitate tua viuifica me-Incline my God my hart to thy testimonies and in thy truth quicken my soul. For behold my soul doth exceedingly couet to performe thy law For thy law is truth and the effect thereof is Iustice and Peace and Ioy in the holy Ghost When I remember how I haue strayed from thee by sin I become ashamed before thâ—e But when I consider thy Mercy I hope stil notwithstanding what is past to become through thy grace which so sweetly preuented me pleasing to thy Diuine Maiesty O Lord inlighten my soul obscuredâ— by sin and ill customes inlighten it that I may walk the way of Iustice and Truth which is the way wherof thou speakest by Esaie the Prophet in which a foole cannot err as he affirmethâ— O let me by true Humility become a fool according to his meaning let me become as a bittle child that I may be capable of entring into the Kingdom of Heauen Certeinly we ought to liue so subiect to thee that we haue no election of any thing as pretending our selues for time or eternity And also we ought to haue in our soul such a relation to thee that in thy ligâ—t in thy truth and wholy according to thy will we perform all we do and out of that respect omit what we omit O my God let me I say walk this way of Loue which knoweth not how to seck it-self in any tâ—ing whatsoeuer Let this Loue wholy posses my soul and hart which I beseech thee may liue and moue only in and out of a pure and sincere loue to thee who aboue all ought to be loued and desired Let this fire which thou camst into this world to send and willedst it should burn consume me wholy into it self that forgetful of my self and al created things I may be mindfull of thee my Lord and my God It is thy pâ—omise that where sin â—ath abounded graâ—e shall superbound that the riches of thy Merâ—y may appear and shew it-self to the Glory of thy holy Name which Mercy I beseech thee extend itself â—o me that I may praise thee for euer and euer O that thy pure loue were â—o grounded and established in my hart that I might sigh and pant â—ithout ceasing after thee and be â—ble in the strength of this thy Loue â—o live without alâ— comfort and conâ—olation human or diuine therby â—o become the more conformable to â—hee the beloued of my soul O how â—appy are they that truly loue tâ—ee â—ertainly whatsoeuer they suffer it â—â— very tolerable to them beâ—aus he or whose loue they suffer is thâ—ir helâ—er Indeed my Lord thou art a hiden God but yet not so hidden from â—ur soul but that in some sort we â—aue therin according to our poor â—apacities not only a tast but also sight of thee for as euen thou thy self hast said Blessed are the cleane of hart for they shall see God O sight to be wished desired and longed forâ— becaus once to haue seen thee is to haue learnt al things Nothing can bring vs to this sight but loue But what loue must it be Not a sensible loue only a childish loue a loue which seeketh it-self more then the beloued No but it must bâ— an ardent loue a pure loue a couradgious loue a loue of Charity anâ— humble loue and a constant loue not worn out with labours noâ— daunted with any difficulties O Lord giue this loue vnto my soul that â— may neuer more liue nor breath buâ— out of a most pure loue of thee my All and only Good let me loue thee foâ— thy self and nothing els but in anâ— for thee Let me loue nothing in steeâ— of thee For to giue al for loue is â—â— most sweet bargain for Loue is as stronâ— as death O that this thy loue might floâ— in such aboundance into the harâ— of al capable therof that the sonâ— of thy loue and Praise might contiâ—nually be heard through out al the earth O what do we do louing vanity and seeking a lye What do â—â—e abusing the most noble capacity of our souls by desiring that which passeth away like smoak What do â—â—e louing that which is more changeable then the Moon Can any â—hing satiate our harts but our God Can we find true repose out of him â—s any thing worthy of our loue but â—hat Goodnes which is loue it-self and â—hom the more we loue the more we â—re able to loue becaus for loue he made vs capable of loue But alas my God my soul was in honour â—nd I knew not it I was compared â—o beasts and by sin became like to â—hem or worse then they Is this my equital for al thy loue Is this exâ—usable that my soul made by theeâ—o â—o be delighted with the food of â—ngels which is loue should delight â—â—-self with the bread of swine O is â—y hart able to rehears this before â—â—ee and not through excessiue grief â—reak in sunder Could I in my nature not abide to be diâ—loyall to one whom I found to be a faithful friend to me and can I endure to remember my disloyalty to my God Could I with ioy vndergo for my friend disgrace and difficulty and can I endure nothing for my God Was the absence of a deare friend intolerable to me and can I abide to see my self cease at any time to sigh and long after my God O no my God let that be far from me I heere renounce before heauen and earth al inordinate affections to creâ—tures Place with thy own hands tâ—â— loue in their roomâ— that it expelling thence al â—hat now is therein dâ—â—pleasing to tâ—ine eyes thou maâ—â— thy selâ— wholy posses me giuing and distributing my affections and disposing the passions of my haâ—â— according to thy sweet will which only is iust only holy and true iâ— it-self C how sinceare then are oâ— affections when we loue our neigâ—â—bour only in and for thee Theâ—â— we pitty not one and are hard harted to another according to the inclination of our peruerse nature but behold thee in al and consequently willingly serue and assist al for thy loue then we do not shew our seues meek only to our friends but also to those by whom we suffer most contradiction and gladly vpon all occasions extend our charity For there is no true friendship but that which is founded vpon thee and which is maintained without impediment to thy loue This is only the loue of Charity which Charity knoweth not how to repine to be angry to be exceptious to be inconstant to be troublesom to be suspicious or iealous for it regardeth thee in al and desireth thee aboue al It taketh al in good part it wondreth not to see men exceed in words finding it-self so often to offend in
deeds it beareth al things it hopeth al things and it confideth in thee aboue al things it wisheth only that thy will may be performed in al and by al creatures by which meanes it retaineth true peace in al that happeneth O giue me this â—hy loue which worketh such wonderful effects in an humble soul Giue it to me and I wil aske thee no more Let it posses my soul that nothing but thy self may be loued or desired by me Can thy Goodnes find in thy hart to see me thus languishing for want of thy loue seeking my selfâ— in al things and not being able out of true loue to suffer any thing It is true thoâ— hast made my soul to loath all created things and hast shewed me most plainly that all is vanity and affliction of spirit saue to loue thee and that nothing is permanent vnder the Sun â—and that vain and inconstanâ— is euery creature liuing so that 〈◊〉 cannot me thinks if I would so am I held by thee desire the friendship or fauour of any creature but this is not sufficient for me anâ— therefor take pitty on me begging and beseeching grace and mercy oâ— thee It suffiseth not me that my souâ— refuseth to be comforted but I musâ— also remember my God that with his loue my soul may be inflamed Art thou ignorant that my soul hauing had through thy sweet Mercy a tast of thee cannot find comfort in any thing but in inioying of thee O no this is as al other things are most manifest to thee and if thou wouldst not haue had me thus for loue to importune thee thou wouldst not haue made me incapable of being satisfied without thee This which I say I do not speak of presumption but out of the vrgent desir of my hart â—hich hath resolued to conuert it self wholy to thee thou who didst bid me to aske hast promised I shall reâ—eaue thou who didst bid me knock â—ast promised it shall in time conâ—enient be opened to meâ— which â—owre O my Lord when shall it be â—hat without ceasing I may praise â—hee and neuer any more offend thee â—Til which be granted me I wil sigh â—fter thee and in my hart in the bitâ—ernes of my soul I will cal vpon â—hee and somtimes I wil also being enabled and inuited thereunto by thee sing loue songs to my well-beloued who is euer within the hearing of meâ— For thou art not like the louers oâ— this world vpon whom that loue yet which is only due to thee is often bestowed heere to day and â— far off to morrow No no thus iâ— is not between thee and thy louers Foâ— though thou triest them that theiâ— loue may become more pure yeâ— thou seeing them begin to faile vnâ—der their burthen dost quickly caâ—â— thine eyes vpon them and with tâ—â— sweet dew of thy Grace refresheâ— them that by these changes theiâ— loue may grow more strong and bâ— firmely established in thee who arâ— that only thing which is only necesâ—sary for me and which only I reâ—quire of thee Let this thy loue worâ— in and by me becaus thou rewardeâ— no works but thine own and let mâ— loue thee as thou wouldst be belouâ— by me I cannot tell how much loâ—â— I would haue of thee becaus I woulâ— loue thee beyond all that can be imaâ—gined or desired by me be thou in this as in al other things my chooser for me who art my only choice most deare to me Glorious things are said of thee my Lord and God the most absolute and amiable beawty the more I shall loue thee the more wil my soul desire thee and to suffer for thee Let me loue thee for thy self and not any thing insteed of thee and let my whole substance by thy loue and Praise be consumed in me that I may return pure vnto thee who be by al in Heauen and Earth blessed and loued fer euer and euer Amen THE XXIX CONFESSION O My God my only beloued me thinks I heare thee sweetly checking my soul with these words when vnder what pretence soeuer I pretend by my care or vnreasonable solicitude that more then One thing is necessary to my soul therby falling into that multiplicity whicâ— is so apt to dimme and obscure our soul and so contrary to a pure tending to Thee our only good and to a remouing of al impediments between our souls and thee by transcending al created things whatsoeuer these words I say thou often speakest to my hart Quem quaeris mulier viuentem cum mortuis Whom dost thou seek woman one liuing amongst the dead But Lord I answer tâ—ee now in al desir and humâ—lity of hart that I seek nothing but thy felf no guift no comfort or sweetnes no friends but thy self and thy heauenly Cittezens no power but of wishing that thy wil may be my law no honour but thine no consolation but that I may in solitude and silence al the dayes of my liâ—e be able to liue without all consolation human or diuine no recreation by conuersation or other business or imployments but so far as it is necâ—ssarâ— to beare vp my spirit to attend vnto tâ—ee more seriously at conuenient times and rather let al necessary distraction by help of thy Grace serue as a meere cessation then by the least affection to them or comfort in them they should become an impediment to my aspiring to thee For this is a rule thou knowst hath been gâ—uen me by a faithfull seruant of thy diuine Maiesty who indeed gaue me most generall iâ—structions that we might not be â—yed to him or any other creature but might being left more free to thee fly the more freely with wings of Diuine loue which carieth a soul euen in human flesh aboue all that is not thy very self of such force is thy Grace concurring with our will which is by naâ—ure capable of an â—nfinite extent towards thee when as it neither seeketh intendeth desireth willeth nor resteth in any â—hingâ— but theâ— Tâ—is I say was his generall rule that if we did not do â—hings with affection they would cause vs no hurtfull distraction which grant may be so vnto me I beseech thee who am not able without much and often diuerting my ind to indifferent things to attend to thee in my soul at other fitting times and this by reason of my great weaknes of body and head Let al this imperfection in mee humble me and let it be no impediment to my truly louing seruing praising thee and adhering only to thee which is my only desire by al I doâ— or omit Let not my greâ—uous sinnes past or present too much deiect or trouble mee but let them serue to humble my soul and be a meanes totally to subect it to thee and al others so far as it is thy wil it should be Let me praise thee in al whose prouidence and care hath been so infinit great towards me thy most contemptible creature the which
giuen to those who for thy sake requite euil with good then the true peace which they find in their souls by it it were most worthy our labour But thou my Lord reseruest great reward in the next life for those who for bitternes caused to them by others do return sweetnes vnto â—hem yea nothing is more pleasing and acceptable to thee then that we by humility and patience do pacify those who are offended with vs. But alas my God I wil speak and wil not be silent in the eares of my Lord and with teares in mine eyes wil bewail my sins and offences I â—now there is no more true loue in our souls to our neighbours then we are dead to our selues and liue vnto thee What therefor can I think of my poor soul so barrein of al true vertue If I loue thy very-self so little as indeed I do where wilt thouâ—ind â—ind in me that Charity which by thy law I owe for thee towards them Verily when I consider how destitute I am of al that might make me pleasing in thine eyes I cannot but tremble and fear Yet again taking hart remembring thy Mercy towards me I find I haue cause of hope thou being goodnes itself whose nature is to desir to impart it-self which if thou wilt be pleased to do to my poor soul I shal notwithstanding al my sins become yet in thee and by thee most happy towards which I beseech thee grant me grace to dispose my-self for thy only honour who be Blessed for euer Amen THE XLII CONFESSION O Lord my God what Mercy art thou pleased to shew to my sinful soul Is it possible after so many abominable offeÌ„ces that thou shoudst thus particularly fauour me If it were euer possible to be lawful for thy creatures to exclaim against thee and taxe thee oâ— iniustice it might be admitted them in this thou hast done and doest â—or me the most sinnful and most contemptible of al thy Maiesties creatures If â— had euer donâ— any good they perhaps would not wonder at theâ— but as it is theâ— cannot but at least admire thy infinit sweetnes and Mercy For what sin is there I haue not comitted at least by my wil. But the greater thy Mercâ— the more I hope the honouâ— and praise wil be which thy seruanâ— wil yeild to tâ—ee for itâ— and do thâ—â— thy self I beseech theâ— supply ouâ— defect in this and al other things so that perfect praise may be yeilded to thee in al and by al for euer and euer Amen THE XLIII CONFESSION LOrd with great ioy I desir to celebrat this diuine Solemnity of thy Resurrection Thou hast shewed thy-self in al formes so that the weakest capacities might in some sort apprehend thee who art incomprehensible Thou appearedst a child that thy little ones might conceiue more easily some things that might moue them to loue thee and being as it is were astonished at tâ—y loue towards vs and at thy infinit humility we might thirst after thy example and loue only thee For al thou hast done or said is for our comfort and instruction What hast thou left vndone which might any way further our good if we would but concur with thy Grace But we streying from thee how can we choose but be blind For only in thy light can we see and discern that which only importeth vs to see and know to wit to know thee therby to loue thee and to know our-selues therby to humâ—ble vs in al things before thy Diuine Maiesty For nothing but true Humility can make vs gracious in thine eyes So much as we truly humble our selues so much and no more do we encrease in our loue to thee O how peaceful amidst al storms is the souls of the humble how fauoured by thee though they be dispised by the whole world They are indeed often neglected by men but most conuersant with thee and thine Angels and Saints in heauen Neuer was there euer such acquaintance loue and friendship between any in this world as there is between thy Goodnes and an humble soul that seeketh thee aboue al graces and gifts whatsoeuer and transcendeth al created things that she may adhere to thee in the bottom of her soul. Verily it is so strange that it puttetâ— the heauently Court into admiration that we that haue dedicated our souls wholy to thee should loue seeke or desir any thing besids thee But alas human frailty as they wel know is very great and therefor they also cannot choos but pitty and pray for vs and especially we women silly to all things that this â—orld admires and therefor most contemptible of al creatures if we do not labour for the loue of thee â— the which to do thou dost as willingly enable vs as thou dost the wise of the world if we hinder not thy grace who despisest not any thing thou hast made How much are we to be therefor blamed and condemned if we labour not I say for thy loue Yea to shew thy power thou hast been pleased many times to bring a silly woman louing thee to that wisedom that no creature by wit or industry could attain to the same But where my Lord haue these thy Spouses in these dayes placed there harts Where I say seeing they seek and desir so much the â—auour and praise of the world to haue the friendship of men and by letters and toâ—ens to draw their harts from thee vnto them notwithstanding as good reason it prospereth not with vs in such doing for they by this meanes seeing our defect in louing thee cannot confide in them who are not true to thee but coÌ„trary compare vs to those who profer loue to al and yet as we ought for thee loue none O Lord remoue these scandals from thy Church Let vs though we cannot serue thee in great matters yet let vs I say haue no â—arts but to loue thee no tongues but to praise thee nor eyes but to behold thy creatures as things inuiting our souls to loueâ— sigh pant and â—uen languish after tâ—ee No eares but to heare what is thy will and in fine not to liue but in and for tâ—ee and for thy loue to be subiect to euery human creature as far as it is exacted of vs by thee Giue that humilityâ— which by thy blessed Apostle Saint Paul thou requirest in vs that I may willingly submit my-self to the power of Superiors set ouer me by â—hee It is true I see and hear daily â—hat scandals what discorders and â—hat confusions arise in Communities for want oâ— due submission in subiects to their Superiors but alas my God certeinly a chief cause therof is at least in many who haue good wils becaus thy are not taught to obey tâ—ee interiorly in their souls out of which it would proue easy to them to obey exteriorly wheras now it semes a burthen intolerable and forsooth vnder pretence of greater perfection we often fal inâ— to open rebellion Surely
or obtain they are farther from being satisfyed then they were before It is true the more we loue thee the more we desire to loue thee And the more we loue the more able we are to loue and the more easy it is to loue and loue making al pains confusions difficulties and afflictions sweet what is there left to suffer Only indeed the hiding of thy face and denying vs fully to enioy thee this only remains to pearce our harts with if we truly loue and yet thy iust wil is a consolation euen in the greatest extremity of this difficulty Who would therefor not loue thee wholy forgetting themselues and their own profit and commodity either for time or eternity Certainly the Prophets Martyrs Confessors and Virgins that loued thee more then their liues found torments bannishments imprisonments and persecutions sweeter by reason of their loue to thee and of their desiring to be faithful to thy amiable Maiesty then al the pleasures contentments riches honours and glory of the world did euer yet yeald to those that haue most abounded therewith since the beginning of the world O if we could ask Salomon for al the aboundance he liued in and S. Francis in his pouerty or S. Laurence vpon his Gridiron and certainly both by his acknowledgment and theirs their pouerty and pain through loue were sweeter then al his delights euen in this world yea euen Iob sitting vpon the Dunghil and saying God gaue and God hath taken away as it pleaseth our Lord so let it be his name be blessed for euer enioyed more comfort and true peace in soul then al the comforts and pleasures of this world could giue or haue caused to him For only submission to thee my deare God bringeth true comfort to our souls O if we did truly humble ouâ— selues how greatly would thy goodnes be exalted in our souls If we did seek thee not thy gifts graces and comforts how then should we go out of our selues and therby enter into thee O if we were rruly humble how much wouldst thou be pleased to be serued by vs and how many do fare the better for thy humble ones though they be hidden and vnknown for such to the worldâ— Certeinly the humble are so deare to thee that thou seemest not willing or able to do any thing without them For while vnmindful of al but thee they forget themselues thou in â— the meane time enrichest them with thine own works that they may merit more grace glory and fauour before tâ—ee in al things thou dost or permittest to which to the vttermost of their power they concurre by humble resignation if they can do no more which is sufficient to satisfy thee who needest not our works or labours but it is our harts souls and loues that thou requirest and by which thou wilt do good to vs or by vs. What thou thinkest meet for vs to do or to be able to do ought to be indifferent to vs who should haue no wil but thine nor any election but of thee Wel may it be said that where Humility is there is also Wisedom For the truly humble being guided by thy interior Truth and Iustice more then by human wisedom surpasse the weaknes of their own folly for so al wisedom may be esteemed that is not from thee and in thy light by which light only we can discern the glorious truth and not by the natural light of our weak vnderstanding that is not able without a beame of thy Grace to discouer such truth so blind is our soul of it-self without tâ—ee and it is only true humility that maketh vs capable of this thy light And yet if a soul had been with S. Paul in the third Heauen if she should leaue the way of Humility she would return to her former blindnes and the more she by vsurping thy gifts and graces to herself did puff vp her self the more al true light and discretion would depart from her soul and the more het folly would appeare to heauen and earth to her great confusion both in this life and in the next if she did not return and come to know her own nothing For as it is truly said The corruption of the best is the worst O Lord deliuer al from this accursed sin of pride which turned Angels into most vgly diuels and hath been the caâ—se of the separation of so many souls created by thee to enioy eternal felicity from thee my God But especially deliuer those from this most odious vice who haue had the means by the mercy of thy sweet Goodnes to come to some true knowledg of thee and themselues For if we knew al and could discourse with al the wit and eloquence of the Philosophers Orators and Diuines of the causes and effects of al natural and supernatural things yet if we did not know thee by endeauouring truly to loue thee we might truly be said to know nothing For only by louing thee and knowing our selues is true Wisedom obtained And how can it but peruert al true Iustice that thou art by so few in comparison of the whole world sought with a pure intention If we being almost to death benumed with cold should for remedy go forth into the blustering and far colder wind or in the scortching heat of sommer should for mitigation therof to our body go to an hot flaming fire who would not iudg vs euen out of our witts for our so doing Euen so we when wanting supernatural light that is true light and necessary for the guidance of vs in the way towards thee we in lieu of seeking after that light and of taking the means to come by it do betake vs onâ—y to our natural light the which as to the said supernatural end is but meere blindnes and darknes and thus proceeding in assuming for our means the contrary oâ— that wâ— should we prosper both in our practice and in our end accordingly The things which we practise as vertues being indeed no true vertues for want of the discretion that it necessary for the perfection of themâ— and the which discretion is but the self same as the light had from thee wherby often-times our pretended vertues come to haue more of vices then of true vertues in them such defect proceeding out of this that indeed in our inâ—ard and secret consciences we think that we are able to do that which is right and proâ—itable of our own selues and without light and ability for it from thee And when harm falleth to vs or to others by such our blind proceedings we lay the fault of it vpon thee where it is notâ— and not vpon our selues where indeed it is O ler this folly also be far from vs for thou art iust O my Lord and thy iudgments are equity how hidden soeuer thy meaning in them be to our souls I for my part desire to adore thee in al thou disposest and do most gladly acknowledg that al
but to be whoiy his who is most worthy to be that that hee is If it is his delight be to be with the children of men what should comfort vs but to praise and loue him Those that seeke him shal find him With al their heart O who would seek any thing besids him seeâ—ng he is not more willing to giue vs any thing then his own self heer by grace and heerafter in Heauen by glory Let vs adore him in spirit and truth Al wâ— can giue him is nothing vnles we entierly giue him onr selues and that also cannot add to his greatnes and glory yet if we doe this so much doth his diuine Maiesty esteem of this gift that for it and in requital of it he wil giue vs his own self al his gifts and graces are a meanes for the preparing of vs for this end if we vse theiâ— rightly with Humility and according to the iust wil of Almighty God Let vs extend our wil to serue loue praise please and magnify our Lord to the vttermost we are able â—ea wthout al limits or bounds Leâ— vs â—esire his honour til such time as we may be swallowed vp in the bottomles Ocean of al loue and praise God in himself in whom and by and in whom only we can praise him as we ought Let vs loue him as far as we arâ— possible able without regard of our selues either for time or eternity This is the humble loue that feeleth no burden This is the loue that knoweth not how to attribute any thing it doth or suffereth to it-self It chooseth not wherin God shâ—l make vse of her but accommodateth her-self in al things to his diuine pleasure If it were his wil to hauâ— it so she would rather for euer be picking vp chips or straws then out of her own election to be doing that which is most admired or might seeme to her to procure her the greatest reward O you souls that God bestoweth his loue vpon think it not much to beare the burthen not only of your selues but also of al that you liue with for God beareth you vp in al more then you can coÌ„ceaue or imagin Beware aboue al things of pride For that cast euen Angels out of heauen A soul of prayer as-long as she keeps Humility is in no peril of going out of her way It is certainly true that God giueth himself to them who forsake al I say al and not by halfs with reseruing what we please to our selues but to al that forsake al he giueth himself without exception of persons and he that pleaseth our Lord neâ—deth nor feare al the diuels in hel It is a wonderful thing to see the variety of opinions that are or may be about the best vse of those things that of themselues are indifferent or at least are not euil one holding this aâ—d another that euery man according to his fancy and as Saint Paul saith abounding in his â—wn sense No wonder then that those that liuâ— and conuerse with others and namely in a Religious Community do easily fal into occasion of iars and differences with others whilst euery one pretends the truth and the best to be of her side howsoeuer it be indeed and therefor ones nâ—ture wil easily take occasion of iarring with oâ—hers if it be not mortâ—fyed by restraint from what it is inclining to by such occasions It is only the diuiâ—e vertue of true discretion that is able to discern and iudg for ones own practise what is good better or best of al in the vse of those indifferent things The more truly mortifyed the â—oul is the cleerer is such light of discretion in her and wil increâ—se in her if she be stil solicitous more and more to liue to God in her interior and to dy to her-self and to al created things by simply regarding God in al she doth oâ— omitteth intending him alone in al â—â—â—ngs It is a true prouerbe that it is an easier matter to corrupt the mind of one then of a great many Wherefor we must remember that it is a good and happy thing for Brethren to dwel in One or rather by true loue and charity in that One Which is truly necessary to wit in God For no loue is true but that which is in him and for him and without impediment to his loue Al other loues are false slippery peruerse and vaine as not being founded in God the ground of al true and happy loue nor being referred to him and his loue But the true loue which is the diuine wil make al others deare vnto vs for his sake and none deare but in hâ—m and for him It wil make vs in capable of accounting any to be our enemies how hardly soeuer they treat vs because in al things we wil regard God that permitteth such difficulties to happen to vs to the end our fidelity to him may therby be tried and so not regaâ—d with any auersion the party who afflicteth vs And it wil be sufficient for vs towards the pacification of our soul vpon the hard or bitter vsadge offred vs that we remember that he hath suffred it to happen to vs for our good who only knoweth what is best for the humbling of vs and the abating of our pride the which must be done if wil be pleasing to God to whom now and euer I commit my-self Amen Vnum sit mihi â—oâ—um id est omnia in omnibus Let one be al to to me that is Al in Al. This was a Poesy bestowed on me and my Parteners by another the truth wherof I pray God may anâ—werably be in the harts and loues of vs and of al other souls whatsoeuer The simple exâ—rcâ—se of the wil being faithfully and perseâ—eraÌ„â— prosecâ—ted through Gods concurring gâ—â—ce remoueth in time al impediments beâ—ween our soul and God and the soul by loue cometh so to transcend al created thiâ—gs yâ—a euen her own self that al creatures are to her as if they were not as to any hurtful distraction they cause to her or as to any other impediment between her and God the which can be only by inordinate adhering in affection to those creatures A true spiritual internal life is so priuate and secret between God and the soul that others cannot easily disâ—erne it no not by by the external effects of it For in her exterior cariadge â—he is common and general as hating singularity by meanes wâ—erof she euoideth much occasion of pride and walketh the more seâ—urly between God and her Those â—hat liue an internal life do so wiâ—hdraw al natural inordinate affection from creatures that they often therfor are censured by superiors equals to neglect others out of pride But they abhorring to haue special interest in any do proceed so far as they can according to true charity and mind not what others iudg of them they desiring only in al to dischardg their duty to God â—hom they
vnto thee who art my hope from my youâ—h and am displeased with my-self for hauing been so vngrateful to thy sweet mercy acknowledging before Heauen aâ—d earth that nothing is iust but that which thou disposest and nothing is wel done saue so far as it is done by thee so much as any thing I do or say is only of mine own wil and desire so far it iustly deserueth punishment to thee be al glâ—ry In nothing is true Peace but in seekâ—ng after God aâ—one and in resting â—n him aboue al his giâ—ts O my God when shal I be able to say Quis me separabit à Charitate Dei VVho shal separate me from the Charity of God O when shal I by true loue become vnited to thee the only desire of my hart and soul Vsquequo Domine obliuisceris me in finem Vsquequo auertis faciem tuam à me How long wilt thou forget me vnto the end Hâ—w long doth thou turn away thy face from me wilt thou for euer be angry with thy poor seruant Behold thou knowst I desire no other comfort vpon earth then to be able without offending thee to liue without al comfort human or diuine O how litâ—le to be esteemed is al the solaces this world can afford The wicked haue been telling me of their delights but they are not like those of thy Law What comfort can any creature lâ—uing afford a soul that sigheth and longeth after thee alone my God and is bannished from the beloned of her soul Verily my God it is only thy-self that can reioyce and comfort such a soul thou only art sweet and al things compared to thee are as nothing and lesse then nothing O my Lord and my God tel me is there any thing in Heauen or on Earth that can satisfy my soul besids thee No certainly Why then dost thou permit me thus to wander from thee who art only worthy to be desired and beloued by my soul O my most deare God who can comprehend the misery that soule suffereth that taketh comfort or desireth any comfort from any creature O how long shal I be subiect to this mysery of inordâ—natly louing thy creatures so that it is an impediment to the louing of thee my Creator who art the supreame Good To thee alone is al loue due and we do steal from thee when our affection is willingly caried to any thing els whatsoeuer O my God my Mercy let vs loue thee as thy diuine Maiesty who art Lord of al things in whose power al things do stand let me I say loue thee as thou wouldst be beloued by me O my Lord as-long as the peace of my soul dependeth of men I can neuer repose in thee or â—ind thee in the bottom of my soul What came I into Râ—ligion â—or but to loue and praise my God my Lord and al my good O when shal I as I desire loue thee and please thee my God and al my desire O my God how cometh it to passe that thou whose mercies are super omnia opera eius Aboue al his works shouldst be now tearmed to be terrible and hard to be pleased Verily I am a sinner and the greatest of al sinners and yet I haue found thee so good and easily pleased that nothing is more pleasant then to serue thee for loue and to beare thy yoke from our youth The yoke of sin is heauy but thine is sweet aboue a the contâ—ntments and pleasures of this world Let those that seek not thee and that desire any thing willingly but thee feare and return to theâ— but let the harts of them that loue thee reioice O Lord. But can I say I loue Verily not I. But shal I for this feareâ— No my God at least not so as to loose confidence which hath in it a great remuneration For seeing by thy grace I desire to loue and to leaue al for loue I wil hopâ— in thy Mercâ— let it assist my extreame frailty anâ— pouerty Of my-self I am nothing but in thy power I shal be able to do al things Thou knowst that I desire to leaue al for thy sake and that if I knew any thing that I loued to the impediment â—of my truly seruing thee it would be so greâ—t a gâ—eif to my soul that nothing in Heauen or earth could comforâ— me til I see my-self freed from that miserable bondage by thy aâ—â—isting Graceâ— which I implore from the bottom of my soul Set me free I mosâ— humbly beseech thee by the multitude oâ— thy Mercies from the sinnes into which I daily fal through my frailty remoue al impedâ—ments between my soul and thee for I am frail aboue al measure Let me liue to thee dying to al other things whatsoeuer Let me find and possesse thee in the bottom of my soul Let al creatures be â—ilent that thou alone maist be heard by me And I wil not trouble my-self with them without who are puffing and blowing and thereby raising vp the dust of multiplicity into their own and others eyes Let me enter into the most retired place of my soul and sing loue songs to thee my Al and only Good regarding thee with the simple eye of my soul and sighing out certaâ—n vnspeakabe groans in this pilgrimage of mine into the eares oâ— the only beloued of my hart and soul wo is me that euer I offended such a God! Be propitious O Lord vnto my sin for it is great O Mercy which hath neither end nor measure haue pitty on me and forgiue me my sins Amen God! Let thy Truth and not the blindnes of my own ignorance speak to me Speak Lord for thy seruant heareth or at least desireth to hear thee Behold I set open the eares of my soul that I mny heare my beloued speak Iustice and Peace to my hart For thy voice is sweet and thy face comely and there is none like vnto thâ—e in Beawty and wisedom Thou my God the repose of my labour the ioy of my soul and the comfort of my hart Be to me al in al and aboue al which can be enioyed ot desired Let me O let me rest in thee and in no created thing whatsoeuer Simplify my soul that it may be able to adhere to thee my God transcending al created things O when shal my soul forget al and only be mindful of thee the most pure spirit resting in thee aboue al thy Graces and Gifts O when shal I be by profound Humility reduced to the nothing which only makes a a soul capable of thee who art al good things who art that simple good in which nothing is wanting How long shal I glory in any created thing and seek my-self to the dishonour of him with out whom I could neither haue life nor being much lesseâ— to be able without him to do any thing meriting grace and Saluation O my God when wilt thou set me free that I may glory in thee alone and not by pride exalt
for thy abominable sins Giue al Glory vnto him with out whom thou couldst not so much as-haue a being My God be thou Adored and Exalted by al who art Blessed for euer and euer Amen Thou O sweet Iesu hast pronounced with thine own blessed mouth these words Consueor tibi Pater Domine Caeli terrae quia abscondisti haec à sapientibus prudentibus reâ—elasÌ„ti â—ae parâ—ulis Ita Paeter quoniam sic placitum fuit ante te I confesse to thee Father Lord of Heauen and Earth that thou hast hid these from the wise and prudâ—nt and reuealod them to little ones Yea Father for so it wel pleased thee These are the souls to whom thy yoke is sweet and thy burthen light these obserue and see in the light of thy truth that al thou dost or ordainest is iust and true and that it is our sin and ignorance only that peruerteth the order of thy Iustice. O let vs crie out to thee and prepare our souls that in thy light we may see light For it is not human wisedom or knowledg that wil serue our turn to find out thee in the bottome of our soul for which we were created and for which our soul hath such a capacity that the very Angels are amazed to see so great an honour and fauour to be offered and bestowed vpon so poor and frail a creature and yet that we should turn a deaf eare to our beloued who saieth his delight is to be with the children of men O how pittifully doth this most sweet and merciâ—ul God of ours lament our losse and misery of loosing that happines of enioying him in our souls in an exâ—raordinary maner yea euen in this lifeâ— if we did not cast away our loue and affect on vpon created things neglecting and forgetting the noble capacity wherewith the hath most bountifully endued our souls Hear therefor what he sayeth by his Prophet Be ye astonished O Heauens vpon this and the gates thereof be ye extreamly desolate vpon it for two euils hath my people done viz. They haue left and forsaken me the Fountain of liuing water and haue digged for themselues cesternes Cesterns that are broken that are not able to hold waters O wo is me my God that I should thus haue â—orsaken thee Whaâ— meaneth this thy great Mercy I should haue lamented mâ—ne own misery of not only neglecting to seeke after thee alone but also of most miserably offending thee infinit waâ—es and thou bemoanedst my case as if some preiudice were therby to come to thee O what wouldst or couldst thou loose by my not being so happy as truly to seek after thy loue truly nothing seeing thy Glory cannot be added to or diminishâ—d by my misery But thy infinit Charity which brought â—hee into the world to suffer and dy for me is the reason of thy merâ—fful calling vpon my poor soul to which thou hast said I wil not the the death of a sinner but rather that he be conuerted and liue In the hope of this promise I fly to thee Thou who art able to do al thâ—ngs helpe me that can do nothing Thou knowst I haue placed al my hope and comfort in thee alone and that I deâ—est al that is in me which is displeasing in thine eyes Far be it from me to haue any other intention in any thing I do or omit but simply to please thee I renounce al inordinate affection to al created things whatsoeuer and whatsoeuer I do that is not done sincearly for thy loue and honour I most willingly submit my-self to any punishment thy iust and Merciful Iustice shal lay vpon me Giue what â—hou commandst and then exact what thou pleasest O my God is it much I serue thee whom al the world is bound to serue O what is more sweet then to serue thee for loue without any pretence of our own commodity for time or eternity Truly in this lyeth hidden the greatest comfort that a soul banished from thee is capable of receauing To â—hee who art the supreame and only true Good by al creatures be al Praise eternally giuen Amen This which next of al followeth she there writ as taken out of S. Augustin viz. I was not acquainted with that true interior Iustice which iudgeth not by custome but by the righteous Law of Almighty God O My God apâ—d te est fons viâ—ae in lumine tuo videbimus lumen Qui sequitur me non ambulat in tenebris With thee is the fountain of life in thy light we shal see light who followeth me walketh not in darknes and they that walke not in thy light can neuer iudg of things according to thy iustice but iudge according to custome or their own sense This true light is thy gift and Grace which thou only impartest in aboundance to tâ—e meek and humble of hart and to those who endeauour to regard and seek thee alone in al their actions in simplicity and sincerity of hart and who intend thee only in al they do or omit Vnderneath the picture there annexed of saint VVilliam Duke of Aquitain she had written as followeth viz. O my God through the meâ—its and intercession of this most glorious Saint be merciful to me sinner and giue me grace to loue and praise thee with al my soul and strength and neither for time or eternity to seek or desire any thing but only thy-self alone simply and purely by sincere and perfect loue resting in thee my God aboue al gifts and creatures and Adoring thee who art God Blessed for euer and euer Amen Amen Mans life on earth is a continuall warfar and liuing but a short time he is replenished with many miseries VVatch therefor and pray that you enter not into temptation By Humility and Praier we shal be able to passe through any difficulties To the image of death there annexed together with other enseiâ—nes of death she added these following words viz. O how little to be esteemed or desired is al that passeth away with time Thus far of her Deuotions written by her in her Breuiary within ihe year before she dyed HEERE FOLLOVV SOME other Deuotions of the same pious soul D. Gertrude More A short Oblation of this smal work by the writer gatherer thereof to our most sweet and Merciful God MT GOD to thee I dedicate This simple work of mine And also with it hart and soul To be for euer thine No other motiue wil I haue Then by it thee to praise And stir vp my poor frozen soul By loue it-self to raise O I desir neither tongue nor pen But to extol Gods praise In which exces â—le melt away Ten thousand thousand waysâ— And as one that is sick with loue Engraues on euery Tree The Name and Praise of him she loues So shal it be with me IF the glorious light of thy Church Saint Augustin whose hart was so inflamed with loue that the whole world was a witnes thereof