2 Yea for a good reason he should be better within then he appeares without for God beholdeth the heart whom we ought highly to reverence wheresoever we are and walke in purity like Angels in his sight 3 We ought every day to renew our good intention and stirre up our selves to fervour and devotion as though this were the first time of our conversion and say thus 4 Helpe me O Lord my God in this my good purpose and in thy holy service and give me grace this day to make a good entrance and beginning for what I have done hitherto is to litle purpose 5 According to our purpose and good endavour you must judge of ones course and well doing and he that will reape great commodity must be carefull to use great diligence 6 For if he that goeth on couragiously findeth great rubbs in his way how many will he finde that setteth forward but seldome and uncertainly 7 There be many things that cause us to leave our good intents and the least omission of spirituall exercises bringeth â—o litle hinderance to our soulâ—s 8 The determinations of the just depend upon Gods grace and not upon their owne wisdome upon whom they alwaies relye for whatsoever they take in hand 9 For man doth propose but God doth dispose neither is the way of man in his owne hands 10 If usuall exercise be sometimes omitted either for piety towards God or profit to my neighbour it may easily afterwards be recovered againe 11 But if out of a sloathful mind or carelesse negligence we for sake the same it is a great offence against God and very prejudiciall to our selves 12 Let us doe the best we can we shall faile in many things yet let us alwaies take some certaine course and especially against those vices which doe most of all molest us 13 We must diligently search into and set in order both the outward and the inward man because both of them are very necessary to our comming forward in godlinesse 14 If thou canst not continually call thy selfe to an account yet doe it sometimes at the least once a day to wit at morning or at night 17 In the morning consider what thou intendest to doe and at night examine thy selfe what thou hast done 16 How thou hast behav'd thy selfe in thought word and deed for in these perhaps thou hast often offended both God and thy Neighbour 17 Gird thy loines like am an against the vile assaults of the Divell bridle thy riotous appetite and thou shalt be the better able to keepe under all the unruly motions of the flesh 11 Be thou at no time idle altogether but either reading or writing or praying or meditating or endeavouring some thing for the publique good 19 As for bodily exercises they must be used with great discretion neither are they to be practised of all men alike 20 The exercises that are not common are not to be exposed to publique view for things private are practised â—ore safâ—ly at home 21 Neverthelesse thou must beware thou neglect not that which is common and be more ready for private occasions 22 But having fully and faithfully accomplished all thou arâ— bound and enjoyn'd to doe if thou hast any spare time be take thee to thy selfe as they devotion shall require 23 All cannot use one kind of exercise but one is more convenient for this person another for that according to the diversity of times also diverse exercises are fitting 24 Some sutes better with us on working daies other on holy daies some we have need of in temptation and of others in time of peace and quietnesse Some we mind when we are pensive and other some when we rejoyce in the Lord. 25 When chiefe festivals draw neere good exercises are to be renewed and the praiers of holy men more fervently to be implored 26 From feast to feast we should think thus with our selves as though we were then to depart out of this world and to be made partakers of that everlasting feast in heaven 27 Therefore ought we carefully to prepare our selves against such holy times and lead our conversation so strictly as though we were shortly at God's hands to receive the reward of our labours 28 But if our departure be deferred let us think with our selves that we are not sufficiently prepared and unworthy yet of so great glory which shall be revâ—aled to us in due time and let us endeavour to prepare our selves more diligently to our end 29 Blessed is that servant saith S. Luke the Evandgelist whom when his Lord cometh shall find him watching verily I say unto you he shall make him Ruler over all his goods CHAP. XX. Of the love of Solitude and Silence Seeke for an apt and convenient time to be at leasure to thy selfe and meditate often upon God's benefits and blessings 2 Meddle not with curiosities but persue such matter which may rather yeeld compunction to thy heart then information to thy head 3 If thou wilt withdraw thy selfe from speaking vainly and from gadding idlely as also from harkning after novelties and rumours thou shale find leasure sufficient and convenient enough to meditate of good things 4 The greatest and best of God's Saints avoided the societie of men when they could coveniently and did rather chuse to live secretly and set themselves apart unto God 5 One said as oft as I have been among men I returned home lesse a man then I was before and this we find true when we talk long together 6 It is easier not to speak a word at all then not to speake more words then we should it is easier for a man to keepe home then to keepe himselfe wel when he is abroad 7 He therefore that intends to increase in the spirit and inner man must with Iesus depart from the multitude and presse of people 8 No man safely doth goe abroad but he which gladly can abide at home no man speakes securely but he that holds his peace willingly 9 No man ruleth safely but he that is ruled willingly no man securely doth command but he that hath learned readily to obey 10 No man reioyceth securely unlesse he hath the testimony of a good â—onscience yet the security of the Saints was alwaies full of the feare of God 11 Neither did those eminent gifts and excellent graces that were in them make them more haughty but more humble 12 But the security of the wicked as it ariseth of pride and presumption so in the end it deceiveth them and turneth to their owne destruction 13 Although thou seeme to be a good religious man or never so devouâ— yet promise not to thy selfe security in this life 14 It falleth out many times that those have fallen into greatâ—st danger by overmuch confidence and presumption who have been in greatest esteem and account amongst men 15 Wherefore it is better for many not to be altogether free from temptations but often assaulted least by too much security they should be
humility and great affection 3 And I said Blessed â—s the man whom thou shalt instruct O Lord and shalt teach thy saw that thou maist give him quietnesse from evill daies that he be not destroyed upon earth 4 I saith our Lord have taught the Prophets from the beginning and cease not continually to speak to every one but many are deafe and give no eare to my speech 5 The greater number doe more willingly listen to the world then to God and follow sooner the desires of their flesh then the will of God 6 The world promiseth temporall and small things and is served with great diligence I promise most high and eternall things and the hearts of men are nothing moved with it 7 Who is he that serveth and obeyeth me with equall care to that with which the world and the Lords thereof are served 8 Blush Sidon saith the sea and if thou aske the cause he are wherefore For a litle prebend a long journey is undertaken for everlasting life many will scarce once lift a foot from the ground 9 A thing of small value is sought after greedily for a penny sometimes there is great contention for a vaine thing and sleighâ— promise men doubâ— not to toile day and night 10 But alas for an unchangeable good for an inestimable reward for the highest honour and glory without end they are loath to take the least paines 11 Blush therefore slothfull and complaining servant that they are found more ready to destruction then thou to life They rejoyce more at vanity then thou at verity 12 And yet they are sometimes frustrated of their hope but my promise deceaveth none nor sendeth him away empty that trusteth in me 13 I will give that which I have promised I will fulfill that which I have said but to him that remaines faithfull in my love to the end I am the rewarder of all those who are good and doe try my devout servants with greater and severer temptations 14 Write my words in thy heart and think diligently of them for they will be very necessaâ—y in time of temptation 15 What thou understandest not when thou readest thou shalt know in â—he day of visitation 16 I am wont to visit my elect two severall waies to wit with temptation and comfort 17 And I daily read two lessons unto them one reprehending their vices another exhorting them to the increase of vertues 18 He that hath my wordes and despiseth them hath within himselfe that shall judge him at the last day A prayer to implore the grace of devotion 1 O Lord my God thou art all that I can desire What am I that dare speak unto thee I am thy poorest servant and a most vile worme much more poore and contemptible then I either know or dare expresse 2 And yet Lord remember this one thing that I am nothing that I have nothing and that I am worth nothing Thou alone art good thou alone art righteous thou alone art holy thou canst all thou doest all thou fillest all only the wicked thou sendest empty away Remember O Lord thy tender mercies fill my heart with thy grace for thou wilt that none of thy workes should be in vaine 3 How can I sustaine my selfe in this miserable life unlesse thy mercy and grace support me 4 Turne not thy face from me delay not thy visitations draw not away thy comfort least my soule become like a barren and dry land wherein is no water 5 Lord teach me to fulfill thy wil teach me to live worthily and humbly in thy sight for thou art my wisdome thou doest perfectly know me 6 Yea thou knowest me not only before I was conceived in the womb but also before the very world was made CHAP. IV. That we ought to live in truth humility in the sight of God SOnne walke in my sight in â—incerity and truth and ever seeke mee in singlenesse of heart 2 He that walketh before me in truth shall be defended from evill incursions truth shall deliver him from seducers and from the detractions of the wicked 3 If truth shall make the free thou shalt be free indeed and shalt not need to care for the vaine words of men 4 Lord it is true according as thou saist so I beseech thee be it unto mee lâ—t thy truâ—h teach me let it defend me and bring me to a blessed end 5 Let the same truth deliver me from â—ll evill affection and inordinate love and I shall walke with thee in great freedome of heart 6 I will teach thee saith the Truth those things that are right and pleasing in my sight Think of thy sinnes with great serrow and griefe and never esteem thy selfe any thing for thy good workes 7 Thou art in very deed a sinnerâ— and subject to many passions Of thy selfe thou alwaies tendest to nothing and art quickly cast down quickly overcome quickly troubled quickly dissolved 8 Thou hast nothing wherein thou canst glory but many things for which thou oughtest to humble and despise thy selfe for thou art much weaker then thou cast perceive 9 And therefore let nothing seem much unto thee whatsoever thou dost Let nothing seem great nothing precious and wonderfull nothing worthy of estimation 10 Nothing high nothing truly commendable and to be desired but that which is everlasting 11 Let the eternall Truth above all things please thee Let thy own great unworthinesse alwaies displease thee 12 Feare nothing blame and flye nothing so much as thy sinnes and vices which ought to displease thee more then the losse of any thing whatsoever 13 Some walk not sincerely in my sight but led by a certain curiosity and pride will know my secrets and understand the high mysteries of God neglecting themselves and their own salvation 14 These oftentimes for that I resist them doe fall into great temptations and sinnes for their pride and curiosity 15 Fear the judgements of God dread the wrath of the Almighty Bâ—t discusse not the works of the Highest Search thine own iniquities in how much thou hast offended and how much good thou hast neglected 16 Some carry their devotion only in books some in pictures some in outward signes and figures some have mee in their mouthes but litle in their hearts 18 There are others that being illuminated in their understanding and purged in their affection doe alwaies aspire with an earnest mind to everlasting happinesse 18 And are unwilling to heare of the things of this world and doe serve the necessities of nature with griefe and these perceave what the spirit of truth speaketh in them 19 Because it teacheth them to despise earthly love heavenly things to neglect the world and day night to desire heaven CHAP. V. Of the wonderfull effect of divine grace I Praise thee O heavenly Father Father of my Lord Iesus Christ for that thou hast vouchsafed to remember me a poore and wretched creature 2 O Father of mercies and God of all comfort thanks be
much the more this sacred Communion is common through the world 49 Thankes be unto thee good Iesu everlasting Pastour of our soules that hast vouchsafed to refresh us poore and banished men with thy precious Body and Blood 50 And to invite us to the receiving of these mysteries with the words of thy owne mouth saying Come unto me all yee that labour and are burdened and I will refresh you CHAP. II. That great goodnesse and charity of God is bestowed upon man in this Sacrament The voice of the Disciple PResuming of thy goodnesse and great mercy O Lord being sick I approach unto my Saviour hungry and thirsty to the fountaine of life needy to the King of heaven a servant unto my Lord a creature to my Creator desolate to my mercifull comforter 2 But whence is this to me that thou vouchsafest to come unto me Who am I that thou shouldest give thy selfe unto me 3 How dare a sinner presume to appeare before thee And thou how doest thou vouchsafe to come unto a sinner 4 Thou knowest thy servant and seest that he hath no good thing in him for which thou shouldest bestow this benefit upon him 5 I confesse therefore my unworthinesse and I acknowledge thy goodnesse I praise thy mercy and give thee thankes for this thy unspeakable charity 6 For thou doest this for thine owne sake not for any merits of mine to the end that thy goodnesse may be better knowne unto mee thy charity more abundantly shewed and thy humility more highly commended 7 Since therefore it is thy pleasure and hast commanded that it should be so this thy bounty is also pleasing to me and doe wish that my offences may be no hindrance unto it 7 O most sweet and bountifull Iesu how great reverence and thanks with perpetuall praise is due unto thee for the receaving of thy sacred body whose worth and dignity no man is able to expresse 8 But what shall I think of at this time now that I am to receive this divine Sacrament and to approach unto my Lord to whom I am not able to give due reverence and yet I desire to receave him devoutly 9 What can I thinke better and more profitable then to humble my selfe wholly before thee and to exalt thy infinite goodnesse above me 10 I praise thee my God and will exalt thee for ever and I doe despise and submit my selfe unto thee even into the depth of my unworthinesse 11 Behold thou art the Holy of Holies and I the skum of sinners behold thou bowest thy selfe downe unto me who am not worthy so much as to look up unto thee 12 Behold thou comest unto me it is thy will to be with me thou invitest me to thy banquet 13 Thou wilt give me the food of heaven and bread of Angels to eat which is no other truly then thy selfe the lively bread that descendedst from heaven and givest life unto the world 14 Behold from whence this love proceedeth what kind of favour and benignity is this which shineth upon us What thankes and praises are due unto thee for these benefits 15 O how good and profitable was thy counsell when thou ordainedst How sweet and pleasant the banquet when thou gavest thy selfe to be our food 16 How wonderfull thy worke O Lord how powerfull thy vertue how unspeakable thy truth For thou saidst the word and all things were made and this was done which thou commandest 17 A thing of great admiration and worthy of faith and surpassing the understanding of man that thou my Lord God true God Man shouldst be exhibited unto us by the elements of bread and wine and thy body worthily receaved should be the spirituall food of our soule 18 Thou who are the Lord of all things and standest in need of none hast pleased to dwell in us by meanes of this thy Sacrament 19 Preserve my heart and body unspotted that with a cheerefull and pure conscience I may often celebrate thy mysteries and receave them to my everlasting health which thou hast chiefly ordained and instituted for thy honour and perpetuall memory 20 Rejoyce O my soule and give thankes unto God for so noble a gift and singular comfort left unto thee in this vale of teares 21 For as often as thou callest to mind this mystery and receavest the body of Christ so often dost thou remember the worke of thy redemption and art made partaker of all the merits of Christ. 22 For the charity of Christ is never diminished and the greatnesse of his mercy is never drawne dry 23 Therefore thou oughtest alwaies to dispose thy selfe hereunto by a fresh renewing of thy minde and to weigh with attentive consideration this great mystery of thy salvation 24 So great now and joyfull it ought to seeme unto thee when thou commest to the holy Communion as if the same day Christ first descended into the wombe of the Virgin were become man or hanging on the crosse did suffer and dye for the salvation of mankinde CHAP. III. That it is profitable to communicate often The voice of the Disciple BEhold O Lord I come unto thee that I may be comforted in thy gifts and be delighted in thy holy banquet which thou O Lord hast prepared in thy sweetnesse for the poore 2 Behold in thee is all whatsoever I can or ought to desire thou art my health and my redemption my hope and my strength my honour and my glory 3 Make joyfull therefore this day the soule of thy servant for that I have lifted it up to thee my sweet Iesus I desire to receave thee now with devotion and reverence 4 I doe long to bring thee into my house that with Zachreus I may obtaine to be blessed by thee and numbred amongst the children of Abraham 5 My soule thirsteth to receave thy body my heart desireth to be united with thee 6 Give thy selfe to me and it sufficeth For besides thee no comfort is availeable I cannot be without thee nor live without thy gracious visitation 7 And therefore I must often come unto thee and receave thee as the only remedy of my health lest perhaps I faint in the way if I be deprived of thy heavenly food 8 For so most mercifull Iesus thou once didst say preaching to the people and curing sundry diseases I will not send them home fasting lest they faint in the way 9 Deale thou therefore in like manner now with me who hast vouchsafed to leave thy selfe in the Sacrament for the comfort of the faithfull 10 For thou art the sweet refection of the soule and he that eateth thee worthily shall be partaker and heire of everlasting glory 11 It is necessary for me that doe so often fall and sinne so quickly waxe dull and faint that by often prayers and confessions and receaving of thy sacred body I renew clense and inflame my selfe lest perhaps by long abstayning I fall from my holy purpose 12 For man is prone unto evill from his youth
how great and honourable is the office of Priests to whom it is granted with sacred words to consecrate the Lord of Majesty with their lips to blesse him with their hands to hold him with their own mouth to receave him and to administer him to others â—2 O how clean ought to be those hands How pure that mouth How holy the body How unspotted the heart of the Priest into whom the Author of purity so often entreth 40 Nothing but holy no word but chast and profitable ought to proceed from the mouth of the Priest which so often receaveth the Sacrament of Christ. 41 Simple and chast ought to be the eyes that are wont to behold the body of Christ the hands pure and lifted up to heaven that use to handle the Creator of heaven and earth 43 Vnto the Priests especially it is said in the Law Be ye holy for that I your Lord God am holy 43 Assist us Almighty God with thy grace that we who have undertaken the office of Priesthood may serve thee worthily and devoutly in all purity and with a sincere conscience 44 And if we cannot live in so great innocency as we ought to doe grant us notwithstanding in due manner to bewaile the sinnes which we have committed 43 And in the spirit of humilitie and syncere intention to serve thee hereafter with more fervour and devotion CHAP. XII That he that is to communicate ought to prepare himself with great diligence The voice of the Beloved I Am the lover of purity and the giver of all sanctity I seeke a pure heart there is the place of my râ—st Make ready and adorne for me a great chamber and I will make with thee the Passeover for my Disciples 2 If thou wilt have me come unto thee and remaine with thee purge the old leaven and make clean the dwelling of thy heart shut out the whole world and all tumult of vices 3 Sit like a sparrow solitary â—â—on the house top and think of thy offence in the bitternesse of thy soule 4 For every lover prepareth â—he best and fairest roome for his beloved and herein is known the affection of him that entertaineth his beloved 5 Know thou notwithstanding that the worth of no action of thine is able to make this preparation sufficient although thou shouldest preparâ— thy selfe a whole yeare together and thinke on nothing else 6 But of my mercy and grace only thou art suffred to come to my table like a begger invited to dinner to a rich man who hath nothing else to returne him for his benefits but to humble himselfe and give him thanks 7 Doe what lieth in thee and doe it diligently not for custome nor for necessity but with feare and reverence and hearty affection receave the body of thy beloved Lord and God who vouchsafeth to come unto thee 8 I am he that have called thee I have commanded it to be done I will supply what is wanting in thee come and receave me 9 When I bestow the grace of devotion on thee give thanks to God for it is given thee not for that thou deservest it but because I have mercy on thee 10 If thou have it not but rather feele thy selfe dry continue in prayer sigh and knock and give not over untill thou hast attained to some crumme or drop of saving grace 11 Thou hast need of me not I of thee neither comest thou to sanctify me but I come to sanctify and make thee better 12 Thou comest that thou maist be sanctified by me and united unto me that thou maist receave new grace and be stirred up againe to amendment 13 Neglect not this grace but prepare thy heart with all diligence receave thy beloved into thy soule 14 But thou oughtest not only to prepare thy selfe to devotion before Communion but carefully also to conserve thy selfe therein after thou hast receaved the Sacrament 15 Neither is the carefull guarde of thy selfe after lesse exacted then devout preparation before 16 For a good guard afterwards is the best preparation thou canst make for the obtaining againe of greater grace 17 Because that mans minde becometh very indisposed if he presently powre himselfe forth to outward comforts Beware of much talke remaine in some secret place and enjoy thy God 18 For thou hast him whom all the world cannot take from thee I am he to whom thou oughtest wholly to give thy selfe that so thou maist live hereafter not in thy selfe but in me without all care CHAP. XIII That a devout soule ought to desire with her whole heart to be united unto Christ in the Sacrament The voice of the Disciple HOw may I obtaine this O Lord that I may finde thee alone and open my whole heart unto thee and enjoy thee as my soule desireth 2 And that no man may look upon mee nor any creature move mee or respect mee but thou alone maist speake unto me and I to thee as the beloved is wont to speak to his beloved a friend to baÌ„quet with his frieÌ„d 3 This I pray for this I desire that I may be wholly united unto thee and may withdraw my heart from all created things and more by sacred Communion and often celebrating learne to tast of heavenly and everlasting sweetnesse 4 O Lord God when shall I be wholly united unto thee and swallowed up by thee and altogether forgetfull of my selfe thou in me and I in thee and so grant us both to continue in one 5 Thou art my beloved the choisest amongst thousands in whom my soule hath taken pleasure to dwell all the daies of her life 6 Thou art my peace-maker in whom is greatest peace and true rest without whom is labour and sorrow and infinite misery 7 Thou art a hidden God and thy counsell is not with the wicked but thy speech is with the humble and simple of heart 8 O Lord how sweet is thy spirit who to the end thou maist shew thy sweetnesse towards thy children vouchsafe to feed them with the most delightsome bread which descendeth from heaven and is full of all sweetnesse 9 Surely there is no other Nation so great that hath Gods approaching unto them as thou our God art present to all thy faithfull 10 Vnto whom for their daily comfort and for the lifting up of their hearts to heaven thou givest thy selfe to be eaten and enjoyed 11 I or what other Nation is there so famous as the Christian people or what creature under heaven so beloved as a devout soule to whom God himselfe commeth to feed her with his glorious flesh 12 O unspeakable grace O admirable favour O infinite love singularly bestowed upon man 13 But what shall I give unto our Lord in returne of this grace for so singular a charity 14 There is no other thing more gratefull that I am able to give then to bestow my heart wholly on my God and to unite it perfectly unto him 15 Then shall all my bowels re-rejoyce when my soule
me one with thee in everlasting love Many times to read much and to hear much itâ—irketh me in thee is all I would have or can desire 9 Let all teachers hold their peace let all Creatures keepe silence in thy sight but speake Lord for thy servant heareth speake thou alone unto me and it sufficeth 10 By how much the more one is united to himself admitteth of no admixture within himselfe by so much the more easily doth he coÌ„ceive high mysteries because he is enlightned from above 11 A pure sincere and stayed spirit is not distracted though it be imploy'd in diverse matters for that it worketh all to the honour of God and labouring for inward tranquillitie seeketh not it selfe in any thing it doth 12 Who hinders and troubles thee more then the unmortified and unruly affections of thine owne heart 13 A good and godly man before he doe any businesse outwardly abroad doth first rightly order it inwardly at home 14 Neither shall his imployment drive him to any corrupt inclination but he will draw it to the rule of right reason 15 Great are the confliccts of every good Christian but of all combates the forest is to conquer our selves 16 This then should be our chiefe endeavour continually to maintaine the sight and every day to be stronger and better then another 16 The greatest perfection wee can attaine to in this life it hath some imperfection annexed to it and our greatest light of knowledge is not void of some darknesse 17 An humble knowledge of thy selfe is a more secure way to heaven then a profound searching into other kinds of learning 18 Not that humane learning is blame-worthy nor the knowledge of any thing whatsoever is to be disliked because it is good in it selfe and ordained of God 19 But yet a good conscience is to be preferred before all knowledge and a vertuous life before all learning 20 But because men commonly labour more to know well then to live well this makes them so much to wander out of the way and reap litle fruit of their labours 21 O if men would be as carefull in removing vices as they are in moving questions there would not be so much loosness amongst the vulgar nor such enormities in retir'd places 22 Assuredly at the day of judgment we shall not be examined how many bookes we have read but how many good workes we have done not how rhetorically we have spoken but how religiously we have lived 23 Tell me now what 's become of all those great Doctors and Masters in Israell which thou knewest to be so famous and pointed at in their life 24 Others now possesse their places and preferments and perchance doe scarce ever so much as thinke of them 26 In their life time they seemed to be some body who but they but now they are gone we heare not a word of them 27 O how quickly doth the glory of this world passe away would God their life had been answerable to their learning then had their study and reading been to good purpose 28 Alas how many perish in the world through this vaine knowledge in that they make small account of the worship of God 29 And because they rather strive to be high then humble therefore they vanish in their vaine imaginations 30 Accosding to thy charity so is thy greatnesse he is truly great who is litle in his own eyes and lightly esteemeth all height of honour 31 He is wise indeed who accounteth all things else but dung that he may winne Christ and he is learned indeed that abandoneth his owne will that he may doe Gods CHAP. IV. Of Providence or Prudence in our actions VVE must not rashly believe every word of man but warily and seriously ponder whether it be consonant to the will of God 2 But alas such is our weaknesse and so great our infirmity that we oftner think and speake the worst of another then the best 3 But such as be perfect will not easily give credit to every tale that is told them they know how prone every man is by nature unto evill and how easy it is to offend with the tongue 4 It is a point of great wisdome to be neither rash in our actions nor stiffe in our opinions 5 And as great wisdome it is not to believe all thou hearest nor yet what thou hearest and believest to be by and by telling it another 6 Take advise of a wise and conscientious man follow his better instructions rather theÌ„ thine own fancies 7 A good life maketh a man wise to God-ward and giveth him great experience in many things 8 The more humble a man is in himselfe and obedient to his God the more prudent shall he be in all his affaires and injoy greater quietnesse of mind CAAP. V. Of the reading of holy Scriptures IN the holy Scriptures we must looke after the truth of the matter not the eloquence of the words and we should read them with the same spirit they were penn'd 2 We ought rather to marke in them the evidence of the spirit then the excellency of the words for it is better to read a Booke that brings devotion to my heart then knowledge to my head 3 Let not the authority of the Writer be he of great or small account but the pure love of truth move thee to read and seeke out not so much who it is that speaketh but diligently mark what it is that is spoken 4 Men are here to day and gone to morrow but the truth of our Lord remaineth for ever God speaketh to us sundry waies without respect of persons 5 In reading the Scriptures our curiosity doth often hurt us when we goe about to comprehend that which indeed we should let alone 6 If thou desirest to reap commodity read withall humility simplicity and fidelity and never covet to be accounted learned 7 Be questioning alwaies with godly men and hearken with silence unto their sayings be not offended with the Proverbes of thine elders for they are not left unto us without a cause CHAP. VI. Of inordinate desires and affections VVHensoever a man desireth a thing inordinately he is presently disquieted within himselfe 2 The proud and covetous men are never at rest but the poore and meeke-spirited live together in abundance of peace 4 The man that is not yet throughly mortified is quickly tempted yea and overcome too with small and triviall things 5 He that is weake in the spirit and as yet carnally minded and prone unto sensuality can hardly withdraw himselfe altogether from earthly desires 6 And therefore it often grieveth him when he goeth about to withdraw himselfe and is easily moved to anger if any one doth withstand him 7 But if he hath followed therein his appetite he is presently gauled with remorse of conscience because he hath yeelded to his unruly passions which doth no whit make to the peace he sofght for 8 Wherefore the true peace of mind is gotten
not better thy selfe For when occasion doth happen thou shalt find that which thou soughtest to fly and perhaps more A Praier for clensing the heart and obtaining of heavenly wisdome COnfirme me Lord with the grace of thy holy spirit Give me force to strengthen my inward man and to purge my heart from all unprofitable care and griefe 2 Not to be drawne away with sundry desires of any thing either litle or great but to consider all things how they are transitory and doe quickly fade and that I my selfe doe also passe away together with them 3 For nothing is permanent under the sun where all things are vanity and affliction of mind O how wise is he that so considereth them 4 Grant me Lord heavenly wisdome that I may learne above all things to seeke and find thee above all things to delight in thee and to love thee and to think of all created things as they are according to the disposition of thy wisdome 5 Grant me prudently to avoid him that flatters me and to suffer patiently him that contradicts me 6 It is great wisdome not to be moved with every blast of words nor to give eare to dangerous flattery for so we shall goe one securely in the way which we have begun CHAP. XXVIII Against the tongue of Slanderers SOnne be not grieved if some think evill of thee and speake that which thou doest not willingly heare 2 Thou oughtest to judge the worst of thy selfe and to think no man weaker then thy selfe If thou walke well inwardly thou wilt not much esteeme of flying words abroad 3 It is no small wisdome to be silent in time of evill and inwardly to turne to me and not to be troubled with the judgment of men 4 Let not thy peace be in the tongues of men For whether they judge well or evill thou art neverthelesse alwaies the same 5 Where is true peace and true glory Is it not in me And he that coveteth not to please men nor feareth to displease them shall enjoy much peace 6 From inordinate love and vaine feareth ariseth all disquietnesse of the heart and distraction of the senses CHAP. XXIX How we ought to call upon God and blesse him when tribulation draweth neere BLessed O Lord be thy name for ever since it pleaseth thee that this temptation and tribulation should fall upon me 2 I cannot fly it but have need to fly to thee that thou maist helpe me and turne it to my good 3 Lord I am now afflicted and it is not well with me I am much troubled with this present griefe 4 And now deare Father what shall I say I am taken in narrow straits save me from this houre yet therefore came I into this houre that thou maist be glorified when I shall be greatly humbled and by thee delivered 5 Let it please thee Lord to deliver me for poore wretch that I am what can I doe and whither shall I goe without thee 6 Grant patience Lord even this time also Help me my God and then I will not feare how much soever I be oppressed 7 And now in this what shall I say Lord thy will be done I have wel deserved to be afflicted and grieved 8 Surely I ought to beare it and I would to God I might beare it with patience untill the tempest be passed over and it become calme 9 But thy omnipotent hand is able to take this temptation from me and to asswage the violence thereof that I utterly sink not under it as oftentimes heretofore thou hast done unto me my Lord my Mercy 10 And how much the more hard it is to me so much the more easie is this change of thy mighty hand to thee CHAP. XXX Of craving the divine aide and confidence of recovering grace SOnne I am thy Lord who doe use to give comfort in the day of tribulation Come unto me when it is not well with thee 2 This is that which most of all hindreth heavenly consolation that thou art slow in turning thy selfe unto praier 3 For before thou doest earnestly commend thy selfe to me thou seekest many comforts and delightest thy selfe in outward things 4 And hence it proceedeth that all doth litle profit thee untill thou consider that I am he that deliver those that trust in me 5 And that out of me there is neither powerfull help nor profitable counsell nor remedy that can continue 6 But now thou having recovered breath after the tempest gather strength againe in the light of my mercies 7 For I am at hand saith our Lord to repaire all things not only entirely but also abundantly in a very plentifull measure 8 Is there any thing hard to me or am I like unto him that promiseth and performeth not 9 Where is thy faith Be firme and constant take courage and be patient comfort will be given thee in due time 10 Attend me expect I will come and cure thee It is a temptation that vexeth thee and a vaine feare that affrighteh thee 11 What else doth the care for future incertainties bring thee but sorrow upon sorrow Sufficient for the day is the evill thereof 12 It is a vaine and unprofitable thing to be grieved or to rejoyce for future things that perhaps will never happen 13 But it is incident to man to be deluded with such imaginations and a signe of litle courage to be so easily drawne away by the suggestion of the enemy 14 For he careth not so he delude and deceive thee whether it be true or false which he proposeth whether he overthrow thee with the love of present or the feare of future things 15 Let not therefore thy heart be troubled neither doe thou feare Believe in me and put thy trust in my mercy 16 When thou thinkest thy selfe furthest off from me oftentimes I am neerest unto thee 17 When thou judgest that almost all is lost then oftentimes greatest hope of obtaining is at hand All is not lost when any thing falleth out contrary unto thee 18 Thou must not judge according to that which thou feelest for the present nor give thy selfe over to any griefe from whence soever it commeth as though all hope of delivery were quite gone 19 Think not thy selfe wholly left although for a time I have sent thee some tribulation or withdrawne thy desired comfort for this is the way to the Kingdome of heaven 20 And without doubt it is more expedient for thee and the rest of my servants that ye be exercised with many adversities then that yee should have all things according to your desires 21 I know the secret thoughts of thy heart and that it is very expedient for thy soules health that thou be left sometimes without tast and feeling of spirituall sweetnesse 21 Least perhaps thou shouldest be puffed up with good successe and shouldest please thy selfe in that which thou art not 22 That which I have given I can take away and restore it againe when I please 5 When I give
with patience humility against evill tongues and such as thought vanities and lies and spake what they listed 7 Yet sometimes notwithstanding he answered lest the weake might have received scandall by his silence 8 Who art thou that fearest mortal man to day he is and to morrow he is not seene Feare God and the terrour of men shall not trouble thee 9 What harme can the words or injuries of any doe thee he rather hurteth himselfe then thee neither can he avoid the Iudgments of God be lie what he will 10 Have thou God before thine eyes and contend not with complaining words 11 I am able to deliver thee from all shame and wrong and to repray every one according to their workes 12 And if for the present thou seemest to be trodden downe and to suffer shame and confusion without desert doe not repine neither doe thou lessen thy crowne by thy impatience but rather lift up thine eyes to mee in hea CHAP. XXXVII Of a full and pure resignation of our selves for the obtaining freedome of heart SOnne leave thy selfe and thou shalt find me Make choice of nothing appropriate nothing to thy selfe and thou shalt ever gaine 2 For greater grace shall alwaies he given thee when thou doest perfectly resigne thy selfe and not turne back to take thy selfe againe 3 Lord how often shall I resigne my selfe and wherein shall I forsake my selfe Alwaies and in every thing as well in litle as in great 4 I doe accept nothing but doe require that thou be as it were naked and void of all things 5 Otherwise how canst thou be perfectly mine and I thine unlesse both within and without thou be free from all selfe-will 6 And how much the sooner thou doest this so much the better shalt thou find thy selfe and how much the more fully sincerely thou doest it so much the more shalt thou please me and so much the more shalt thou gaine 7 Some there are that resigne themselves but with some exception For they put not their whole trust in God and therefore doe labour to provide for themselves 8 Some also at the first doe offer all but afterwards being affailed with temptations doe returne againe to that which they had left and therefore they goe not afterwards in the way of vertue 9 These shall not attaine to the true liberty of a pure heart nor to the grace of my divine familiarity unlesse they first make an entire resignation and offer themselves a daily sacrifice unto me 10 For without this can never be obtained the union with me wherewith my Saints enjoy me 11 I have often said unto thee and now againe I say the same Forsake thy selfe resigne thy selfe and thou shalt enjoy great internall peace 12 Give all for all seeke nothing require nothing repose thy selfe purely and with a full confidence in me and I will give my selfe unto thee and darknesse shall not cover thee 13 Let this be thy whole endeavour let this be thy praier let this be thy desire 14 That casting off all proprietie thou maist all naked follow thy naked Saviour Iesus and dying to thy selfe maist live eternally to me 15 Then shall vaine fantasies evil perturbations and all superfluous cares fly away then shall immoderate feare leave thee and inordinate love shall die CHAP. XXXVIII Of good government of outward things and of recourse to God in dangers SOnne thou oughtest with all diligence to procure that in every place and action or externall businesse thou be inwardly free and master of thy self and that all things be under thy disposition and thou not subject to them 2 That thou maist be Lord and Master of thy actions not a servant or a hireling but rather a freeman and a true Hebrew belonging to the lot and freedome of the Sons of God 3 Who put the things that are present under their feet and place their thoughts on that which is eternall who look on transitory things with the left eye and with the right doe behold the things of heaven 4 Who depend not upon temporall things but make such things depend upon them and serve them 5 As they are ordained by God and appointed by the Creator of all who hath left nothing in his creatures without due order 6 If thou remaine firme and stedfast in all events and doest not weigh by the outward appearance nor with a carnall eye the things which thou seest and hearest 7 But presently in every occasion doest enter with Moses into the Tabernacle to aske counsell of our Lord thou shalt sometimes heare the divine and celestiall oracle and shalt returne instructed of many things both present and to come 8 Moses had alwaies recourse to the Tabernacle for the deciding of all doubts and obscure questions and fied to the help of praier for the remedy of the iniquity and dangers of men 9 So oughtest thou in like manner to fly to the closet of thy heart earnestly craving the divine favour 10 For the Scripture testifieth that therefore was Iosue and the children of Israell deceived by the Giboanites because they consulted not first with God but giving too lightly credit to faire words were deluded with counterfeit piety CHAP. XXXIX That a man be not over earnest in his affaires SOn alwaies commit thy cause to me I will dispose well of it in due time expect my ordination and thou shalt find it will be for thy good 2 Lord I doe most willingly commit all unto thee for my care can profit litle O that I cleaved not too much to future events but oftered my selfe with all readinesse of mind to thy divine pleasure 3 Sonne oftentimes a man doth earnestly labour for that which he desireth and when he hath gotten it he beginneth to be of another mind and not to esteeme so much of it as before he did 4 For mans affections doe not long continue fixed on one thing but doe passe from one to another 5 It is therefore a matter not of least moment to forsake our selves even in the least things 6 The true spirituall profit of man consisteth in denying and forsaking of himselfe and he that is thus resigned up liveth in great freedome and securitie 7 But the ancient enemie who alwaies laboureth to withstand the servants of God omitteth at no time his wonted temptations but day and night lieth still in waite to cast the unwary if he can into the snare of deceipt Watch therefore and pray saith our Lord that you enter not into temptation CHAP. XL. That man hath no good of himselfe nor any thing whereof he can glory LOrd what is man that thou art mindfull of him or the son of man that thou vouchsafest to visit him What hath man deserved that thou shouldest give him thy grace 2 Lord what cause have I to complaine if thou forsake me or if thou dost not that which I desire what can I justly say against it 3 Surely this I may truly think and say Lord I am
the world nor the world perfectly crucified to thee 7 But give diligent eare to my words and thou shalt litle respect ten thousand words spoken by men 8 Behold if all should be spoken against thee that could be most maliciously invented what would it hurt thee if thou sufferedst it to passe and madest no reckoning at all of it Could all those words pluck as much as one haire from thy head 9 But he that hath not his heart within him nor God before his eyes is easily moved with every litle dispraise when as he that trusteth in me and trusteth not in his own judgement shall be free from humane feares 10 For I am the Iudge and discerner of all secrets I know how the matter passed I know him that offereth the injury and him that suffereth it 11 From me hath this word proceeded this hath happened by my permission that out of many hearts thoughts may be revealed 12 I shall judge the guilty and the innocent but by a secret judgement I would before hand try them both 13 The testimony of men oftentimes deceaveth my judgement is alwaies true it shall stand and not be overthrowne 14 It is commonly hidden and secret and not known in every thing but to few notwithstanding it never erreth neither can it erre although to the eyes of the foolish it seemes not right 15 Men ought therefore to return to me in every judgement and not to stand in their owne opinions 16 For the just man will not be troubled whatsoever happeneth unto him from God and if any thing be wrongfully brought forth against him he will not much care neither will he vainely be glad if by others he be with reason excused 17 For he considereth that I am he that searcheth the heart and reines and doe judge not according to the outward face nor humane apparence 18 For that is oftentimes found â—ulpable in my sight that in the judgement of men is thought to be commendable 19 O Lord my God the just Iudge strong and patient thou knowest the frailty and perversity of man be thou my strength and all my trust for mine own conscience sufficeth me not 20 Thou knowest that which I cannot reach unto and therefore in every reprehension I ought to have submitted my selfe and to have borne iâ— patiently 21 Vouchsafe mercifully to pardon me as often as I have failed herein and give me againe grace of greateâ— sufferance 22 For thy bountifull mercy is more availeable to me for the obtaining of pardon then my conceaved justice for the defence of my hidden conscience 23 Although my conscience accuse me not yet I cannot hereby justify my selfe for if thy mercy be away â—o man living shall be justified in thy â—ight CHAP. XLVII That all grievous things are to be endured for life everlasting SOnne let not the paines dismay thee which thou hast undertaken for me neither be thou discomforted for the tribulations which doe befall thee but let my promise strengthen and comfort thee in all events 2 I am able to reward thee above all measure Thou shalt not long toyle here nor alwaies be oppressed with griefe attend a while and thou shalt see a speedy end of thy evils 3 There will come an houre wheâ— all labour and trouble shall cease Litlâ— and short is all that passeth away with time 4 Doe as thou doest labour faithfully in my vineyard I will be thy reward Write read sing mourne keepe silence pray suffer crosses manfully life everlasting is worthy of all these and greater combats 5 Peace shall come in the day which is knowne unto our Lord and â—here shall be no day nor night to wit of this time but everlasting light infinite brightnesse stedfast peace and secure rest 6 Then thou shalt not say who shall deliver me from the body of this death nor cry woe be unto me for that my dwelling in a strange country is prolonged 7 For death shall be throwne downe and health shall be without decay no anxiety blessed joy sweet and glorious company 8 O if thou hadst seene the everlasting crowne of the Saints in heaven and with how great glory they now rejoyce who in times past were conâ—â—mptible to this worldâ— and esteemed unworthy of life it selfe 9 Truly thou wouldest presently humble thy selfe even unto the earth and wouldst rather seeke to be under the feet of all then to have command so much as over one 10 Neither wouldest thou desire the pleasant daies of this life but rather rejoyce to be afflicted for Godâ— and esteeme it thy greatest gaine to be reputed as nothing amongst men 11 O if thou hadst a feeling of these things and didst suffer them to enter into the depth of thy heart how durst thou so much as once to complaine 12 Are not all painfull labours to be endured for everlasting life It is no small matter to loose or to gaine the Kingdome of heaven 13 Lift up thine eyes therefore unto heaven behold I and all my Saints with me who in this world had great conflicts doe now rejoyce now are comforted now are secure now doe rest and shall remaine with me everlastingly in the Kingdome of my Father CHAP. XLVIII Of the everlasting day and shortnesse of this life O Most blessed mansion of the heavenly City O most cleare day of eternity which night obscureth not but the highest truth ever enlightneth day ever pleasant ever secure and never changing into a contrary state 2 O that that day would once appeare and all these temporall things were at an end 3 To the Saints it shineth glistering with everlasting brightnesse but to those that are Pilgrims upon earth it appeareth only a farre off and as it were through a glasse 4 The inhabitants of heaven doe know how joyfull that day is but the banished children of Eve bewaile the bitternesse and tediousnesse of this 5 The daies of this life are short and evill full of sorrow and anguish where man is defiled with many sinnes incumbred with many passions disquieted with many feares filled with many cares 6 Distracted with many curiosities intangled with many vanities compassed a bout with many errours worne away with many labours vexed with temptations weakned with delights tormented with want 7 O when shall these evils be at an end When shall I be delivered from the miserable bondage of sin When shall I think O Lord of thee alone 8 When shall I perfectly rejoyce in thee When shall I be free from all impediments in true liberty without all griefe of mind and body 9 When shall I have firme peace peace secure and without trouble peace within and without pence every way assured 10 O good Iesu when shall I stand to behold thee When shall I contemplate the glory of thy Kingdome 11 When wilt thou be unto me all in all things O when shall I be with thee in thy Kingdome which thou hast prepared for thy beloved from before all worlds 12 I am left
draweth to evill and abject things 7 For the litle force which remaineth is like a certain sparke lying hidden in the ashes 8 This is naturall reason it selfe compassed about with great darknesse still retaining power to discerne good and evill the distance between true and false 9 Although it be unable to compasse all that it approvâ—th and enjoyeth not the full light of truth nor the former integrity of her affections 10 Hence it is my God that according to my inward man I delight in thy law knowing thy commandements to be good just and holy and yeelding that all evill and sinne is to be avoided 11 But in my flesh I serve the law of sinne whilest I rather obey sensuality then reason Hence it is that I have a will to doe good but know not how to performe it 12 For this cause I often purpose many good things but for that I want grace to helpe my infirmity for a light resistance I goe back and faint 13 I know the way of perfection and see clearly enough what I ought to doe but pressed with the weight of mine own corruption I rise not unto it 14 O Lord how needfull is thy grace for mee to begin any good worke to goe forward and to accomplish it For without it I can doe nothing but in thee I can doe all things when thy grace doth comfort me 15 O heavenly grace without which our own merits are nothing and no gifts of nature are to be esteemed Arts riches beauty and strength wit or eloquence are of no worth with thee O Lord without thy grace 16 For gifts of nature are common to good and evill but the peculiar gift of the elect is grace and love wherewith being marked they are esteemed worthy of everlasting life 17 This grace so much excelleth that neither the gift of prophesie nor the working of miracles or any speculation how high soever is of any esteeme without it Neither faith nor hope nor other vertues are acceptable unto thee without charity and grace 18 O most blessed grace that makest the poore in spirit rich in vertues and the rich in many blessings humble in heart 19 Come downe unto me replenish me in the morning with thy comfort lest my soule should faint with wearinesse and wither away with drinesse 20 I beseech thee Lord that I may find grace in thy sight for thy grace is sufficient for me though other things that nature desireth be wanting unto me 21 If I be tempted and vexed with many tribulations I will not feare these evils whilest thy grace is with me she is my strength she giveth advise and helpe she is stronger then all enemies and wiser then the wisest 22 Thy grace is the mistresse of truth the teacher of discipline the light of the heart the solace in affliction 23 She driveth away sorrow she expelleth feare she is the nurse of devotion and the mother of teares 24 What am I without it but a rotten peece of wood and an unprofitable stalke only meet for the fire 25 Let thy grace therefore Lord alwaies prevent me and follow me make me ever diligent in good works through Iesus Christ thy Sonne Amen CHAP. LVI That we ought to deny our selves and imitate Christ by the Crosse. SOnne look how much thou canst goe out of thy selfe so much maist thou enter into me As to be void of all desire of externall things maketh inward peace so the forsaking of our selves joyneth us internally to God 2 I will have thee learne the perfect leaving of thy selfe unto my will without contradiction and complaint Follow me I am the way the truth and the life 3 Without the way there is no going aright without truth there is no knowing aright without life there is no living at all 4 I am the way which thou oughtest to follow the truth which thou oughtest to trust the life for which thou oughtest to hope 5 I am the way which cannot lead amisse the truth which cannot erre the life which cannot end 6 I am the way that is straight the truth that is highest and the life that is truest yea a blessed life a life uncreated 7 If thou abide in my way thou shalt know the truth and the truth shall make thee free and thou shalt lay hold on life everlasting 8 If thou wilt enter into life keep the commandements if thou wilt know the truth believe me If thou wilt be perfect sell all thou hast 9 If thou wilt be my disciple deny thy selfe if thou wilt possesse a blessed life despise this present life if thou wilt be exalted in heaven humble thy selfe upon earth 10 If thou wilt reigne with mee beare the crosse with me For only the servants of the crosse find the way of blisse and true light 11 Lord Iesu for as much as thy life was strict despised of the world give me grace to imitate thee though I be despised by the world 12 For the servant is not greater then his Lord nor the Disciple above his Master 13 Let thy servant be exercised in thy holy life for there is my health true holinesse 14 Whatsoever I read or heare besides doth not recreate or delight me fully 15 Sonne now that thou knowest and hast read all these things happy shalt thou be if thou fulfill them 16 He that hath my commandements and keepeth them he it is that loveth me and I will love him and will manifest my selfe unto him and will make him sit with me in the Kingdome of my Father 17 Lord Iesus as thou hast said and promised so let it be and that I may obtain thy favour 18 I have receaved the Crosse I have receaved it from thy hand and I will beare it and beare it till death as thou hast laid it upon me 19 Truly the life of a good religious person is the crosse and it is a sure guide to heaven It is now begunne it is not lawfull to goe back neither is it fit to leave that which I have undertaken 20 Let us then take courage my brethren and goe forwards together Iesus will be with us for Iesus sake we have undertaken this crosse 21 For the love of Iesus let us persevere in the crosse he will be our helper who is our guide and forerunner 22 Behold our King goeth before us who also will fight for us let us follow him manfully let us not be dismayed but be ready to dye with courage in the battaile and let us not blemish our glory by flying from the Crosse. CHAP. LVII That a man be not too much deiected when he falleth into some defects SOnne patience and humility in time of adversity are more pleasing unto mee then much comfort and devotion in prosperity 2 Why art thou grieved for every litle trifle spoken and done against thee Although it had been much more thou oughtest not to have been moved 3 But now let it passe it is not the first that hath happened
nor any new thing neither shall it be the last if thou live long 4 Thou art cheerefull enough as long as no adversity occurreth Thou canst give good counsaile also canst strengthen others with thy words but when any tribulation suddenly knocketh at thy doore thou art destitute of counsell and void of force 5 See therefore thy great frailty which thou often provest in very smal occasions It is notwithstanding permitted for thy good when these and such like occasions befall thee 6 Put it out of thy heart the best thou canst and if it touch thee yet let it not deâ—ect thee nor trouble thee long beare it at least patiently if thou canst not joyfully 7 Although thou be unwilling to heare it and feelest in thy heart some motion of disdaine yet represse thy selfe and suffer no inordinate word to passe out of thy mouth which may be a scandall to the weak 8 The storme which now is raised shall quickly be appeased and inward griefe shall be sweetned by the returne of grace 9 I doe yet live saith our Lord am ready to helpe thee and to give thee greater comfort then before if thou put thy trust in me and callest devoutly upon me 10 Be more patient and prepare thy selfe to greater suffering All is not lost if thou feele thy selfe often asslicted or grievously tempted 11 Thou art a man and not God thou art flesh not an Angell How canst thou looke to continue ever in the same state of vertue when an Angell in heaven hath fallen and the first man in Paradise lost his standing 12 I am he that doe give healthfull comfort to them that mourne and doe raise up unto my divinity those that know their own infirmity 13 Lord blessed be thy sacred word more sweet unto my mouth then the hony and the hony combe 14 What should I doe in these my so great tribulations and anguish unlesse thou didst comfort me with thy holy sweet and heavenly speeches 15 What matter is it how much and what I suffer so as I may at length attaine to the haven of happinesse 10 Grant me a good end grant me a happy passage out of this world be mindfull of me my God and direct me the streight and ready way to thy everlasting Kingdome Amen CHAP. LVIII Of not searching into high matters and into the secret judgements of God SOnne beware thou dispute not of high matters nor of the secret judgements of God why this man is forsaken and he assumed to so great grace why also this man is so much afflicted and he so greatly advanced 2 These things exceed all humane power neither can any reason or discourse of any man search out the judgement of God 4 When the enâ—my therefore suggesteth these things unto thee or some envious people demand them of thee answere that of the Prophet 5 Thou art just O Lord and thy judgement is right And againe The judgements of our Lord are true and justifyed in themselves 6 My judgements are to be feared not to be discussed for they are such as cannot be comprehended by the understanding of man 7 In like manner I advise thee not to inquire noâ— dispute of the glory of the Saints which of them is holier then the other and which shall be greater in the Kingdome of heaven 8 These things oftentimes breed strife and unprofitable contentions they nourish also pride and vain-glory from whence doe usually spring envy and dissentions 9 Whilest one endeavours to have this another to have that Saint vainly preferred To desire to know and search our such things is to no purpose but to displease the Saints 10 For I am not the God of dissension but of peace which peace consisteth rather in true humility then in exalting themselves 11 Some are carried with zeale of affection to love these or those most but this love is rather humane then divine 12 I have made all the Saints I have given them my grace I have made them partakers of my glory I know the merits of every one I have prevented them in the benedictions of my sweetnesse 13 I foreknew my beloved before the beginning of the world I chose them out of the world they chose not me first 14 I called them by grace I drew them by mercy I led them through sundry temptations I have sent them great inward comforts I have given them perseverance I have crowned their patience 15 I know the first and last I imbrace all with inestimable love I am to be praised in all my Saints I am to be blessed above all things and to be honoured in every one whom I have thus gloriously exalted and predestinated without any precedent merits of their owne 16 He therefore that contemneth one of the least of my Saints honoureth not the greatest for that I made both the lesse and the greater 17 And he that derogateth from any of my Saints derogateth also from me and all the rest in the Kingdome of heaven 18 All are one by the band or charitie they think the same they will the same and are all knit together in one perfect band of love 18 But yet which is much more high they love me more then themselves and more then their owne â—merils For being ravished above themselves and drawne from the affection of themselves they tend wholly unto thâ— love of me in whom also they rest enioyning me with unspeakable glory 19 Nothing can put them back nothing presse them downe for being full of everlasting truth they burne with the fire of unquenchable charitie 20 Let therefore carnall and earthly men that can affect no other but private ioyes forbeare to dispute of the state of Saints They adde and take away according to their owne fancies not as it pleaseth the everlasting Truth 21 There is in many great ignorance specially in those that be slenderly enlightned and these can seldome love any with perfect spirituall love 22 They are alwaies much drawn by a naturall affection and humane friendship to this man or to that and according to the experience they have of themselves in their earthly affections so they frame an imagination of heavenly 23 But there is an incomparable distance between the things which the imperfect frame in their conceipts and those which are illuminated doe see by revelation from above 24 Beware therefore my Sonne that thou treat not curiously of these things which exceed thy knowledge but rather so apply thy endeavours that thou maist at least have the meanest place in the Kingdome of heaven 25 And if any one did know which of the Saints exceeded others in sanctity or is esteemed greater in the Kingdome of heaven what would this knowledge avail him unlesse he should thereby humble himselfe the more in my sight and stirre up his mind to praise my name with greater fervour 26 His labour is much more acceptable unto God that thinketh of the greatnesse of his sinnes and his wanâ— of vertues and
But if thou abidest in thy selfe and doest not offer thy selfe up freely unto my wil thy oblation is not entire neither shall the union betweene us be perfect 8 Therefore a free offering up of thy selfe into the hands of God ought to goe before all thy actions if thou wilt obtaine freedome and grace 9 For this cause so few become inwardly illuminated and enjoy true libertie of heart for that they doe not resolve wholly to denie themselves 10 My saying is undoubtedly true Vnlesse one forsake all he cannot be my Disciple If thou therefore wish to be mine offer up thy selfe unto mee with thy whole desires CHAP. IX That we ought to offer up our selves and all that is ours unto God and to pray for all The voice of the Disciple THine O Lord are all things that are in heaven and in earth I desire to offer up my selfe unto thee as a free oblation and to remaine alwaies thine 2 O Lord in sincerity of my heart I offer my selfe unto thee this day in sacrifice of perpetuall praise to be thy servant for ever 3 Receive me with this holy oblation of thy precious body which in the presence of the Angels invisibly attending here upon thee I offer up this day unto thee that it may be to the health of my soule and the salvation of all thy people 4 I offer unto thee O Lord all my sinnes and offences which I have committed in the sight of thee and thy holy Angels from the day wherein I first could sinne to this houre upon thy holy Altaâ—â— 5 That thou maist consume and burne them all with the fire of thy charitie and wash out all the staines of my sinnes and cleanse my conscience from all offence and restore to me againe thy grace which I lost by sinne forgiving me all my offences and receiving me mercifully in the kisse of peace 6 What can I doe for my sinnes but humbly confesse and bewaile them and intreate alwaies for mercy without intermission I beseech thee heare me in thy abundant mercy when I stand before thee my God! 7 All my sinnes are very displeasing unto me I will never commit them any more but I am sory and will be sory for them as long as I live and am ready to repent and doe any thing that may move thee to pardon them 8 Forgive me O God forgive me my sinnes for thy holy names sake save my soule which thou hast redeemed with thy most precious Blood 9 Behold I commit my selfe unto thy mercy I resigne my selfe over into thy hands doe with me according to thy goodnesse not according to my wickednesse and manifold iniquitie 10 I offer up also unto thee all whatsoever is good in me although it be very litle and imperfect that thou maist amend and sanctifie it that thou maist make it gratefull and acceptable unto thee 11 And alwaies perfect more and more that which thou hast begun and bring me also who am the slothfull and unprofitable servent to a good and blessed end 12 I offer up also unto thee all the godly desires of devout persons the necessitie of my parents and friends my brethren and siâ—ters and of all those that are deare unto me and that have done good either to my selfe or others for thy love 13 And that have desired mee to pray for them and all theirs that they all may receive the helpe of thy grace and comfort protection from dangers delivery from paine and being freed from all evils may joyfully give worthy thankes to thee 14 I offer up also unto thee my praiers and sacrifices especially for them who have in any thing wronged grieved or standered me or have done me any damage or displeasure 15 And for those also whom I have at any time grieved troubled and scandalized by words or deeds wittingly or at unawares that it may please thee to forgive us all our sinnes and offences one against another 16 Take O Lord from our hearts all jealousie all indignation wrath and contention and whatsoever may hure charitie and weaken brotherly love 17 Have mercy O Lord have mercy on those that crave thy mercy give grace unto them that stand in need thereoff and grant that we may be worthy to enjoy thy grace and attain unto life everlasting Amen CHAP. X. That the holy Communion is not lightly to be forborne The voice of the Beloved THou oughtest often to have recourse to the Fountaine of grace and of divine mercy to the Fountaine of goodnesse and of all purity that thou maist be cured of thy sinnes and passions and be made more strong vigilant against all temptations and deceipts of the Divell 2 The enemy knowing the greatest profit and remedy to consist in the holy Communion endeavoureth by all meanes and occasions to withdraw hinder faithfull and devout persons from it 3 Some when they purpose to receave the sacred Commnnion suffer greatest assaults of the Divell 4 For that wicked spirit as is written in Iob commeth amongst the Sons of God to trouble them with his accustomed malice and impiety or to make them overfearefull and perplexed 4 That so he may diminish their affection or by his subtile assaults take away their faith to the end they may either altogether abstaine from this divine food or at least come unto it with lesse devotion 5 But there is no heed to be taken of his fraudes and malicious suggestions be they never so filthy and hideous but all is to be turned back upon his own head 6 Thou oughtest to contemne scorne him miserable wretch and not to omit the sacred communion for his assaults and the troubles which hee raiseth 7 Oftentimes also an excessive care for the obtaining of devotion and a certain anxiety for the making of thy confession hindereth thee 8 Follow in these occasions the counsell of the wise and put away all anxiety and scruple for it hindreth the grace of God and over throweth devotion 9 Omit not for every small vexation of the minde which hapneth to receave this holy Sacrament 10 But goe presently to confesse thy sinnes and willingly to forgive others whatsoever offences they have done against thee and if thou hast offended any humbly crave pardon and God will willingly forgive thee 11 What availeth it to delay confession to deferre receaving Purge thy selfe with speed spit out the venom presently make hast to take a remedy and thou shalt finde it better then if thou deferredst it long 12 If thou omittest it to day for this cause perhaps to morrow some greater will fall out and so thou maist be hindred a long time from these divine mysteries and become more unfit 13 Stirre up thy selfe and shake off all heavinesse and sloth with the greatest force and speed thou canst 14 For it profiteth nothing to continue long in disquietnesso trouble of mind and for daily occurring impediments to withdraw thy selfe from the Sacraments 15 Yea it hurteth very much
to defer Communionlong for it is wont to breed a great and dangerous dulnesse 16 Alas some cold and dissolute people doe willingly delay their confession and doe therefore deferre the sacred Communion lest they should be bound to greater watch over themselves 17 O how litle charity and weak devotion have they that so easily omit the receaving of these holy mysteries 18 How happy is he and gratefull to God who ordereth so his life and keepeth his conscience in such purity that he may be ready and fit to communicate every day if it were covenient and might be done without notice taken 19 If any one sometimes abstaine of humility or by reason of some lawfull impediment he is to be commended for the revorence which therein it shewed 20 But if it proceedeth of coldnesse he must stirre himselfe up and doe what lyeth in him and God will prosper his desire for the good will hee hath to doe it which God doth chiefly respect 21 And when any lawfull hinderance doth happen he must alwaies have yet a good will and loving desire to communicate and so shall he not loose the fruit of the Sacrament 22 For a devout person may everyday and houre profitably and without let receave Christ spiritually 23 And yet on certain daies and at time appointed he ought to receave Sacramentally with an affectionate reverence the Body of his Redeemer and rather seeke the honour and glory of God then his own comfort 24 For he communicateth mystically and is invisibly fed as often as he devoutly calleth to mind the mystery of the incarnation and the Passion of Christ and is inflamed with his love 25 He that prepareth not himselfe but when a feast draweth neere and when custome compelleth him thereunto shall often be unprepared 26 Blessed is he that offereth himselfe as an Holocaust and burnt offering to our Lord as often as he doth celebrate or communicate 27 Be not too long nor too short in officiating but keep the accustomed manner of those with whom thou livest 28 Thou oughtest not to be tedious and troublesome to others but to observe the common course according to the appointment of thy Superiours 29 And rather frame thy selfe to the profit of others then to thine own devotion or desire CHAP. XI That the Body of Christ and the holy Scriptures are most necessary unto a faithfull soule The voice of the Disciple O Most sweet Lord Iesu how great is the delight of a devout soule that feasteth with thee in thy bntiquet 2 Where there is no other meat offered to be eaten but thy selfe her only beloved and most to be desired above all the desires of her heart 3 And verily it would be a great comfort unto me to powre out teares from the bottome of my heart in thy presence and with devout Magdalen to wash thy feet with the teares of mine eyes 4 But where is this devotion where is so plentifull shedding of holy teares Surely in the sight of thee and thy holy Angels my whole heart should be inflamed and dissolve into teares for joy 5 For I enjoy thee in the sacrament truly present though darkned in a shadow 6 For to behold thee in thine own divine brightnesse mine eyes would not be able to endure it neither could the whole world stand in the cleerenesse of the glory of thy Majesty 7 I doe really enjoy and adore him whom the Angels adore in heaven but I as yet for the time in faith they in his proper forme and without shadow 8 I ought to be contented with the light of true faith and to walke therein untill the day of everlasting brightnesse break forth and the shaddowes of figures passe away 9 But when that shall come which is perfect the use of Sacraments shall cease For the blessed in heavenly glory need not the remedy of Sacraments who rejoyce without end in the presence of God 10 Beholding his glory face to face and being transformed by his brightnesse into the brightnesse of the incomprehensible Deity they tast the word of God made flesh as he was from the beginning and as he remaineth for ever 11 Whilest I remember these wonderfull works even all spirituall comfort whatsoever becometh very tedious unto me for that as long as I behold not my Lord openly in his glory I make no accompt of whatsoever I see or heare in this life 12 Thou art my witnesse O God that nothing can comfort me no creature give me rest but thou my God whom I desire to behold everlastingly 13 But this is not possible whilest I remaine in this mortall life therefore I must frame my selfe to much patience and submit my selfe to thee in all my desires 14 For thy Saints also O Lord who now rejoyce with thee in the Kingdome of heaven whilest they lived expected in faith and great patience the comming of thy glory 15 What they believed I believe what they hoped for I expect whither they are come I trust by thy grace I shall also come 16 In the meane time I will goe forward in faith strengthened by the examples of the Saints 17 I have also devout bookes for my comfort and for the guide of my life and above all these thy most holy Body for a singular remedy and â—efuge 18 For I perceive two things to be chiefly necessary for me in this life without which this miserable life would be insupportable unto me 19 Whilest I am kept in the prison of this body I acknowledge my selfe to stand in need of two things to wit food and light 29 Thou hast therefore given unto me weak creature thy sacred Body for the refection of my soule body and hast set thy word as a light unto my feet 30 Without these two I could not well live For the word of God is the light of the soule and thy Sacrament the bread of life 31 These also may be called the two tables set on the one side and the other in the store-house of the holy Church 32 One is the table of the holy Altar containing the sacred bread that is the precious body of Christ 33 The other is of the divine law containing holy doctrine teaching true faith and certainly leading to the part of the Temple within the veile where are the Holy of Holies 34 Thanks be unto thee Lord 〈◊〉 light of everlasting light for thy able of holy doctrine at which thou â—â—vest us by thy servants the Prophets and Apostles and other Doctors â—5 Thanks be unto thee Creatour and redeeâ—â—er of man who to manifest thy charity to the whole world hast prepared a great supper wherein thou hast offered to be eaten not the mysticall lambe but thine own most sacred Body and Blood 36 Rejoycing all the faithfull with thy holy banquet replenishing them to the full with thy heavenly cuppe 37 In which are all the delights of heaven and the holy Angels doe feast with us but with a more happy sweetnesse 38 O
shall be perfectly united unto God Then he will say unto me if thou wilt be with me I will be with thee 16 And I will answer him Vouchsafe O Lord to remaine with me I will very gladly be with thee This is my whole desire that my heart be united unto thee CHAP. XIV Of the fervent desire of some devout persons to receave the body of Christ. The voice of the Disciple O How great is the store of thy sweetnesse O Lord which thou hast hidden for them that fear thee 2 When I remember some devout persons who come unto thy Sacrament O Lord with great devotion and affection I am oftentimes confounded blush within my selfe that I come so negligently and coldly to thy altar and to the table of the holy Communion 3 That I remaine so dry and without any hearty affection that I am not wholly inflamed in thy presence my God 4 Nor so earnestly drawne and moved as many devout persons have been who out of a vehement desire of receaving and a feeling affection of heart could not containe themselves from weeping 5 But with the desire both of soule and body they earnestly longed after thee O God the lively fountaine being not otherwise able to temper not satisfie their hunger but by receaving thy body with all joy and spirituall greedinesse 6 O most ardent faith of those persons a probable argument of thy sacred presence 7 For these truly know their Lord in the breaking of bread whose heart burneth so within them whilest thou O blessed Iesu walkest with them 8 Such desire and devotion I seldome find in me so vehement love and fervency is oftentimes farre off from mee 9 Be mercifull unto mee good Iesu sweet and benigne Lord and grant me thy poore needy creature to feele sometimes at least in this holy Sacrament a litle hearty desire of thy love 10 That my faith may be more strengthened my hope in thy goodnesse increased and that my charity once pefectly inflamed after the tasting of heavenly Manna may never decay 11 Thy mercy O Lord is able to give me the grace I desire and to visâ—â— me in thy bounteous clemency with the spirit of fervour when it shall please thee 12 For although I burne notwith so great desire as those that are so especially devoted unto thee yet notwithstanding by thy grace I desire to have this great inflamed desire 13 Praying and craving that I may participate with all such thy fervent lovers and be numbred among them in their holy company CHAP. XV. That the grace of devotion is obtained by humility and deniall of our selves The voice of the Beloved THou oughtest to seeke the grace of devotion instantly to aske it earnestly to expect it patiently and confidently to receave it joyfully to keep it humbly to worke with it diligently 2 And to commit the time and manner of this heavenly visitation to God untill it shall be his pleasure to come 3 Thou oughtest chiefly to humble thy selfe when thou feelest inwardly litle or no devotion and yâ—t be not too much dejected nor grieve inordinaâ—ly for it 4 God often giveth in a short moment that which he hath a long time denyed he giveth sometimes in the end that which in the begining of prayes he deferred to grant 5 If grace should bee alwaiâ—s presently given and at hand ever with a wish it could not be well indured by a weak man 6 Therefore devotion is to be expected with good hope and humble patience yet impute it to thy selfe and thy sinnes when it is not given thee or when it is secretly taken from thee 7 It is sometimes a small matter that hindreth and hideth grace from us if it be to be called small and not rather a great matter that hindreth so great a good 8 And if thou remove this be it great or small and perfectly overcome it thou shalt have thy desire 9 For presently as soone as thou givest thy selfe to God with thy whole heart and seekest not this nor that for thine own pleasure or will but setlest thy selfe wholly in him thou shalt find thy selfe united unto him and quiet 10 For nothing will tast so well and please thee so much as the good will and pleasure of almighty God 11 Whosoever therefore with a sincere heart directeth his intention to God and â—mptieth himselfe of all inordinate love 〈◊〉 dislike of any creature shall be most fit to receave grace and worthy of the gift of devotion 12 When a vessell is full already all that you powre in runneth quite beside For our Lord bestoweth his blessings there where he findeth his vessels empty 13 And how much the more perfectly one forsaketh the basest things and dieth to himselfe by contempt of himselfe 14 So much the more speedily grace commeth and entreth in more plentifully and lifteth up the heart that is free to a higher state of grace 15 Then shall he see and abound and wonder and his heart within shall be enlarged because the hand of our Lord is with him and he hath put himselfe wholly into his hand for ever 16 Behold so shall the man be blessed that seeketh Almighty God with his whole heart and busieth not his soule in vaine 17 This man procureth great grace of divine union in receaving the holy Eucharist for that he regardeth not his own devotion and comfort but above all he prizeth the honour and glory of God CHAP. XVI That we ought to manifest our necessity unto Christ and to crave his grace The voice of the Disciple O Most sweet and loving Lord whom I now desire to receive devoutly thou knowest my infirmity and the necessity which I endure with how many sinnes I am oppâ—essed how often I am grieved tempted troubled and defiled 2 I come unto thee for remedy I crave of thee thy heavenly comfort the â—ase of my paine 3 I speak to him that knoweth all things to whom all my secrets are open and who can only perfectly comfort and help me 4 Thou knowest what it is wherof above all I stand in most need and how poore I am in vertues 5 Behold I stand before thee poore and naked calling for grace and graving mercy 6 Refresh this thy hungry needy creature give heat unto my coldnesse with the fire of thy love give light unto my blindesse with the brightnesse of thy presence 7 Turne all earthly things into bitternesse to me all things grievous contrary into patience all base and created things into contempt and oblivion 8 Lift up my heart to thee in heaven and suffer me not to wander upon earth be thou only sweet and delightsome unto me from henceforth for evermore 9 For thou only art my meat and my drinke my love and my ioy my delight and all my good 10 O thâ—t with thy presence thou wouldest wholly inflame burne and change me into thee that I might be made one spirit with thee by the grace of inward union
in the same Kingdome in the same City nay in the same family there are severall Religions or at the least severall opinions about Religion raigning So that what Saint Austine complained of in his time is truly verified in these Epist. 147. Thou seest saith he with how great and miserable distraction Christian houses and families are divided troubled husbands and wives can agree well enough to goe to bed together but they cannot agree to goe to Christs Altar together There they sweare peace one to another but here they can have no peace Parents and children live well enough together in one house of their own but one house of Gods will not hold them both Their desire is that those should succeed them in their own inheritance who yet think they have no inheritance with Christ. Masters servants divide the cōmon Lord and Master of us all who yet took upon him the forme of a servant that so he might free all I say never more fully verified then in these daies For in how many families shall we observe this great division the husband goes to Church and the wife staies at home or the wife goes to Church and the husband staies at home and so between parents and children Masters and servants The father will give his sonne the portion of his land who yet thinks he shall have no portion in the land of the living The great division of the Christian world was first between the East and West Churches and this West hath been since subdivided into the Romā and the reformed Religion So that the division amongst Christians which is considerable is but into three parts the Eastern the Romanist our Reformed All Christian Churches and so farre forth the members of them brethren and sisters and not only Christian Churches but also Catholike Orthodoxe in these points wherein they agree one with another with the Primitive Church Why may it not be with these Churches as it was with those seven Churches of Asia which S. Iohn wrote unto in which there were some things commendable other things amisse they were encouraged in the former and reproved for the latter And although some of them were better then others yet you shall scarce finde one of them to which he doth not say habeo adversus to pauca I have a few things against thee And yet we shall finde that Christ himself was in the midst of all these seaven Churches for he was in the midst of the seaven golden candlesticks Revel 1. 13. and had in his right hand seaven starres Revel 1. 16. For writing to the Church of Ephesus he maketh this one of his attributes Apoc. 21. These things saith he who holdeth the seaven starres in his right hand who walketh in the midst of the seaven golden Candlesticks So that our Saviour walked in the midst of all these Churches even in that lukewarme Church of Laodicea which he threatned to spue out of his mouth And let Rome tell us never so much of her infallibility and unerring chaire yet questionlesse there is none of our Churches no not the best of them that our Saviour may not say to her habeo adversus to pauca I have a few things against thee And as those severall Churches though some of them very faulty yet were all severall members of Christ and helped to make up one body so all those Churches though some of them much to blame yet may all help to make up one Chatholique Church and why may it not be so in these Churches I speak of For first they all agree in that one and only foundation of Religion Iesus Christ as the Apostle calleth him No other foundation can any other man lay then that which is laid to wit Iesus Christ and this no doubt is a sure and good foundation and this maketh them to be Christian Churches they are all baptized into Christ and looke to be saved by his sufferings And think not this to be a small matter for S. Paul desired to know nothing else I esteemed not saith he to know any thing among you but Iesus Christ and him crucified and it worked upon his affection as much as upon his understanding God forbid that I should rejoyce saith he save in the crosse of our Lord Iesus Christ Gal. 6. 14. that is in Christ crucified Besides this one foundation they all embrace the two Testaments the three Creeds and the foure first generall Councells and many other very materiall points The discord amongst us Christians hath been long agoe objected to us and certainely there hath nothing so much drawn some out of the Church and kept others from comming to the Church as these quarrels amongst our selves Vnto whom I briefly answere If they like not our differences let them joyne with us in those things wherein we agree and that is to be Christians to beleeve in Christ and him crucified and those other principall points whereof I speak and to strive to imitate Christ to their power and then our discords will lesse trouble them It is true we have not all built alike upon this foundation but some no question have built wood and straw as well as silver and gold yet all of us no doubt did strive to imitate Christ as neare as we could both in our doctrine and in our practice and certainly in these superstructures of religion good intentions must goe farre or else it will goe hard with many of us not that they altogether excuse the fault but doubtlesse they take off much from the punishment There is a difference between the East and west Churches in what kinde of bread the Eucharist is to be receaved th◠East receiving in unleavene◠bread the west in leavened And herein though they differ among themselves yet the◠both strive to imitate Christ because the one Church thought our Saviour used then the bread that was leavened the other that which was unleavened Either Church is the lesse blameable because they think both that they follow our Saviours example S. Austin in like manner doth prettily reconcile a difference between some concerning the time how often we should receave the holy Sacrament of the Lords supper for some it seemes in his time thought we were bound to receave the Eucharist every day others but now and then Some saith he Epist. 118. communicate daily others but upon certain daies some will omit no day others will only receive on the Sabbath and the Lords day There is a freedome to be used in both these Some will say we must not daily receive the Sacrament because we ought to select and set apart some daies wherein we must live more carefully and religiously and so come to the Sacrament more worthily and with greater devotion On the other side another tells us yea but if the plague-sore of sinne and violence of the disease be so great and dangerous such soveraigne medicines as these are not to be deferred Of both these saith he
did not say why strive you but drew his sword and slew the Egyptian but when he saw the two Israelites fight he said yee are brethren why strive yee What a glorious sight would it be to see the red Crosle once againe advanced as it was in the daies of Constantine and if wee did not see it written in heaven I hope wee should finde it true upon earth in hoc signo vinces Vnto this holy warre I suppose all they would come who have promised to fight under Christ's banner And set aside for a while this private interest of Protestant and Papist and Grecian and Lutheran and Calvinist and Arminian and Socinian and if there be any other division amongst us and take upon us that generall livery of Christianity and so joyne together to rescue our brethren from that wilde Boare of the Forrest which hath laid wast this goodly vine afterwards we might see how we could decide the Controversies amongst Christians For whosoeuer is in the right I hope wee are all well enough perswaded that he is in the wrong Could Herod and Pilate otherwise deadly enemies be made friends and agree together to condemne Christ and shall not those who are already brethren and therefore should be friends combine together to save Christ I say to save Christ for so long as we save and preserve his members we save and preserve him but so long as we suffer his members to be thus persecuted and oppressed hee cannot choose but suffer with them But wee in steed of bandying against the common enemy muster up our forces one against another and find that to be true by lamentable experience there is no greater hatred then of brethren that are falllen out Seeing then that all Christians are brethren I say brethren as having one Father of us all brethren as having one faith one Lord one Baptisme whereby we are borne into the Catholike Church and one food by the Sacrament of the Eucharist which makes us groane to be perfect men in Christ seeing we are all these waies brethren I may well say as Moses did yee are brethren why strive yee or if yee must needs be striving about matters of Religion strive and strive earnestly for the faith which was once delivered to the Saints And because I say we are brethren I would not have you think we like not the cause we have in hand or that we are ready to yeeld unto you and presently joyne hands with you as some of you imagine and many of our side causelesly suspect but this is all we would have the breach no greater then it is and would not have the world believe because we differ in some things that wee agree in nothing And although we call you brethren wee will not winke at your faults or joyne with you in them but this doth put us in minde to admonish you more gently of them as brethren though you rage never so fiercely against us for by this meanes wee shall expresse our charity towards you and so heap coles of fire upoÌ„ your head God he knowes we are farre enough from yeelding to you as Romanists yet should we not be charitable to you as Christians we were much to blame But â—ee how you mistake or rather indeed pervert and abuse this our charity For say you by your own acknowledgement there may be salvation in our Church but we all deny there can be salvation in yours therefore all if they had care of themselves would have recourse to us for it is the safer way to be a member of that Church where both sides yeeld there may be salvation then in that where one side denies it This were something if Salvation or Damnation depended upon opinion but I suppose that charitable opinion of ours in hopeing you may be saved makes you never a whit the nearer heaven but our selves and that rough censure of yours in setting us all out for damnation makes us no whit the neerer hell but your selves And I had rather be a member of that Church which holds there may be salvation in both then of that which holds there can be salvation but in one For holding with the first I am safe wheresoever I am but holding with the latter I must be in danger wheresoever I am I say wheresoever I am for I am not only in danger of my salvation if I be in that Church wherein I think there is no salvation but also in that out of which I think there can be no salvation because I confine salvation to one of these which though I think it be in this alone yet it may be in the other alone Many other motives unto charity might be shewed but these briefly shall suffice for me The one is that we are Christians and therefore brethren and so ought to love as brethren Another is in that I hope our intentions are good and that none maintaines a false opinion perversely against his conscience and this last is that for some opinions that are not so orthodoxe yet there may be hopes of salvation although it be not without smart and punishment Now let me say unto all Christians as S. Paul doth to the Corinthians 2. Cor. 6. 11. 12. 13. O yee Christians our mouth is open unto you and not only so but our heart is enlarged not only to the Roman but even to the East Church and to as many as call upon the name of our Lord Iesus Ye are not straitned in us but ye are straitned in your own bowels now for a recompence in the same I speak unto you as unto Brethren be ye also enlarged Let me bespeak all learned Prelats and Pastors on all sides as S. Austine Epist. 147. doth Proculianus a Bishop and a favourer of the Donatists I pray and beseech thee saith he if there be any good disposition in thee which many doe extoll and commend if it be not a counterfeit courtesy by reason of worldly honour that the tender bowells of pitty and compassion begin to yerne in thee and that you would have these controversies discussed between us at the length not by wrangling and railing one at another but by fervent prayers and earnest supplications unto Almighty God and by comparing all things peaceably and examining them in the spirit of meeknesse lest the poore ignorant people which now yeeld to and willingly obey our jurisdiction and command over them presse us with this their submission and dutifull obedience to us in the day of the Lord Iesus and say they did as their leaders directed them but rather by our unfained love and charity being together with us drawn from those by paths of errour and dissention they should be directed into the right way of truth and peace I will conclude all with our Churches prayer that it would please God to inspire continually the Vniversall Church with the spirit of truth unity and concord and grant that all they who doe confesse his holy name
fulfilled and his name honoured in all his servants for he that can turne all things to the best can worke good out of evill 6 Endeavour thy selfe patiently to bear with any faults and infirmities of others for that thou thy selfe hast many things that must be borne withall by others 7 If thou canst not make thy selfe such a one as thou wouldst be how canst thou expect to have another to thy liking in all things 8 It is injustice to expect that in another which thou hast not in thy self to looke for perfection in others and yet not to amend imperfections in our selves 9 We will have others severely punisht and will not amend our selves the large liberty of others disliketh us and yet we will not have our desires deni'd us we will have rigorous Lawes imposed upon others but in no sort will we our selves be restrained 10 And thus it appeareth howseldome we weigh our neighbours in the same ballance with our selves If all men were perfect what then should we have to suffer at other mens hands for God's sake 11 But now God hath thus ordained that every man should have a burthen of his owne let us learne to support and beare one anothers burthens 12 For there is none without defect none without his burthen no man sufficient by himselfe no man wise enough of himselfe 13 But we ought to bear with onâ— another comfort one another equally helpe instruct and admonish one another 14 By occasion of adversity every man knoweth what great vertue is in himselfe for such occasions make thee not frail but shew thee what thou art CHAP. XVII Of solitary life THou must learne to breake thy selfe of thine owne will in many things if thou wilt keepe peace and concord with others 2 It is no small matter to lead aâ— contemplative or practicall life to live in either of those places without reproofe and to persevere therein faithfully unto the death 3 Blessed is he that hath there lived well and died as he ought to doeâ— 4 If thou wilt stand uprightly and perfect in vertue as thou oughtst carry thy selfe as a pilgrime and stranger upon the earth 5 Thou must be contented to be esteemed a foole for the love of Christ if thou wilt lead a religious and Christian life 6 The choice raiment and shorne head make litle to the purpose but change of manners and cutting of unruly passions make a man truly Religious 7 He that seeketh after any thing but God and his soules health shall be sure to find nothing but tribulation and griefe 8 Neither can he long injoy a peaceable and quiet mind who striveth not to be the least veriest abject of all 9 Thou art come hither not to be served but to serve know that thou art called to suffer and to labour not to loiter and live at ease 10 As gold in the furnace so are men tried in this world here none can stand upright but he that stoopeth in all humility heartily for the Lords sake CHAP. XVIII Of the example of the holy Fathers COnsider the lively examples of those holy Fathers who are dead who shined so bright in true perfection and Religion 2 You shall easily perceive how litle or nothing at all it is that we doe alas what is our life if you doe but compare it with theirs 3 Those holy men and freinds of Christ served the Lord in hunger and thirst in cold and nakednesse in labour and wearinesse in watching and fasting in praiers and holy meditations in persecutions and many reproaches 4 O how many and grievous tribulations suffered the Apostles Martyrs Confessours Virgins and all the rest who endeavoured to follow Christâ— steps they hated their lives here that they might have life everlasting 5 O how strict and severe a life led those holy Fatherâ— in the wildernesse What long and grievous temptations did they endure How often were they vexed with our common enemy 6 What often and fervent praiers did they offer unto God How rigorous abstinency did they daily undergoe What fervent care and zeale had they to profit in the spirit How great and sharp a combate had they for the taming of their vices how pure an dright an intention had they to Godvvard They laboured all day praied all night although when they labroured with the body they prayed with the mind 7 In a word they spent all their time to their best advantage and thought the houre to soone at an end they imployed in God's service 8 For the great sweetnesse they found in heavenly contemplations they forgot the necessity of their corporall refection and for the food of their soules did not regard the reliefe of their bodies 9 As for all riches dignities honours friends and kinsfolkes they utterly renounced them all and desired to have nothing this world can afford 10 They could hardly be perswaded to take the necessary sustenance of their life and to yeeld to their body in that they must needs was with a great deale of repugnancy 11 They were very poore in outward goods but very rich in inward grace without they seemed needy but within they were refreshed with grace and heavenly consolation 12 They were meere strangers to the world but were neere and familiar friends to God in their owne eyes and in the sight of the world they were but abject and despised persons but in the eyes of God very pâ—etious and beloved 13 They were grounded in humility lived in obedience walked in charity and patience therefore did they daily profit in the spirit and obtained great favour at the hands of God 14 They were set out for examples to all righteous men and these few men should more provoke us to a spirituall progresse then the great number of luke-warme Christians to a remisnesse in behaviour 15 O how great was the fervour of all religious persons in the beginning of their holy institution 16 How great was their devotionâ— to praier how great emulation of vertue How exact discipline was set on â—oote how great reverence and obedience observed they in all things under the rule of their superiors 17 Their footsteps yet remaining do testifie that they were indeed holy and perfect men who fighting so stoutly trod the world under their feet 18 Now he is thought a jolly man that is not an open offender and can but patiently endure what he hath already undertaken 19 O the coldnesse and negligence of our time and state that we soone decline from our first fervour that by reason of our luke-warmnesse and sloath we are even weary of our lives 20 It is a signe that all proficiency in vertue is utterly dead in us when we follow not the examples of so many godly men before us CHAP. 19. Of the exercise of good religious persons THe life of a good religious person ought to excell in all kind of vertue that he may be such a one inwardly to God as he seemeth to be out wardly to men
and whole heart to praise our Lord God! 30 O that thou mightst never have need to eat nor drink nor sleep but alwaies praise God and only attend upon spirituall imployments 31 Then shouldst thou be much happier then now thou art when upon every occasion thou art so ready to follow the lusts of the flesh 32 Would we were not put to such necessities but had only the spirituall â—efections of the soule which alas we â—ast of too seldome 33 When a man is come to that passe that he seeketh no comfort in any creature then doth God first begin to be a sweet relish unto him 34 Then will he be well content with whatsoever shall befall him then shall not a great matter overjoy him â—or a small matter trouble him 35 But with great integrity and confidence commits himselfe to God who shall be to him all in all to whom nothing perisheth or dieth but all things live unto him and serve him without delay 36 Remember alwaies thy end and how time lost never returnes without care and diligence thou shalt never become vertuous 37 If thou beginnest to waxe cold all is not well with thee hut if thou give thy selfe to fervency thou shalt find much peace and through the assistance of God's grace and love of vertue thou shalt find thy labour but light 38 The fervent and diligent man is ready at all assayes it is easier to endure the labour and pains of the body then to conquâ—re the vices and passions of â—he mind 39 He that avoideth not small slips by litle and litle may take a great fall if thou spend the day well thou wilt be alwaies merry at night 40 Be watchfull over thy waies and whatsoever become of others be carefull of thy selfe the greater violence thou usest against thy selfe the greater benefit shalt thou reap THE SECOND BOOK CHAP. I. Of inward Conversation THE Kingdome of God is within you saith the Lord. Turne thee with thy whole heart unto the Lord and forsake this wretched world and thy soule shall find rest 2 Learn to contemne outward things and give thy selfe to the inward and thou shalt see the Kingdome of God to come into thee 3 For the Kingdome of God is peace and joy in the Holy Ghost which is not bestowed upon the wicked 4 Christ will come unto thee and shew thee his comfort so that thou wilt provide within thee a dwelling place fit for him 5 All his beauty and glory is within noâ— caring for any thing else there delighteh he himselfe 6 The inward man he often visits and hath with him sweet discourse pleasant comfort much peace wonderfull familiarity 7 O faithfull soule make ready thy heart for this bride-groome that he may vouchsafe to come unto thee and dwell within thee 8 For so he saith if any man love me he will keep my word and we will come unto him and will make our aboade with him 9 Give therefore unto Christ a place in thy heart and deny entrance to all others when thou hast Christ thou art rich enough and he will suffice thee 10 He will faithfully oversee thee and carefully provide for thee in all things so that thou shalt not need to depend upon men 11 For men soon alter their minds or quickly fade away but Christ remaineth for ever and standeth out stoutly to the very end 12 There is litle trust to be given to fraile and mortall man though he be profitable and deare unto thee neither oughtest thou much to be grieved when sometimes he crosses and contradicts thee 13 They that to day take thy part to morrow may be against thee and so on the contrary they often turne like the wind 14 Put thy whole trust and confidence in God love him for his mercy feare him for his judgment he will answer for thee and will doe in all things what is best 15 Thou hast here no abiding City and wheresoever thou be thou art but a Stranger and Pilgrime neither shalt thou ever have rest unlesse thou be fully united to thy Saviour 16 Why dost thou gaze up and down here since this is not the place of thy aboad In heaven ought to be thy dwelling place and all things here to be lookt upon but as it were in the passage 17 All things passe away and thoâ— together with them beware thou enâ—angle not thy selfe in them lâ—ast thou be caught and confounded 18 Let thy thought be on the Almighty and thy praier be directed unto Christ without ceasing 19 If thou canst not contemplate high and heavenly things rest thy selfe in the passion of thy Saviour and dwell willingly in the wounds of his sacred body 20 For if thou flâ—e devoutly to his holy wounds and to the precious marks of his Passion thou shalt find great comfort in all thy tribulation 21 Neither wilt thou much care to be despised of men and wilt easily endure the words of slanderous tongues 22 Christ was also in the world despised of men he was exposed to the reproach of his enemies and forsaken by his acquaintance and friends in his greatest extremity 23 Christ had adversaries and backbiters and wilt thou have all men thy friends and benefactors how shall thy patience be crown'd if no adversity befall thee 24 If thou wilt not endure adversity how art thou Christ's friend Suffer with Christ and for Christ if you desire to raigne with Christ. 25 If thou hast but once entred into the secrets of thy Saviour and tasted a litle of his ardent love then wouldst thou not care for thine owne commodity or discommodity but rather rejoyce at thy wrongs offered thee for the love of Iesus maketh a man to despise himselfe 26 A lover of Iesus and of the true inwâ—rd man and one free from inordinate affections can easily turn himselfe to God and being lifted up in spirit above himselfe rests in the fruition of joy 27 He that relisheth all things as they are and not as they are called and esteemed to be he is truly wise indeed and rather tought of God then of men 28 He that knowes to walk within himselfe and to make small account of outward things shall be sure to have time and place enough to performe devout exercises 29 The inward man doth quickly recollect himselfe because he never gives himselfe wholly to outward imployments 30 Bodily labour is no let unto him nor necessary businesse so it be seasonable but as things fall out so he applieth himselfe unto them 31 He that is well disposed within himselfe is not troubled with the strange and perverse behaviour of men by how much a man drawes businesse to himselfe by so much is he hindred and distracted 32 If all were well with thee and thou throughly purged all things would turn to thy good and profit 33 Therefore doe many things displease thee and often trouble thee because thou art not yet full dead unto thy selfe nor free from the affection of earthly things 34
shall not then feare to heare the sentence of everlasting damnation 3 This signe of the Crosse shall be in heaven when our Lord shall come to Iudgment 4 Then all the servants of the Crosse who in their life time conformed themselves unto Christ crucified shall draw neere unto our Lord with great confidence 5 Why therefore fearest thou to take up the Crosse which leadeth thee to a Kingdome In the Crosse is health in the Crosse is life in the Crosse is protection against our enemies 6 In the Crosse is infusion of heavenly sweetnesse in the Crosse is strength of mind in the Crosse is joy of spirit in the Crosse is the height of vertue in the Crosse is the perfection of sanctity 7 There is no health of the soule nor hope of everlasting life but in the Crosse. Take up therefore thy Crosse and follow Iesus and thou shalt goe into life everlasting 8 He is gone before bearing his Crosse and is dead for thee on the Crosse that thou maist also beare thy Crosse and desire to die on the Crosse with him 9 For if thou diest with him thou shalt also live with him and if thou be his companion in paine thou shalt be partaker with him also in glory 10 Behold in the Crosse all doth consist and all lyeth in ending our life upon it for there is no other way unto life and unto true inward peace but the way of the Holy Crosse and of daily mortification 11 Goe where thou wilt seeke whatsoever thou wilt thou shalt not find a higher way above nor a safeâ—â— way below then the way of the holy Crosse. 12 Dispose and order all things according to thy will and judgment yet thou shalt ever find that of necessity thou must suffer some-what either willingly or against thy will 13 So as thou shalt never fully avoid the Crosse for either thou shalt feele paine in thy body or in thy soule thou shalt suffer tribulation of spirit 14 Sometimes thou shalt be forsaken of God sometimes thou shalt be troubled by thy neighbours and which is more oftentimes thou shalt be irksome to thy selfe 15 Neither canst thou be delivered or cased by any remedy or comfort but so long as pleaseth God thou oughtest to beare it 16 For God will have thee learne to suffer tribulation without comfort and that thou submit thy selfe wholly to him and become more humble by tribulation 17 No man hath so lively a feeling of the Passion of Christ as he who hath chanced to suffer the like The Crosse therefore is alwaies ready and every where attendeth thee 18 Thou canst not escape it whither soever thou fliest for wheresoever thou goest thou carriest thy selfe about with thee and thou shalt ever find thy selfe 19 Turne thy selfe upward turne thy selfe downward turne thee within or turne thee without 20 Which way soever thou doest turn thee alwaies thou shalt find the Crosse. 21 And every where of necessity thou must have patience if thou wilt have inward peace and obtaine an everlasting Crowne 22 If thou beare the Crosse willingly it will beare thee and lead thee to thy desired end to wit where there shall be an end of suffering though here there shall not 23 If thou beare it unwillingly thou makest for thy selfe a new burthen and increasest thy load and yet notwithstanding thou must beare it doe what thou canst 24 If thou cast away one Crosse without doubt thou shalt find another and that perhaps a more heavy 25 Thinkest thou to escape that which no man could ever avoid which of the Saints in the world was without crosses and tribulations 26 Verily Iesus Christ our Lord was never one houre without paine of suffering so long as he lived Christ saith he ought to suffer and rise againe from death and so to enter into his glory 27 And how doest thou seeke any other way then this Kings high way which is the way of the holy Crosse 28 The whole life of Christ was a Crosse and Martyrdome and doest thou seeke rest and joy 29 Thou art deceived thou art deceived if thou seekest any other thing theÌ„ to suffer tribulations for this whole mortall life is full of miseries and invironed on every side with crosses 30 And how much the more one hath profited in spirit so much the heavier Crosses he oftentimes findeth for the love he beareth to God encreaseth the griefe which he endureth for his banishment 31 But yet this man though so many wayes afflâ—cted is not without the ease of consolation for the great good which he perceiveth to grow unto him by the bearing of his Crosse 32 For whilest he willingly putteth himselfe under it all the but then of tribulation is turned into the confidence of divine consolation 33 And how much the more the flesh is wasted by affliction by so much the more is the spirit strengthened by inward grace 34 And sometimes he is so strengthened with the â—eeling of tribulation and adversity for the love of conforming himselfe to the Crosse of Christ that he would not wish at any time to be without sorrow and tribulation 35 Because he beleeveth that so much the more acceptable he shall be unto God how much the more for number weight he can suffer for him 36 This is not the power of man but it is the grace of Christ that can and doth so much in fraile â—lesh that what naturally it alwaies abhorreth and flieth that by fervour of spirit it taketh hold on and loveth 37 It is not according to mans inclination to bear the Crosse to love the Crosse to chastise the body and bring it into subjection to shun promotion 38 To suffer contumelies with a joyfull heart to despise himselfee and to wish to be despised to beare all adversities and damages and to desire no prosperity in this world 39 But if thou depend upon thy selfe thou shalt be able to performe no such matter of thy selfe 40 But if thou trustest in our Lord strength shall be given thee from heaven and thou shalt subdue under thee both the world and the flesh 41 Neither shalt thou feare thy enemy the Divel if thou be armed with faith and rely upon Christ crucified 42 Resolve therefore with thy selfe like a good and faithfull servant of Christ to beare manfully the Crosse of thy Lord who out of love unto thee was crucified for thee 43 Prepare thy selfe to beare many adversities and diverse kinds of troubles in this miserable life for so it will be with thee wheresoever thou be and so surely thou wilt find it wheresoever thou hide thy selfe 44 So it must be and there is no remedy or meanes to avoid tribulation and sorrow but to beare them 35 Drink of the Cup of our Lord with a good affection if thou wilt be his friend and desirest to have part with him As touching consolation referre that to the will of God let him doe therein as shall best please him but yeeld thou thy selfe
unto thee who sometimes with thy comfort refreshest me unworthy of all comfort 3 I ever blesse and glorify thee with thy only begotten Son and the holy Ghost the comforter for ever and ever 4 O God my Lord the holy lover of my soule when thou shalt come into my heart all that is within me will rejoyce 5 Thou art my glory and the exultation of my heart thou art my hope and my refuge in the day of my tribulation 6 But because I am yet weak in love and imperfect in vertue therefore I have need to be strengthned comforted by thee 7 Visit me therefore often and instruct me with thy holy discipline deliver me from evill passions and heale my heart of all mordinate affections that being cured within and well purged throughout I may be made fit to love strong to suffer and constant to perseaere 8 Love is a great matter in very truth a great good which alone maketh every thing that is heavy to be light and beareth equally all that 〈◊〉 unequall 9 For it carrieth a burthen without any burthen and maketh every thing that is bitter to be sweet and savory 10 The noble loue of Iesus enforceth man to worke great things and stirreth him up to desire alwaies the most perfect 11 Love will be aloft and not kept downe with any abject things Love will be free and a stranger to all worldly affection 12 That his inward sight be not obscured that he be not intangled with the desire of any transitory game or troubled with the want thereof 13 Nothing is sweeter then love nothing stronger nothing higher nothing more ample nothing more pleasant nothing fuller nor better in heaven or in earth 14 For that love hath his begining from God and cannot rest but in God above all creatures 15 He that loveth flyeth runneth and rejoyceth he is free and not held in He giveth all for all and hath all in all for that he resteth in one Highest above all from which all good floweth and proceedeth 16 He respecteth not the gifts but turneth himselfe above all goods unto the giver Love oftentimes knoweth no measure but enflameth aboue all measure 17 Love feeleth no burthen weigheth no paines desireth above its strength complaineth not of impossibility for that it thinketh all things lawfull and possible 18 It is therefore able to undertake all things and performeth and bringeth many things to effect whereas he that doth not love fainteth and can doe nothing 19 Love alwaies watcheth and slumbring sleepeth not being wearied is not tired straitned is not pressed frighted is not troubled but like a lively â—lame and burning torch breâ—keth upwards and passeth through all with great security 20 If any one loveth he knowes what this voice cryeth a loud cry in the eares of God is the burning love of the â—oule which saith My God my love thou art wholly mine and I am wholly thine 21 Enlarge me in love that my heart may tast how sweet it is to love and to be dissolved and swimme as it were in the streames of love 22 Let me be possessed by 〈◊〉 mounting above my selfe with excessive fervor and admiration 23 Let me sing the song of love let me follow thee on high my beloved let my soule faint in thy praises rejoycing with love 24 Let me love thee more then my selfe and not my selfe but for thee and all in thee that truly love thee as the law of love commandeth which shineth from thee 25 Love is swift sincere pious sweet and delightfull strong patient faithfull prudent suffering full of courage and never seeking it selfe 26 For where one seeketh himselfe there he falleth from love Love is circâ—mspect humble and upright not remisse not mutable nor attending unto vaine things sober chast constant quiet and guarded in all the senses 27 Love is subject and obedient to Superiours mean and abject to it selfe devout and thankfull unto God trusting and hoping alwaies in him even then when God imparteth no sweetnesse unto it for without sorrow none liveth in love 28 He that is not ready to suffer all things and stande to the will of his beloved is not worthy to be called a lover 29 A lover ought to imbrace willingly all that is hard and distastfull for his beloved and not to turne away from him for any contrary occurrencies CHAP. VI. Of the proofe of a true lover SOnne thou art not yet a strong and prudent lover 2 Wherefore Lord 3 Because thou givest over thy enterprise for a small adversity and too earnestly seekest after comfort 4 A constant lover standeth firmely in temptations and giveth not credit to the crafty perswasions of the enemy As I please him in prosperity so I am not unpleasant to him in adversity 5 A prudent lover considereth not so much the gift of his lover as the love of the giver He rather esteemeth the good will then the value and placeth all gifts under his beloved 6 A noble lover resteth not in the gift but in me above any gift All therefore is not lost if sometimes thou hast lesse tast of me and my Saints then thou wouldest 7 That good sweet desire which thou sometimes feelest is the effect of present grace and a certain tast of the heavenly Country whereon thou must not rely too much for it goeth and commeth 8 But to fight against evill motions of the mind which may happen unto thee and to despise the suggestion of the dâ—ell is a signe of vertue and great strength 9 Let not therefore strange fancies forced into thee of any matter whatsoever trouble theo Retaine a firme purpose and an upright intention to God 10 Neither is it an illusion that sometimes thou art suddainly rapâ— on high and presently returnest again unto the accustomed vanities of the heart 11 For thou dost rather unwillingly suffer them then commit them and as long as they displease thee and thou strivest against them it is a gaine not a losse unto thee 12 Know that thy ancient enemy doth ever strive to hinder thy desire to good and to divert thee from all devout exercise 13 To wit from the pious memory of my passion from the profitable remembrance of thy sinnes from the guard of thine own heart and from the firme purpose of proâ—iting in vertue 14 Hee thrusteth many evill thoughts into the minde that he may cause a wearisomenesse and horrour in thee to draw thee from devout prayer and reading 15 Humble confession is displeasing unto him and if he could he would cause thee to cease from receaving the Sacrament of my Body 16 Trust him not nor care for him although he should often set snares of deceipt to intrap thee 17 Charge him with it when hee suggesteth evill and unclean thoughts unto thee Say unto him Avant filthy spirit blush miserable wretch thou art filthy that bringest such things into mine eares 18 A way from me thou wicked deceaver thou shalt have no part in me but
gratefull humble and devout for thou art our safety our power and our strength CHAP. IX That all things are to be referred unto God as unto the last end SOone I ought to be thy chiefest and â—ast end if thou desire to be truly blessed With this intention thy affection shall be purified which is oftentimes inclined inordinately to it selfe and unto creatures 2 For in any thing thou seeke thy selfe thou presently faintest and driest up within thy selfe Direct therefore all things chiefly unto me for I am he that hath given all 3 Consider every thing as flowing from the highest good and therefore all things to be reduced unto me as untheir first beginning 4 Out of me as out of a living fountaine the litle and the great the poore and the rich doe draw the water of life and they that willingly and freely serve me shall receive grace for grace 5 But he that will glory out of me or be delighted in any particular good shall not be grounded in true joy nor enlarged in his heart but shall be many waies hindred and straitned 6 Thou oughtest therefore to ascribe no good unto thy selfe nor attribute the praise of vertue unto any man but give all unto God without whom man hath nothing 7 I have bestowed all and will that all be returned to me againe and with great severity I require thanks 8 This is the truth that putteth to flight vain-glory And if heavenly grace and true charity enter in there shall be no envy nor grudging of heart neither shall there be any place for selfe-love 9 For divine charity overcommeth all and enlargeth all the forces of the soule 10 If thou understand aright in me alone thou wilt rejoyce in me alone thou wilt hope for none is good but God alone who is to be praised above all and to be blessed in all CHAP. X. That despising the world it is sweet to serve God NOw I will speak againe Lord and will not be silent I will say its the eares of my God my Lord and my King that is on high 2 O how great is the multitude of thy sweetnesse Lord which thou hast hidden for those that feare thee 3 But what art thou to them that love thee What to them that serve thee with their whole heart 4 Truly unspeakable is the sweetnesse of thy contemplation which thou bestowest on them that love thee 5 In this chiefly thou hast shewed me the sweetnesse of thy charity for that when I was not thou madest me 6 And when I went astray farre off from thee thou broughtest me back againe that I might serve thee and hast commanded me to love thee 7 O fountaine of everlasting love what shall I say of thee How can I forget thee that hast vouchsafed to remember me even when I withered away and perished 8 Thou hast used mercy with thy servant beyond all the expectation of my heart and hast bestowed thy grace and friendship beyond all merit 9 What shall I returne unto thee for this grace For it is not granted to every one to forsake all things to renounce the world and to undertake a retired life Is it much that I serve thee whom all creatures are bound to serve It ought not to seeme much unto me to serve thee 10 But this rather seemeth much and marveilous unto me that thou vouchsafest to receive into thy service one so poore and unworthy and to joyne him with thy beloved servants 11 Behold all is thine which I have and whereby I serve thee and yet in very deed thou rather servest me then â— thee 12 Behold heaven and earth which thou hast created for the service of man are ready at hand and doe daily performe whatsoever thou dost command 13 And this is litle yea thou hast also appointed the Angels to the service of man but that which exceedeth all is that thou thy selfe hast vouchsafed to serve man and promised to give thy selfe unto him 14 What shall I give thee for all these thousands of benefits I would I could serve thee all the daies of my life 15 I would I were able at least for one day to doe thee some worthy and acceptable service Thou art truly worthy of all service of all honour and everlasting praise 16 Thou art my Lord and I thy poor servant that am bound to serve thee with all my forces neither ought I ever to cease to praise thee 17 And this I wish to doe this I desire and whatsoever is wanting unto me vouchsafe I beseech thee to supply 18 It is a great honour a very great glory to serve thee and to despise all things for thee For great grace shall be given to them that shall willingly submit themselves unto thy most holy service 19 They shall receive most sweet comfort of the holy Ghost that for thy love shall renounce all carnall delights 20 They shall attaine great freedome of mind that for thy names sake shall enter into the narrow way and shall have left off all the care of this world 21 O sweet and delightfull servitude of God by which man is truely made fâ—ee and holy 22 O sacred state of religious bondage vvhich maketh man equall to Angels pleasing to God terrible to Divels and acceptable to all the faithfull 23 O service to be embraced and alwaies wished for by which we obtain the greatest good and attaine to that joy which never shall have end CHAP. XI That the desires of our heart are to be examined and moderated SOnne thou oughtest to learne many things more which thou hast not yet â—ell learned 2 What are those Lord 3 That thou frame thy desire wholly according to my pleasure and be not a lover of thy self but a diligenâ—â— follower of my will 4 Thy desires oftentimes doe stirrâ— thee up and drive thee forwards with violence but consider whether thou arâ— mooved rather for my honour then for thine owne profit 5 If I be the cause thou wilt be well content with whatsoever I shaâ—â— ordaine but if there lurk in thee any selfe-inclination behold this is it that hindreth thee and weigheth theâ— downe 6 Beware therefore thou incline not too much towards any desire that commeth to thy mind before thou aske my counsaile 7 Lest perhaps afterwards it repent thee and that thou begin now to dislike that which before did please thee and which thou earnestly desiredst at the best 8 For every affection that seemeth good is not presently to be followed nor every contrary affection at the first to be fled 9 It is expedient sometimes to use a restraint even in good desires and endeavours 10 Least by importunity thou incur distractioÌ„ of mind by evill example become a scandall unto others or being gainsaid by others thou be suddainly troubled and fall 11 Yet sometimes thou oughtest to use violence and resist manfully thy sensuall appetites and respect not what the body would or would not but rather to labour that even perforce
nothing I can doe nothing I have nothing that is good of my selfe 4 But in all things I doe faile and am defective and doe ever tend to nothing and unlesse thou helpe me and doest inwardly instruct me I become cold and am dissolved 5 But thou O Lord art alwaies the same and endurest for ever alwaies good just and holy doing all things well justly and holily and disposing al things with wisdome 6 But I that am more inclined to fall then to goe forwards doe never continue in one estate for seven different times are changed over me yet doth it soone turne to the better when it so pleaseth thee and when thou vouchsafest to stretch forth thy helping hand 7 For thou alone canst help me without the favour of man and so strengthen me that my countenance shall be no more changed but my heart shall be converted and rest in thee alone 8 Wherefore if I could once perfectly forsake all humane comfort either for the love of devotion or for mine owne necessitie which inforceth me to seeke after thee for none else can comfort me then might I well hope in thy grace and rejoyce in the gift of new consolation 9 Thankes be unto thee from whence all proceedeth as often as it goeth well with me but I am meere vanity and nothing before thee an unconstant and weake man 10 Whereof then can I glory Of why doe I desire to be esteemed of Is it not of nothing And this is most vaine 11 Truly vain-glory is an evill plague and very great vanity because it draweth from true glory and robbeth the soule of heavenly grace 12 For whilst a man pleaseth himselfe he displeaseth thee whilst he gapeth after the praise of men he is deprived of true vertue 13 But true glory holy exultation is for a man to glory in thee and not in himselfe to rejoyce in thy name and not in his owne vertue nor to delight in any creature but for thee 14 Praised be thy name not mine magnified be thy worke not mine let thy holy name be for ever blessed but to me let no part of mens praises be given 15 Thou art my glory thou art the joy of my heart In thee will I glory and rejoyce all the day but for my selfe I will not joye but in my infirmities 16 Let the Iewes seeeke the glory which one man giveth to another I will desire this which is from God alone 17 For all humane glory all temporall honour all worldly highnesse compared to thy eternall glory is vanity and folly 18 O my truth my mercy my God most blessed Trinity to thee alone be all praise honour vertue and glory for all eternity CHAP. XLI Of the contempt of all temporall honours SOnne trouble not thyselfe if thou seest others honoured and advanced and thy selfe contemned and debased 2 Lift up thy heart unto me in heaven and the contempt of men in earth will not grieve thee Lord we are blind and quickly seduced with vanity 3 If I look well into my selfe I cannot say that any creature hath done me wrong and therefore I cannot justly complain of thee 4 But because I have often and grievously sinned against thee all creatures doe justly take armes against me for shame and contempt is due unto me but unto thee praise honour and glory 5 And unlesse I doe so prepare my selfe that I be willing and doe rejoyce to be despised and forsaken of all creatures and to be esteemed nothing at all I cannot obtain internall strength and peace nor be spiritually enlightned nor wholly united unto thee CHAP. XLII That our peace is not to be placed in men SOnne if the peace thou hast with any be grounded on the opinion which thou hast of him or on the contentment thou receavest in his company thou shalt ever be unconstant and subject to disquiet 2 But if thou have recourse unto the ever-living and eternall truth a friend going from thee or dying shall not grieve thee 3 The love of thy friend ought to rest in me and for me is he to be beloved whosoever he be whom thou thinkest well of and is verily deare unto thee in this life 4 No friendship can availe or continue without me neither is the love true and pure which they have whose hearts are not joyned together by me 5 Thou oughtest to be so dead to such affections of beloved friends that forasmuch as appertaineth unto thee thou shouldest wish to be without all company of men 6 Man approacheth so much the neerer unto God how much the farther off he departeth from all earthly comfort 7 So much the higher also he ascendeth unto God by how much the lower he descendeth into himselfe and how much the baser he is in his own conceipt 8 But he that attributeth any good unto himselfe hindreth the comming of Gods grace into him for the grace of the holy Ghost ever seeketh an humble heart 9 If thou couldeâ—st perfectly annihilate thy selfe and purge thy selfe of all created love then should there flow into thee great abundance of my grace 10 When thou castest thy eyes on creatures the sight of thy Creator is taken from thee 11 Learne to overcome thy selfe in all things for the love of thy Creator and then shalt thou be able to attaine to heavenly knowledge 12 How litle soever it be if it be inordinately loved and regarded it defileth the soule and hindreth the enjoying of the chiofest good CHAP. XLIII Against vaine and secular knowledge SOnne let not the faire speeches subtile sayings of men move thee for the Kingdome of God consisteth not in words but in vertue 2 Observe well the words which I speake for they inflame the heart and enlighten the mind induce compunction and bring sundry comforts 3 Doe thou never read to shevv thy selfe learned or wise but labour to mortify thy vices for that will profit thee more then the knowledge of many hard and difficult questions 4 When thou shalt have read and known many things thou oughtest ever to returne to one begining 5 I am he that teacheth man all knowledge and doe give to litle ones a more cleare understanding then can be taught by man 6 He therefore to whom I speak shall quickly be wise and shall profit much in spirit Woe be to them that inquire many curious things of men and doe litle desire to know the way how to serve me 7 The time will come when the Maister of Maisters shall appear Christ the Lord of Angels to hear the lessons of all that is to examine the consciences of every one 8 And then he will search Hierusalem with a candle and the hidden things of darknesse shall be laid open and the inventions of tongues shall be silent 9 I am he that in an instant doe raise up the humble mind to understand more reasons of the everlasting truth then can be gotten by ten years study in schooles 10 I teach without noise of words without
confusion of opinions without ambition of honour without contention of arguments 11 I am he that teacheth to despise earthly things to loath things present to seeke the everlasting to delight in the things that are eternall 12 To flye honours to suffer scandalls to place all hope in me to desire nothing out of me and above all things servently to love me 13 For one by loving me entirely learned divine things and spake wonders he profited more in forsaking all things then in studying subtilties 14 To some I speak ordinary things to others things more rare to some I appear sweetly by signes and figures but to some I reveale mysteries with much light 15 The voice of books is one but it teacheth not all men alike For I am the internall teacher I am the Truth the searcher of the heart the understander of thoughts the setter forwards of good works distributing to every one according to my will CHAP. XLIV Of not drawing outward things to our selves SOnne in many things thou oughtest to be ignorant and esteeme thy selfe as dead upon earth and as one to whom the world is crucified 2 Thou must also passe over many things with a deafe eare and rather think of that which appertaineth to thy peace 3 It is more profitable to turne thine eyes from the sight of unpleasing things and to leave unto every one his own opinion then to strive with contentious words 4 If thou standest well with God and considerest his judgements thou shalt the more easily yeeld to the will of others 5 O Lord to what an estate are we come Behold we bewaile a temporall losse and for a little gaine wee toile and spare no labour and the spirituall damage of our soule is forgotten and hardly at length called to mind 6 That which litle or nothing profiteth is alwaies remembred and that which is chiefly necessary is negligently passed over 7 Because mans nature carrieth him to externall things and unlesse he quickly returne unto himselfe he lyeth drowned in them with delight CHAP. XLV That credit is not to be given to all men and how prone man is to offend in words HElp me Lord in my tribulation for vaine is the defence of man How often have I been deceaved finding want of faith where I thought it sure And how often have I found faith where I least expected it 2 It is vaine therefore to trust in men but the safety of the just O Lord is in thee Blessed be thou my God in all things that befall us We are weak and inconstant quickly deceaved and soone changed 3 Who is he that is able so warily to keep himselfe that he never fall into any deceipt or doubt But he that trusteth in thee O Lord and seeketh thee with a pure heart doth not easily fall 4 And if he fall into any tribulation be he never so much inthralied yet he shall quickly be delivered or comforted by thee for thou wilt not forsake him for ever that trusteth in thee 5 The friend is rare to be found that continueth faithfull in his friends distresse but thou O Lord thou alone art faithfull at all times and there is none like unto thee 6 O how wise was that holy soule that said My mind is firmely setled and grounded in Christ If it were so with mee then would not human feare so easily trouble me nor words move me 7 Who can foresee all things who is able to beware beforehand of future evills If things even foreseen doe oftentimes hurt us how can things unlooked for choose but wound us grievously 8 But why did not provide better for my selfe 〈…〉 why also have I so easily given credit â—o others 9 But alas we are men and God knoweth weak fâ—â—ile men although by to any we are reputed and called Angels 10 To whom shall I 〈◊〉 credit Lord to whom but to thee Thou art the truth that neither dost deceave not canst be deceaved 11 And on the other side every man is a lyar weak unconstant and subject to fall especially in words and therefore we must not easily give credit even to that which in outward shew seemeth at the first a certaine truth 12 O with how great wisdome hast thou warned us to take heed of men and because the enemies of man are his familiar domesticall acquaintance not to trust if one should say Behold here or behold there 13 I am taught to my cost and I would to God I might thereby increase my care and not my folly 14 Be wary saith one be wary keep unto thy selfe what I tell thee 15 And whilest I hold my peace and think it is secret he cannot keep that secret which he desired should be secret but presently disoloseth me and himselfe and goeth his way 16 From such tales and such improvident people protect me Lord that I fall not into their hands nor ever commit such errors 17 Give me grace my God to observe truth and constancy in my words and remove far from me a deceiptfull tongue What I am not willing to suffer I ought by all means to avoid 18 O how good and quiet a thing it is to be silent and not to talke of others nor to believe all that is said nor easily to report what we have heard 19 To lay ones selfe open to few alwaies to seeke after thee the beholder of the heart not to be carried about with every wind of words but to desire that all things both within without be accomplished according to thy will and pleasure 20 How secure is it for the keeping of heavenly grace to fly the sight of men and not to seeke those things that seeme to cause admiration abroad but to follow that withall diligence which bringeth amendment of life and increase of fervour 21 To how many hath vertue known and overhastily commended been hurtfull How profitable hath grace been kept with silence in this mortall life which is nothing but a perpetuall temptation and a warfare CHAP. XLVI Of putting our trust in God whom evill words arise SOnne be constant and put thy trust in me For what are words but words They passe through the aire but hurt not If thou be guilty determine willingly to amend thy selfe if thou be innocent resolve to suffee this willingly at least for God 2 It is a small matter to suffer sometimes a few words if thou hast not yet the courage to endure stripes 3 And why doe small matters goe to thy heart but for that thou art yet carnall and regardest men more then thou oughtest 4 Because thou art afraid to be despised therefore thou wilt not be reprehended for thy faults and therefore seekest shadowes of excuses 5 But look better unto thy felfe and thou shalt see that the world yet liveth in thee and a vaine desire to please men 6 For when thou refusest to be humbled and reproved for thy faults it is surely evident that thou art neither truly humble nor dead to
thy will which now thou willingly forsakest thou shalt alwaies have thy will in heaven 26 There thou shalt have all that thou wilt or canst desire there thou shalt enjoy all good without feare of loosing it there shall thy will be ever one with me it shall desire nothing strange or private 27 There no man shall withstand thee no man hinder thee nothing come against thee but all things desired shall be there together present and refresh thy whole affection and fulfill it to the highest 28 There I will returne thee glory for the reproach which here thou sufferedst a garment of praise for former griefe for the lowest place a seat of an everlasting Kingdome 29 There shall the fruit of obedidience appeare the labour of repentance rejoyce and humble subjection shall be gloriously crowned 30 Now therefore bow thy selfe with great humility under the hâ—nds of all and regard not who said or commanded this 31 But take great heed that whether thy Superiour or thy inferiour or thine equall require any thing of thee or doe insinuate their desire thou take it all in good part and endeavour to fulfill it with a sincere intention 32 Let one seeke this another that let him glory in this the other in that and be praised a thousand thousand times 33 But doe thou neither rejoyce in this not in that but in the contempt of thy selfe and in the good pleasure and honour of me alone 34 This art thou to wish that whether it be by life or whether it be by death God may be alwaies glorified in thee CHAP. L. How a desolate person ought to offer himselfe into the â—ands of God LOrd God Holy Fatherâ— thy holy name be now and for ever bleâ—â—ed because so it is done as thou wouldest have it and it is good â—what thou wouldest have done 2 Let thy servant rejoyce in thee not in himselfe nor in any thing else â—or thou alone art the true gladnesse thou art my hope and my crowne thou art my joy and my honour O Lord. 3 What hath thy servant but what he hath received from thee even without any desert of his Thine is all that thou hast given and whatsoever thou â—â—st made 4 I am poore and in labours from my youth and sometimes my soule is heavy even unto teares sometimes also she is troubled at her selfe by reason of passions which rise against her 5 I desire the joy of peace I earnestly crave the â—peace of thy children that are fed by thee in the light of comfort 6 If thou give peace if thou infuse holy joy the soule of thy servant shall be full of heavenly sweetnesse and shal become devout in thy praise 7 But if thou withdraw thy selfe as very often thou art wont he will not be able to runne the waies of thy commandements but rather he boweth his knees and knocketh his breast 8 For it is not with him as it was yesterday and the day before when thy light shined upon his head and he was protected under the shadow of thy wings from the temptations which violently assaulted him 9 O righteous Father and ever to be praised the houre is come that thy servant is to be proved O beloved Father it is fit that in this houre thy servant suffer something for thee 10 O Father worthy of eternall honour the houre is come which from all eternity thou didst foâ—eknow should come 11 That for a short time thy servant should outwardly be oppressed but inwardly live for ever with thee 12 He should be a litle despised and humbled and made as an abiect in the sight of men and much afflicted with passions and infirmities that in the morning of the new light he may rise againe with thee and be glorified in heavenly places 13 Holy Father thou hast appointed it so and wilt have it so and this is fulfilled which thy selfe hast commanded 14 For this benefit thou bestowest upon thy friend that albeit for thy sake he must suffer affliction in this world yet is it but how often and by whom and as thou wilt give leave 15 For in the world nothing commeth to passe either without thy counsell without thy providence or without a cause why 16 It is good for me Lord that thou hast humbled me that I may learne thy righteous Iudgments and cast away all haughtinesse of heart and presumption 17 It is profitable to me that shame hath covered my face that I may rather seeke to thee for comfort then to men 18 I have learned also hereby to dread thy inscrutable judgment that afflictâ—st the just with the wicked but not without equity and iustice 19 I give thee thankes that thou hast not spared my sinnes but hast worne me away with bitter stripes inflicting sorrowes and sending griefes within and without 20 There is none under heaven that can comfort me but thou my Lord God the heavenly Physitian of souleâ— that strikest and healest bringest into hell and drawest out again let thy correction be upon me and let thy rod instruct me 21 Behold beloved Father I am â—n thy hands I bow my selfe under the â—od of thy correction let my neck and shoulders feele the stripes of thy chastisement that my crookednesse may be conformed to thy will 22 Make â—â—â—devouâ— and humble disciple of thine as thou art wont very well to doe that I may be ready at every beck of thy divine pleasure 23 I commend my selfe and all mine unto thee to be corrected It is better to be rebuked here then hereafter 24 Thou knowest all and every thing and there is nothing hidden from thee in the conscience of man 25 Before things are done thou knowest that they will happen and hast no need that any should teach thee or admonish thee of those things which are done on earth 26 Thou knowest what is expedient for my good and how much tribulation is fit for purging the rust of my sins 27 Doe with me according to thy â—esired pleasure and despise not mâ— sinfull life better and more clearly known to none then to thee alone 28 Grant me Lord to know that which is to be knowne to love that which is to be beloved to praise that which pleaseth thee most to esteeme that which is precious unto thee to despise that which is contemptible in thy sight 29 Suffer me not to iudge according to the sight of the outward eyes to give sentencâ— according to the hearing of the eares of ignorant men 30 But to discerne of visible and spirituall things with a true iudgmeâ—t and above all things ever to search after thy good will and pleasure 31 The senses of men are often deceived in their iudgments the lovers of the world are also deceived in loving only visible things What is a man the better for that he is esteemed great by man 32 The deceitfull in exalting the deceitfull the vaine man in extolling the vaine the blind in conducting the blind the weake in magnifying the
and unlesse this divine remedy helpe him he quickly slideth to worse 13 This holy communion therefore draweth back from evill and comforteth in good 14 For if I be now so often slack and negligent when I communicate or officiate what would become of mee if I receaved not this remedy sought not after so great helpe 15 Though every day I be not sit not well prepared to communicate I will endeavour notwithstanding at convenient times to receave the divine mysteries and make my selfe partaker of so great a grace 16 For this is the only chiefe comfort of a faithfull soule whilest she wandreth from thee in this mortall body that being mindfull of her God she often receave her beloved with a devout minde 17 O wonderfull benignity of thy mercy towards us that thou Lord God the Creator and giver of life to all spirits doest vouchsafe to come unto a poore soule 18 And with thy whole Deity and Humanity to turn her hunger into satiety â— o happy minde and blessed soule that is vouchsafed to receave thee her Lord God with devout affection and in receaving of thee to be filled with spirituall joy 19 O how great a Lord doth she entertaine How beloved a guest doth she harbour how pleasant a companion doth she receave how faithfull â— friend doth she accept how beautifull and noble a spouse doth she imbrace 20 Shee imbraceth him who is to be loved above all that is beloved and above all things that may be desired Let heaven and earth all their beauty be silent in thy presence 21 For what beauty and praise soever they have it is receaved from thy honour and shall not equall the beauty of thy name of whose wisdome there is no end CHAP. IV. That many benefits are bestowed upon them that communicate devoutly The voice of the Disciple O My Lord God prevent thy servant in the blessings of thy swetnesse that I may attaine thy favour to approach worthily and devoutly to the holy Sacrament 2 Stirre up my heart unto thee deliver me from all heavinesse slothâ—â— visit me with thy comfort that I may tast in spirit thy sweetnesse which iâ— this Sacrament as in a fountain plentâ— fully lyeth hid 3 Give light also to mine eyes â— behold so great a mystery and strong then me to believe it with undoubteâ—â— faith 4 For it is thy worke and noâ— mans power thy sacred institution noâ— mans invention 3 For no man is of himselfe able to comprehend and understand thâ—â— things which surpasse the deepest reach even of Angels 4 What therefore shall Iunworthy sinner earth and ashes be able to search and comprehend of so high and sacred a mystery 5 O Lord in syncerity of my heart with a good and firme faith and at thy commandement I come unto thee with hope and reverence and doe verily believe that thou God and Man affordest a gracious presence at this Sacrament 6 Thy holy pleasure is that I receave thee and by charity doe unite my selfe unto thee 7 Wherefore I doe flee unto thy clemency and doe crave speciall grace that I may wholly melt in thee and abound with love and hereafter never admit any externall comfort 8 For this most high and worthy Sacrament is the health of the soule and body the remedy of all spirituall sicknesse 9 By it my vices are cured my passions bridled temptations overcome or weakned greater grace infused vertue increased faith confirmed hope strengthened and charity inflamed and enlarged 3 For thou hast bestowed still oftentimes doest bestow many benefits in this Sacrament upon thy beloved that receave it devoutly 11 O my God the Protectour of my soule the strengthener of humane frailety and the giver of all inward comfort 12 Thou impartest unto them much comfort against sundry tribulations and liftest them up from the depth of their own basenesse to the hope of thy protection and doest inwardly refresh and illustrate them with a certain new grace 13 In such sort that they who before Communion felt themselves heavy and indisposed afterwards being strengthened with heavenly meate and drinke doe find in themselves a great change to the better 14 Which thou dost so dispose to thy elect that they may truly acknowledge and patiently proove how great their own infirmitie is and what benefit and grace they receave from thee 15 For they of themselves are cold dull and undevout but by thee they are made fervent cheerefull and full of devotion 16 For who is there that approaching humbly unto the fountaine of sweetnesse doth not carry away from thence at least some litle sweetnesse 17 Or who standing by a great fire receaveth not some small heat thereby Thou art a fountaine alwaies full and overflowing a fire ever burning and never decaying 18 Wherefore if I cannot draw at the full out of the fountaine nor drink my fill I will notwithstanding set my lips to the mouth of this heavenly conduite that I may draw from thence at least some small droppe to refresh my thirst to the end I wither not away and utterly perish 19 And though I be not altogether celestiall nor so inflamed as the Cherubims and Seraphims notwithstanding I will endeavour to apply my selfe to devotion and dispose my heart to obtaine some small sparke of divine fire by humble receaving of this life-giving Sacrament 20 And whatsoever is hereunto wanting in me good Iesu most blessed Saviour doe thou supply for me most benigne and gracious Lord who hast vouchsafed to call all unto thee saying Come unto mee all yee that labour and are burdened and I will refresh you 21 I labour in the sweate of my browes I am vexed with griefe of heart I am burdened with sinnes I am troubled with temptations I am intangled and oppressed with many evill passions 22 And there is none to helpe me none to deliver and save me but thou Lord God my Saviour to whom I commit my selfe all mine that thou maist keep me and bring me to life everlasting 22 Receave me to the honour and glory of thy name who hast prepared thy Body and Bloud to be my meat drinke 23 Grant O Lord God my Saviour that by frequenting thy mysteries my zeale and devotion may increase more and more CHAP. V. Of the dignity of this Sacrament and Priestly function The voice of Christ. IF thou hadst angelicall purity and the Sanctity of S. Iohn Baptist thou â—vert not worthy to receive nor handle â—his Sacrament 2 For it is not within the compasse of the deserts of men that man should consecrate and handle the Sacrament of Christ receive for food the bread of Angels 3 A great mystery and great is the dignity of Priests to whom is granted that which is not permitted to the Angels 4 For Priests alone rightly instituted in the Church have power to ceâ—ebrate and consecrate the Body of Christ. 5 The Priest is the Minister of God using the words of God by the
the melting of fervent love 11 Suffer me not to goe from thee hungry and dry but deale mercifully with me as thou hast oftentimes dealt wonderfully with thy Saiuts 12 What marveâ—le if I should be wholy inflamed by thee and dye in my selfe sith thou art ever burning and never decaying love purifying the heart and inlightning the understanâ—â—ing CHAP. XVII Of burning love and vehement desire to receive Christ. The voice of the Disciple VVIth great devotion and burning love with most hearty affection and fervour I desire to receive thee O Lord 2 As many Saints and devout persons have desired thee when they received thy Sacrament who were most pleasing unto thee in holinesse of life and most fervent in devotion 3 O my God my everlasting love my whole good my happinesse without end I would gladly receive thee with the most vehement desire and most worthy reverence that any of the Saints ever had or could feele 4 And although I be unworthy to have all those feelings of devotion yet I offer unto thee the whole affection of my heart as if I alone had all those most sweet inflamed desires 5 Yea whatsoever also a devout mind can conceive and desire all that with greatest reverence and most inward affection I offer and present unto thee 6 I wish to reserve nothing to my selfe but freely and most willingly to sacrifice my self and all mine unto thee my Lord God my Creatour and my Redeemer 7 I desire to receive thee this day with such affection reverence praise and honour with such gratitude worthinesse and love with such faith hope and puritie 8 As thy most blessed Mother the glorious Virgin Marie received and desired thee when she humbly and devoutly answered the Angell 9 Who declared unto her the mysterie of the Incarnation and said Behold the handmaid of the Lord let it be done unto mee according to thy word 10 And as thy blessed Fore-runner the most excellent amongst the Saints Iohn Baptist cheerfully leaped with joy of the Holy Ghost whilst he was yet shut up in his Mothers wombe 11 And afterwards seeing Iesus walking amongst men humbling himselfe very much said with devout affection The friend of the Bridegroome that standeth and heareth him rejoyced with joy for the voice of the Bridegroome 12 So I also wish to be inflamed with great and holy desire and to offeâ— my selfe up to thee with my while heart 13 Wherefore I offer also and present unto thee joyes fervent desires excesse of mind spirituall illuminations and heavenly visions of all devouâ— hearts 14 With all the vertues and praises exercised by all creatures in heaven and earth for my selfe and all such as are commended to me in praier that by all thou maist be worthily praised and glorified for ever 15 Receive my Lord God the affections of my heart and desires which I have to give thee infinite praise and thankes which according to the measure of thy unspeakable greatnesse are due unto thee 16 These I yeeld thee and desire to yeeld thee every day and moment of time and I doe intreate and invite all the heavenly spirits and all thy devout fervants to give thankes and praises together with me 17 Let all people Tribes and Tongues praise thee and magnifie thy holy and sweet name with great joy and fervent devotion and let all that â—everently and devoutly celebrate thy most high Sacrament and receive it with full faith find grace and mercy at thy hands and pray humbly for me sinfull creature 18 And when they shall have obtained their desired devotion and joyfull union and depart from thy sacred heavenly table well comforted and marveilously refreshed let them vouchsafe to remember my poore and needy foule CHAP. VIII That a man be not a curious searcher of this Sacrament but an humble follower of Christ submitting his sense unto faith TYPE = sub The voice of the Beloved THou oughtest to beware curious and unprofitable searching into this most profound Sacrament if thou wile not be drowned in the depth of doubt 2 He that is a searcher of Majesty shall be oppressed by glory God is able to worke more then man can understand 3 A pious and humble inquirie of truth is tolerable so he be alwaies ready to be taught and doe endeavour to walke in the sound paths of the ancient Fathers doctrine 4 Blessed is that simplicitie that forsaketh the difficult waies of questions and goeth on in the plaine and assured path of Gods Commandements Many have lost devotion whilst they would search after high things 5 Faith and sincere life are exacted thy hands not height of understaning nor the depth of the mysteries of God 6 If thou doest not understand or conceive those things that are under â—hee how shalt thou be able to comprehend those that are above thee 7 Submit thy selfe to God and let thy sense be subject to faith and the â—ight of knowledge shall be given thee in that degree as shall be profitable and necessary for thee 8 Some are grievously tempted about faith and the Sacrament but that is not to be imputed to them but rather to the enemie 9 Doe not regard nor dispute with thy thoughts neither doe thou give answer to the doubts moved by the enemie 10 But believe the words of God believe his Saints and Prophets and the wicked Serpent wil fly from thee 11 It is oftentimes very profitable to the servant of God to suffer such things 12 For he tempteth not Infidelâ— and sinners whom he already secure possesseth but he sundry waies temâ—teth and vexeth the faithfull and dâ—vout 13 Goe forward therefore with sincere undoubted faith and come 〈◊〉 the Sacrament with unfeigned reverence And whatsoever thou art not able to understand commit securely 〈◊〉 Almighty God 14 God deceiveth thee not he deceived that trusteth too much to him selfe God walketh with the simple râ—vealeth himselfe to the humble giveâ— understanding to litle ones openets the sense to pure minds hideth grace from the curious and proud 15 Humane reason is weake and may be deceived but true faith cannoâ— be deceived 16 All reason and naturall search ought to follow faith not to goe before it nor impugne it 17 For faith and love doe chiefly excell and worke in a hidden manner in this most blessed and superexcellent Sacrament 18 God who is everlasing and of infinite power doth great and inâ—â—â—utable things in heaven and in earth â—nd there is no searching out of his â—onderfull workes 19 If the workes of God were â—â—ch as might be easily comprehended by humane reason they were not to be called wonderfull and unspeakable FINIS A TABLE Of the Chapters contained in this Booke THE FIRST BOOK OF following Christ and the contempt of all worldly vanities pag. 1 To have an humble opinion of ones selfe 4 Of the doctrine of truth 7 Of providence or prudence in our actions 12 Of the reading of holy Scriptures 13 Of inordinate desires and affection 15