inspeakeable incomprehensible from whome all creatures receaue their being who am able with a beck both to bring all creatures and the whole world vnto nothing and againe presently to restore all things to their former course and order Therfore seeing I am euerie way of so great power you may easilie perceaue that I created you which are reasonable creatures according to mine owne Image not for necessitie or for any need that I had of you but of my charitie and goodnes towards you as persons vpon whome I meant to bestowe my benefits and with whome I would impart my felicitie From which grace since you fell by sinne whereby you made your selues not onely vnworthie of eternall life but iustlie deserued eternall fire I beeing incarnate for your sakes suffered three and thirtie yeares hunger thirst cold heate miseries labours persecutions contempts reproches stripes blowes wounds greefes torments and lastlie the Crosse and death it selfe that I might deliuer you from eternall death which you had incurred by your owne deserts I liued my Daughter in the world not as God not as a mighty person nor in a glorious show but as the poorest vilest basest most contemptible of all others being subiect to many torments and sundrie reproches vntill at the last I was slain with a most shamefull and ignominious death which the world did think I had iustly deserued for they iudged both my life and Doctrine to bee detestable as they thought it fitte to roote them both out of all mens memorie to make them end with my death whereat a great multitude of people being present did triumph and reioyce Yet went I as gladly to suffer it as the Hart doth to the Fountaines of water nay being made drunke with my loue towards thee I ranne vnto it and was neuer well vntill I had endured it I spared not my selfe neither fledde I anie labour greefe paine or torment whatsoeuer I refused to doo nothing that might bee for thy profitte thou wert so deare and precious in my sight that I did euen long with a desire to deliuer my selfe for thy sake to be wounded in all parts with sundrie kindes of torments and for thy sake also at the last to ende my life with a shamefull death Moreouer because I did vehemētly thirst after thy saluation I desired to shed all my blood for thee which I did in such plentifull sort as I left no one droppe therof remayning within my body But how dost thou O my Daughter requite me now for all this what dost thou render againe vnto mee in recompence of so great charitie Is it not euen thou which beeing vnthankful to me so many yeares didst despise my selfe didst not regard my wordes didst loth my seruice and didst transgresse my commandements and yet shewing all reproch towards mee being most vncleane vile in my sight beeing altogether polluted with so many filthy abhominations thou dost banish me from thee thou dost reiect my inspirations thou committest fornication with my creatures thou abusest my gift What why doost thou still contemne and forsake mee notwithstanding that I deliuered thee out of most heynous sins and from eternall damnation it selfe wherein thou haddest iustly layen burning many yeares since if my mercie had not preuēted thee To be short why wilt thou despise me seeing I haue so often preserued thee from committing of many offences and also raysed thee out of the bottomelesse gulfe of sin and wickednesse What doost thou not yet at length consider that thou art vile miserable and meerely nothing but by my grace and how then darest thou lift vp thy vp thy face to behold mee whom thou haste so often offended so long time despised so sundrie waies contemned I speake these thinges my Daughter to the ende that thou shouldest knowe thy selfe Consider how vile and filthie thou art in thy bodie howe much polluted in thy soule and howe impure in thy heart And lastlye remember how vncleane thou haste altogether made thy selfe with wicked workes with filthie cogitations with corrupt vnpure affections and yet neuertheles how stil I forbeare to punish thee nay notwithstanding all this how I declare my loue towards thee with powring my benifits daylie vpon thee but how long must I doe this till what time must I forbeare thee when wilt thou come to knowe thy selfe howe long wilt thou stay to returne vnto me why doost thou not humble thy selfe vn◠my yoake doost thou not see that I am not longer able to with-holde my mercies from thee dost thou not perceiue how I haue called thee in what place I haue planted thee where are thy fruits dost thou not know how I wincke at all thine iniquities all thine abhominations al thy vnthankfulnes Yet speake I not these thinges O my Daughter to vpbraide thee with those benefittes which I haue heaped vpon thee but as it were languishing with looue of thee and as it were seeming to stand in neede of thee though in deede I stande in neede of nothing yea beeing as it were not able to liue without thee I doo inuite thee to looue mee againe for that vnspeakable goodnesse and charitie which I haue shewed towardes thee that by louing mee thou mayest perfectlye see what I am and what thou art howe much I haue done for thee howe iniurious on the contrarie parte thou haste shewed thy selfe vnto mee for the same Moreouer consider howe manye and innumerable soules are in hell at this day and how thou haste beene farre more wicked then they and more iustly deserued that roome if thou haddest not beene with-holden from it by my grace imagine likewise that if they had receaued as much grace from mee as thou haste done they would haue shewed themselues much more thankfull vnto mee then thou haste beene If thou considerest all these thinges that is my Maiestie and thine owne basenesse how proude thou art in thy basenesse and howe humble I was in my Maiestie howe farre for thy sake I abased my selfe to all pouertie and contempt it would not seeme so great a matter to thee to humble thy selfe If I say thou wouldest rightly ponder with thy selfe in howe much pouertie in how abiect estate and in how great contempt I beeing so mightie so rich of so high dignitie that is exceeding all measure in maiestie and infinite in goodnesse and incomprehensible in them both was content to serue thee so base and so vile a creature scarce worthie the name of man yea and did it with so great charitie fidelitie and desire there would by the impression of these thoughtes be bred in thy heart so great an obedience towards mee so great a reuerence of mee and so great a desire to serue adore my maiesty as can neither be expressed in words nor conceaued in thought It would procure moreouer in thee an insatiable desire and most burning thirst to honor me to worship me to exalt me to contemne humble and despise thy selfe and for the
and reasonable man beeing subiect vnto mee continue setled in all tranquillitie in louing of my commandements and in labouring to fulfill them How wee must prepare our selues when wee come to receiue the blessed Sacrament TO speake somewhat by the way of that preparation which thou oughtest to make when thou commest to receiue the blessed Sacrament of my precious bodie I am first to aduertise thee that thou shouldest not bee discouraged although thou dost not sensiblie feele deuotion in thee yea although thou findest thy selfe troubled with horrible tentations and assaulted with some tedious imaginations which doo inuade thy minde For this sensible deuotion of thy soule is not so necessarie but rather that reasonable deuotion of thy will whereby thou dost beleeue well of my Sacrament and whereby notwithstanding these blasphemous thoughts which do assaile and almost ouerwhelme thee thou maiest be mooued to doo all honour and reuerence to my Sacrament although it bee against thine appetite contrarie to thy liking and repugnant to the sence or opinion of thine owne hart and lastly that thou mayest by this inforcing of thy selfe against thy carnall desire finde thy will ready prepared with al obedience to honor mee to giue me thankes to resigne thy selfe wholy vnto mee and to subiect thy minde so farre to my liking as that it may be best contented with that which agreeth most with my plesure If thou haste this deuotion my Daughter which thy reasonable will may easily commaund and procure in thee that is if thou bee sorrie that thou haste euer offended me and determined neuer to offend me againe but to endeuour as much as possiblye thou canst in all thinges to obey my will thou mayest come boldly vnto this Sacrament thou mayest enter securely into my presence for neyther reasonable nor sencible deuotion neither vertue nor yet my grace is obtained by flying from mee but by approching nere vnto me Therfore the more sadder and the more desolate that thou findest thy self yea althogh it be at that time when thou art going to confession or to receiue my blessed body the more earnestly vehemeÌ„tly excite and enforce thy selfe to proceede in thy good purpose that thou maiest be made stroÌ„ger in grace more constant in goodnes more feruent in loue towards me Prouide alwaies that thou carriest with thee a pure intention a good wil as I said before Neither let it trouble thee if euen in comming to receaue this blessed Sacrament there doth enter some horror terror into thy soule or if thou bee scarce able presently to take and swallow the blessed host or if thou finde some gawlish kinde of bitternes in thy taste for these are not certaine signes that thou camst vnworthyly to it but thou haste rather cause to mistrust that feare fainthartednes and continual custome of trembling haue procured this imagination in thee which is strongest of all in women maketh thee to thinke that thou feelest those thinges indeede which either thou dreadest to feele hereafter or thou dost imagine that thou feelest at that present But if thou couldest cleane remoue this fainthartednes fearefull imaginations of thine thou shouldest with it also cleane expell this difficultie distresse which thou findest in thy minde For albeit I could deliuer thee from al these perturbations yet doe I permitte some such distresse as these to assault thee and other of my seruauntes because I knowe it is the best meane either to keepe all of you humble or by humbling of you to deliuer you from the sinne of pride which is in women most vsuall Bee therefore stout and carrie a resolute minde that shaking off all womanish feare or fainthattednesse and purging it from those filthie cogitations which doo enter into thee by contemning of them and their perswasions thou mayest with a quiet minde and a pure conscience wholye dedicated to my seruice desire me seeke mee and receaue mee in the blessed Sacrament which am and will alwaies remaine vnto thee if the fault be not in thy felfe a most gratious louer a most gentle protector a most mercifull redeemer a most louing preseruer and a most faithfull Sauiour But because thou maiest be enflamed with a greater reuerence loue and desire toward this blessed Sacrament I assure thee that without all doubt my body is there sacramentally deliuered vnto thee to be receaued vnder the forme of bread Wherefore seeing it is the same body which I now carrie glorified in heauen seeing it is no other nor anie like vnto it but euen the verie same and seeing I carrie not a bodie which is dead nor without blood it followeth of necessitie that together in the same body there must bee also contained my soul my blood my graces and my vertues to all which since the world is vnited that is one person in Trinity from the two other persons cannot be deuided but are inseperably vnited it must also followe that the whole Trinity is present in this Sacrament as truly as verily as they are in heauen though in an other kinde that is vnder a sacramentall forme The same opinion thou must in like sort haue of the Challice the new Testament in my blood consider therefore now with thy selfe with how great willingnes and desire thou oughtest to come vnto this SacrameÌ„t seeing that thou haste in it true saluation and that thou hast me really and perfectly there which am the author of all thy happinesse And because I would not haue thee drawne from it with too much timerousnes of thy conscience or with too great a feare of the reuerence and Maiestie thereof I haue commaunded thee to come vnto it and to receiue it for a commemoration of mee assuring thee that my delight is to be with the Children of men and that I doe much reioyce when I may doe anie of you good to knocke at the gate of your hartes that beeing entred inâ— I may sup with you and both feede and refresh your hungrie spirite within my selfe And to what other ende doo I all these thinges but onely to procure you to haue a hope and confidence in mee with a loue and desire to come vnto me and not to withdraw your selues from so profitable and necessary a Sacrament or to depriue your soules of that infinite and inestimable fruite which you shall receaue thereby for feare of beeing made vnwoorthie by these temptations which you feele against your will and therefore are not by them polluted with any sin Of discreation AS humillitie must bee the guide of â—â—all thy exercises so let discretion rule and moderate them least they hurt thee or make thee vnable to do thy dutie or least the greater benefits and better exercises of thy soule bee hindred by the outwarde exercises of thy body which are not so good nor so profitable and to conclude least by exercising of any vertuous acte thou dost somewhat offend in breach of charitie Haue consideration also of the infirmitie of
which euery one of them receiueth by reason of the vnion of the bodie and communion of charitie which is amongst them Let this consideration of my will make thee my Daughter chearefull to serue thy neighbours glad to beare their burthens meeke to suffer with them gentle to comfort them readie to succour them and willing to reioice with them that no enuy at all no contention no emulation no seeking to please thine owne appetite be founde in thee nor yet that any of these thinges may appeare in thy fellowes but that there may remaine betweene you perfect charitie and the communicating of my gifts one with another as betweene the members of one bodie For thou hast nothing that is thine own For what hast thou that thou hast not receiued Wherefore thou hast nothing as I saide that is not mine thou hast nothing that is giuen to thy selfe alone that is thou hast nothing that is giuen thee for thy selfe onelie but all things whatsoeuer thou hast receiued are committed to thy custodie to be altogether emploied for the benefite of the whole bodie of my Church looke vnto it for I will require an account at thy handes howe thou hast bestowed the same Take heed therfore that thou be neuer caried away with so profouÌ„d a conteÌ„plation or thinke thy self so well so perfectlie contented in beeing with mee but that if neither the corporall or spirituall necessitie of thy neighbour doo call thee away from it thou bee ready to forsake thine owne consolation the commodity of thine owne deuotion yea and the sweete exercise or matter wherewith the consolation it selfe is nourished neglecting wholly to please thy selfe bee willing to runne in hast to helpe thy neighbour for my sake For this is perfect charitie not to seeke thine owne but thy neighbours benefite And this charity is more acceptable vnto mee and more profitable for thy selfe then all the contemplation or deuotion that thou canst vse of thine owne Moreouer remember alwaies that in all thy actions in all thy affections in all those thinges which either thou dost or makest choise of or sufferest or seekest to auoide I may be thy beginning thy middle and thy ende that whatsoeuer thou dost or leauest vndone may be for my sake and that in the following of this course thou seekest no other thing but onely my glory and the fulfilling of my pleasure For the deede is not so acceptable to mee in respect of it selfe when thou dost succour or takest compassion vpon thy neighbour but thou art in dooing hereof most acceptable in my sight because thou dooest for my sake leaue thy selfe that is because thou forsakest thine owne commoditie and seekest to relieue thy neighbours necessitie For if thou dost any thing for any other respect whether it be for fauour friendship or any speciall bond of kindred or familliaritie or for any commoditie or recompence which thou lookest to receiue I accept not of it but reiect it although it bee neuer so great and worthy an act For I accept of no sacrifice that is offered vnto mee if it bee not offered for my sake onely and wholly Of pouertie in spirit DOO with all zeale and earnestnes as many good works as thou art able hungring and thirsting after iustice And let no man seeme vnto thee more weake and imperfect more voide of all vertues and more vnworthie of my grace then thy selfe Fixe thine eyes alwaies vpon thine owne defects bewailing lamenting that thou hast so many imperfections and wantest so many vertues But remember withall that it is not thy duetie to thinke and looke into other mens manners what vertues they haue what waies they walke and howe they behaue themselues towards me I knowe what I haue giuen euerie bodie I knowe also what account is fit for mee to require at euerie bodies handes Imagine thy selfe in thine owne eies the basest vilest wickeddest of all men and as it were meerely nothing Bee ashamed in my presence if thou hearest anie man praise thee or shew a good conceit of thee and be sorry for it because by it they doo me iniurie in that they think well of thee which art so vile a soule so vncleane so vnthankfull so full of offences against me Thinke thy selfe so vile as that euerie man may lawfullie and with iust cauâ—e contemne and despise thee and that thou maiest not think thy selfe iniured or els wronged at anie time whensoeuer anie seeke to lay reproches or afflictions vppon thee For thou oughtest to receaue commendations or reproches with an equall contentment in thy minde and without anie difference but onely in accouÌ„ting thy selfe altogether vnworthie of commendation and moste worthie of reproche For as long as thou thinkest thy selfe to be wronged as long as thou complainest and dost beleeue that thou haste receaued anie iniurie thou art not clearelie purged of selfe looue For thou shouldest not in truth take anie thing for an iniurie but that wrong which is done vnto me Submit thy selfe therefore so whollie to my will and pleasure as thou maiest be as well content with euill as with good with griefe as with ioy which by any externall accident doth happen vnto thee in this world remaining alwaies poore internally in thy spirite hungring and thirsting as I saide after iustice and hauing a hart free from all earthly cogitations and ready withall zeale and earnestnes euer to doo those thinges which agree best with my good pleasure Of the loue of God O My Daughter euen as the Hart desireth to come vnto the Fountaines of water so let thy soule haue a desire to come vnto mee thy minde be enflamed with the loue and desire of mee Hee that is oppressed with a vehement thirst can think of nothing but of drinke onely for whatsoeuer he doth his burning thirst neuer forsaketh him but stil prouokes him with earnest cogitations and continuall desires to haue some drinke In like sort if thou diddest loue mee perfectly if thou diddest long for me vehementlie thou couldest thinke of nothing els but how thou mightest come vnto me how thou mightest be vnited vnto me there would alwaies remaine in thee such a huÌ„ger thirst after iustice that thou wouldest neuer bee satisfied or contented with that which thou haste done to mine honour how great soeuer it were but euer grieued and perplexed in thy minde with thinking that the same which thou haste done alreadie for my honour was nothing at all Thou wouldest alwaies endeuour thy selfe to doo better thou wouldest alwaies thirste to bee more perfect thy hart woulde euer burne with desire to be more neerely vnited vnto me to honour me more more fully to fulfil my wil good pleasure They which are inflamed with an exceeding an vnmeasurable loue towards anie man or woman doo loath meat drinke and all other thinges which seeme eyther for delightes to please them or for necessarie vse to sustaine their bodie and pine awaie growe
of praise and more acceptable vnto me than any vocall praise to keepe thy hart vndefiled pure and free from all vicious affections from al slouthfull humors from all heauines vnwillingnes and frowardnes in thy soule to cleaue vnto me only in all peace tranquilitie and silence of thy spirite What motion soeuer thou feelest within thee my Daughter what outward accident soeuer do happen vnto thee presently repaire vnto mee with thy heart wholy conuerted and submitted vnto my will and wish that it may be turned by my grace to my greatest glorie and highest praise by doing after this sort all thinges that happen vnto thee shall be for the furtherance of thy saluation and euen nature it self by this vertuous custome shall be chaunged into grace Wherfore if thou findest within thy selfe any mischieuous attempts of the diuel any filthie temptations or horrible blasphemies or doost senciblie perceaue in thy soule the motion of any odious temptation whatsoeuer endeuour thou to winne some profit or benifit to thy soule by the same meane whereby thine enemie seeketh to doo thee a mischiefe account it a benefit for thy soule if it may bring thee to praise glorifie me As soone therfore as thou feelest any of these temptations come presently vnto me and say O Lord my God as often as I feele this temptation as often as it commeth into my minde so often doo I glorifie thee with the praises of the whole court of heauen and so often doo I adore thee to the confusion of this wicked spirit which assaulteth me and to the honour and glory of thy name And in this place I offer vnto thee infinite praises which he is not able to doo If it be a grieuous temptation which thou feelest say O most mercifull God although it bee very troublesome which I suffer yet I will willingly endure it for the loue of thee only and for thy honour and if it may be to thy great honour that I shoulde suffer greater and more grieuous temptations than this is beholde I offer my selfe ready with all my hart to doo it Let nothing O mercifull God seeme so troublesome vnto me but that I may desire aboue all things to sustaine any thing that may bee for the glory of thy name If thou feelest any cogitatiō in thy soule of beautifull delightfull or precious thinges say O most sweet God that proceedeth from thee which art most goodly most beautifull most sweet most to be desired and most worthie to be embraced because thou art the greatest good if it be thy pleasure I will willingly want all thy creatures I will willingly forsake all consolation that thou only mayest remaine in my hart and mayest wholy possesse me which art most beautifull and farre more beautifull than all the fayrest thinges beside thee which art most sweete farre more sweete than all the best sweetest thinges besides thee which art most to be desired and aboue all to be beloued because thou art farre more amiable and precious than all the preciousest and amiablest thinges besides thee Likewise if eyther thou hearest or seest any number assembled together or as often as thou beholdest anie exceeding beautifull thing or great multitude of people say so often in the day to thy selfe O most good and most amiable Lord O Almightie eternall God let thousand thousandes of the Armies of celestiall spirits praise thee out of mee and let ten thousand hundred thousand of those that stand before thee extoll and magnifie thy name out of me and for me and let all the worthy supplicatiōs of thy blessed Saints make intercession vnto thee for mee and let the beautie of euerie one of thy creatures and the sweet harmonie of them altogether glorifie thee out of me for euer and world without end Of the exercise of the loue and praise of God IF thou dost desire to loue and praise me with all thy heart with all thy soule with all thy force and with all the abilitie that doth rest in thee and desirest to perseuer in the louing of me to the end thou must of necessitie haue some exercises of loue wherby thou mayest nourish it kindle it encrease and maintaine it And for this cause keeps thy minde free withdrawne weaned clearely deliuered from the loue of my creatures and from all internall occupation of thy minde or busines about them and from all care and trouble of this present world by lifting it vp vnto mee with continuall vehement and scalding sighes and enflamed praiers burning with all zeale and by aspyring incessantly with most feruent desire to come vnto me that is to say by desiring to loue me most ardently most perfectly most vehemently most faithfullie and withall continually yea and thirsting also to please me in all respects to praise me with al zeale with all fidelitie and withall the sufficiencie that is in thy power and to fulfill my will absolutely perfectly in all things To conclude thou must alwaies haue a desire to see mee which am most beautiful to possesse me who am most blessed and to bee with mee who am onlie able to graunt thee happines being the fountaine from whom all felicitie doth proceede in whome all sweetnesse dooth consist and by whome all goodnesse must bee graunted For I am of all thinges the sweetest the best and the happiest yea true happines it selfe Cleaue therfore alwaies vnto me and bee neuer seperated from me Haue euer somewhat in thy minde which thou maiest meditate vppon and which may enflame thee with the loue of me wherby thou mayest thinke of my sweetnes and goodnes and by wondring at it magnifie and praise thy name Or els on the contrarie part meditate vpon somewhat which may mooue thee to bewaile lament accuse and reprehend thy selfe for thy vilenes basenes weaknes infirmitie inconstancie or vnthankfulnes or els that may procure the suffering euen with sorrow in thy soule from the bottome of thy hart with those that bee afflicted and dead to make supplications vnto mee for them for my vniuersall Chnrch. Moreouer whatsoeuer thou art to do or what thing soeuer thou haste to thinke or consider of thinke of them first with me receiue counsaile touching them first from me and discourse of them first with me that thou mayest be brought by this custome alwaies and at all times whether thou beest alone or in the company of others to talke with me and to keepe thy hart still lifted vp vnto me eyther by prayer or els by praysing of my name Doo whatsoeuer belongeth to my honour whatsoeuer thou knowest wil content mee or is my will that thou shouldest performe with an vnspeakable thirst to please mee and with an insatiable desire to honour me labour this by all the meanes thou mayest and endeuour with thy help with thy counsaile with thy trauaile by all the other meanes that do lie in thy power to aduance my glorie that my name may be praised both by
intreat mee by her intercession for the amendment of thy life perseuerance in vertue and obtaining of my grace The third that the worshipping and honoring of mee may bee daily amplified enlarged augmented encreased either by this rule by what other meanes so euer that shall seeme best to me Vse such spirituall exercises as are most agreeable to thy deuotion state and nature wherein thou maiest spend thy time profitably and bee lifted by them in thy hart vnto mee encreasing daily in goodnesse and enforcing thy selfe from time to time to doo better and better He that will vndertake to followe this fraternitie or rule and gouerne himselfe according to the prescript order thereof let him kneele before the Image of me crucified if he be alone or had rather be secrete by himself let him earnestly intreate mee that I will vouchsafe to receiue him for my disciple that I will powre my grace vpon him both strengthen confirm this good will in him so fully as he may resolue constantly vnremouably to liue according to these rules directions Let him also teach others and gaine soules vnto me and bring them vnto my seruice But if there be many that vndertake to follow these rules they may exhort one an other in me and may be vnited in brotherly charitie by the meane of the likenes and vnitie they haue in their course of life in that they all do follow this fraternity And let them not receaue euerie man at all aduentures into their societie specially such as there is no hope of the constancy of their mind perseuerance of deuotion least that their lightnes and instabilitie which doo not endeuour to attaine to the perfection of that course they haue vndertaken may discourage others in theyr good purpose and make them giue ouer their holy intention VERSES FOR HELPING a mans memorie wherein are expressed the principall and speciallest points of those good lessons which are comprehended in these rules HAue speciall care to rule thy tong Forbeare to please thy carnall will Do good to all while time thou hast and what thou art remember still Forsake thy self it is not much Christ tooke for thee much greater paine Be meek in minde that thou with him in endles glorie maist remaine By the rule of thy tongue is vnderstood that thou must refraine from all idle backbiting contentious and quarrelling wordes and from all complaining speeches By forbearing to please thy will is meant that thou must wean thy selfe from the desire of all vaine pleasures transitorie things and earthly delights and that thou must mortefie all thy senses By dooing good to euerie man thou art exhorted to performe all the works of mercie and charitie towards thy neighbours And in that thou art willed to remember what thou art it is to make thee know thy selfe and to humble thee because if thou looke into thine owne abilitie thou shalt plainely finde that thou art meerely nothing of thy selfe nor yet able by thy selfe to do any thing at all By forsaking of thy selfe is meant that thou must renounce thine owne will deny thine owne selfe and seeke to please God onely and wholy with a pure intention Lastly thou art exhorted to be meeke in minde whereby is signified that thou must vse all meekenes curtesie and benignitie towards thy neighbours and thou must euer retaine all peace quietnes and tranquillitie in thy soule patiently expecting the pleasure of almighty God and accepting alwaies in the best part of his prouidence whatsoeuer it shall be his will to send thee ¶ CHRISTO LAVDES ET SANTAE MATRI EIVS HONOR Amen FINIS †A VERIE SHORT EXercise of Loue vnto God the Father God the Sonne and God the holie Ghost the most blessed Trinitie and one true GOD wherewith a man ought once euerie day to offer himselfe with his whole soule vnto his diuine Maiestie and to giue him most humble thankes for all the benefits which hee hath receiued at his most gracious hands O Lord my God which art infinite goodnes it selfe and both vnchangeable and vnspotted according to all the perfections which I can conceiue of thee alwaies remaining the very same that thou wert from the beginning Thou madest euery creature for thy glorie thou dooest preserue and gouerne them with such wisedome that beeing so manie so great and so diuers as they are there is none which doth withdrawe himselfe from being vnder thy subiection and yet thou dooest neither digge nor labour but alwaies remainest in most blessed quiet Thou hast created me according to thine owne Image and likenes and dost preserue mee in that being which I am Thou hast redeemed mee of moste pure charitie by the death of thy blessed Sonne and in most painefull and troublesome manner that thou mightest shew vnto me the riches of thy grace the bountie of thy mercie and the exceedingnes of thy loue towards me Thou hast made me to come in a noble sort to the acknowledging of thy most holie name thou hast brought mee to that most holie Religion and thou hast raised me to so high a dignitie Thou hast directed mee alwaies in thine owne presence and hast carried a single regard towards me and thou hast made mee to finde fauour in the eies of thy seruaunts that they might take care of my saluation Thou hast deliuered mee also from many daungers and tribulations both of bodie and soule from infirmities from sicknesses from beggerie from fallings headlong from sundry perrils from wicked men from drowning and from infinite other mischiefs which might haue hapned to mee as well as to others if thy loue mercie had not deliuered me from them Thou hast also most often deliuered mee from sinne from falling into the gulfe of sinners from being deuoured by them and from eternall damnation Thou hast moreouer giuen mee a firme confidence to beleeue that thou hast chosen mee to eternall happines wherein thou will manifest thine owne selfe vnto mee Oh I shall then plainely know and see thee my Lorde and God I shall loue thee perfectlie and most purelie I shall finde most blessed peace in enioying thee onely and I shall alwaies most sincerely praise and glorifie thee with all thy Saints O mercifull God confirme this and performe this quickely in mee O Lord my God for all the benefites that thou haste wrought and shalt worke in mee and in euerie one of thy creatures bee all honour glorie thankes duetifull seruice hartie affection chaste feare and sincere loue to thy diuine Maiestie world without ende Amen O mercifull God make me thankfull and pardon mee I beseech thee most gratiouslie for all those abhominable ingratitudes intollerable negligences innumerable sinnes which I haue committed against thee And if thou hast communicated thou maiest adde to this and say for thine owne sake and by the vertue of thy blessed Sacrament which I haue receiued roote out of my hart all mallice graunt me an humble confession a hartie sorrow a
AN EPISTLE IN THE PERSON OF CHRIST TO THE FAITHFVLL soule written first by that learned LANSPERGIVS and after translated into English by one of no small fame whose good example of sufferance liuing hath and wilbe a memoriall vnto his countrie and posteritie for euer Imprinted at Anâ—erpe â— 5 9 â— Cum Priuilegio TO THE FAITHFVLL soule-louing Readers Doe heere present to thy charitable regarde most curteous and Christian reader A spirituall Loue-letter writen to the faithâ—â—ll soule in the person of Christ himselfe â—â—ich letter beeing first penned in Latine by 〈◊〉 learned Lanspergius who for his verâ—es iustly deserued to bee called Iustus was â—â—â—erwards translated into our vulger tongue â—â—some one as it seemeth of no vulger sorte â—â—ose stile sheweth him to be of so good minde 〈◊〉 iudgment as his labours might rightlie â—â—e challenged better grace fortune then â—â—e published as once they baue bin without â—â—face but not without blemish of a multiâ—â—e of the Printers escapes that which is â—â—der theÌ„ either of the other to be in such sort â—â—ressed as very few and almost none of the â—â—le presse came to their designed vewe â—y â—â—nes whereof I can rightly resemble this more blessed then fortunate Epistle to Abraâ—ham going from the Caldeans to Ioseph leaâ—uing his cloake flinging away from his maâ—sters wife or to Dauid barefooted and bareâ—headed flying from the face of his Sonne Absaâ—lon And on the other side I can no lesâ—â— fitlie compare the wanton louewrit toies witâ—â— which the amorous of this humorous age aâ—â— so much assotted to the Idolatrous Chaldâ—â—ans to Iosephs vnchaste and wanton mistrâ—â— and to the vnrulie and wicked Absalon 〈◊〉 notwithstanding all their vanities followâ—â— for a soone vading time with all worldlye fâ—â—uours hauing plentie of Patrones to protecâ— Fauorites to receaue and read them and tâ— many by a great many God knowes doo mâ—â— too too much reckoning of them For cerâ—â— if it be truely said that in the sacred scriptuâ—â— and in all other good and Godly writers Gâ—â— talketh and speaketh vnto the readers Thâ—â— is no doubt but the diuell in like manner spâ—â—keth or talketh with such indiscreete waâ—â— timers as doo spend the precious accomptâ—â— time allotted them in this life to winne hâ—◠〈◊〉 in reading prophane aud pernitious babâ—â—ments which doo draw the more is the â—â—tie an infinite companye to the bottomlesse 〈◊〉 of hell Take therefore vppon thee I beâ—â—ch thee friendly Reader for thine owne â—â—e to patronize this poore pamphlet being as â—â—ere but a handfull of good and healthfull â—tructions Read them often and retaine theÌ„â—â—aies in thy remembrance and which shall â—for thy greater auaile Put them duly by al 〈◊〉 meanes thou maiest in perfect execution â—â—hall vice bee loathed and vertue beloued 〈◊〉 selfe benefited the writers and translators â—â—uailes well recompenced God glorified â—our labours most happely imployed A caueat to the Reader HEnce Venus idle ympes hence hence in haste Here is no place for Cupids fancies blinde All wanton eyes and eares which are vnchaste Are here vnlike their bace content to finde For only such as vertue haue imbraste May here learne how to loue to liue to dye And after death to scale the loftie skye Another to the same effect WHo so in quiet calme of conscience cleare Haue vewde with sound aduise worlds wauerâ—â— ioiâ—â— And seene the snares the cares the sorry cheare The hopes the haps the feares the great annoyes Which daylie doo to worldlie mindes befall And fortune glad and sad would daunt withall Let them draw nere this Pamphlet to peruse And they shall see the lawes of perfect loue How sinne to shun and Godlie life to chuse Which done If they the weedes of vice remoue And â—ow the seedes of vertue here in grace They may well hope in heauen to haue a place A DIALOGVE BETWIXT A Chrtstian and Christ hanging on the Crosse. Written into Latine by Marcus Marulus Translated into English CHRISTIAN â—Weet soueraigne God why mortall limmes Vpon thee didst thou take â—nd slyding downe from toppe of skye â—in earth thy dwelling make CHRIST That earthly man whom error foule had fondly led a stray By me might learne how be to heauen might take the readie way CHRISTIAN What forced thee who alway wert from euery sinne so pure Such grieuous paines aud death with all so gladly to endure CHRIST The loue I bare to man that him whom sinne had clogged so Our blood by clearing well might make aboue the stars to goe CHRISTIAN Why be thy armes so spred abroad and sâ—trched out so farre And whats the cause sweet Christ thy feete so close conioyned are CHRIST Cause euerie where from euery coast I diuers nations call And in one faith with stedfast league I do conioyne them all CHRISTIAN But why with bended neâ—ke dost thou so bend thy selâ—e likewise And so on earth Fast fixed cast thy countenance and eyes CHRIST I monish men that they may shun with peuish pride to swell And humbled necks with sacred yoake to daunt and gouerne well CHRISTIAN Why is thy body naked so and wherefore is thy hue So dry and leane and all thy limmes so stiffe and starcke to vew CHRIST I would that ryot of the world should hatefull seeme to thee And that thou wouldst feele hunger thirst and pore estate with me CHRISTIAN But whitish veyle thy slender loines doth compasse round about Doth hidden part admonish ought resolue I pray this doubt CHRIST Learne thou hereby that bodies chaste doo greatly me delight And that I loath that lawles loue disclose foule thinges to sight CHRISTIAN What doo thy blowes bespettinges taunter and cruell scourgings tell With Crowne of thorâ—es and of the Crosse the other torments fel. CHRIST That he must suffer each offence and offer no annoy Which quiet peace aboue the stars desireth to enioy Life is but short the labour light most wished is the pay The benifit is infinite which neuer shall decay But now if great rewards doo not at all with some preuaile Yet let them feare the banishment of euer during Gayle The quenchlesse â—ire the vglie darke which neuer shall abate The gnawing worme for aye for aye the bitter wretched state The griesly groanes the sorrowes sharpe the wofull weal-aday The endles plaints the cursed ill which neuer will away For such paines rest for those whome now lewd lust which lasts small while Enioy and with false flattering snares deceitfully beguile To greedy wretches vaunting wealth to flouthfull sâ—uggards case And cursed Venus chamber worke the wanton crew to please Sweet wine and daintie cates to such as in their panch delight Pompe to the proude and spoiles to such as hardie are in fight The haplesse route inticed thus with these decaitfull traines Mindlesse of sauing health doo fall to vtter wracke and paines And neyther heare my counsayle good nor seeke to follow me And to conclude feare not my doome how sharp so ere it be That
that meanes infected with such an extreame coldnes as it maketh thee to loath and abhorre the worde of God which is the food of thy soule But if thou desire to increase in vertue to strengthen thy mind with the following of that course thou must receaue the word of God greedily disgest it perfectly and still retaine the nourishment of that within thee The reason therfore that thou canst not thirst after my iustice is because thou art already filled with the cold meat of worldly conuersation and vanitie and that is the cause also why these things do delight thee which sauour neither of piety nor deuotion Simplicitie of heart is loathsome vnto thee and the exercise of holy meditations thou accoūtest as time lost Thy minde beeing loaden with the cares of this worlde cannot ascend vp vnto mee For although thou raisest it by force for a while yet it presently falleth downe againe into her earthly cogitations so as thy soule being distracted thy heart inconstant thy minde wauering and thy desires insnared with the loue of worldlie pleasure thou art troubled when thou art awake and not quiet when thou art a sleepe And when thou liest in this misery O vnwise daughter then thou complainest that thou art drie and barren without my consolation If this did happen vnto thee by the meanes of my prouidence as it hath to manie other of my friends and not by thyne owne negligence there were no reason why the wanting of this sensible grace of mine shuld molest thy soule But seeing thy owne slouth and negligence is the cause that thou liest languishing in this barren drienes If thou desire my consolation if thou wish for my comming if thou doe long to bee vnited vnto me thou must forsake all those vanities that doe please thee without me only study to serue me indeuouring continually to perfourme those thinges which agree best with my liking and are most pleasing vnto me and making this thy cheefest care thou must labour with all thy force might to see my will as nere as thou canst in all creatures fulfilled Moreouer in dooing hereof let thy whole studie be to content mee and to relie onelie vppon me So shalt thou finde my presence more often with thee by it thy spirit shall be as it were made drūck with ioy thy conscience shalbe comforted thy heart quieted thou shalt then possesse the perfecte rest of most sweet contemplation Oh if thou hadst once come into that wine Celler out of doubt thou wouldest euen with a certaine thirstinesse more earnestly desire to be there and more often But no man can enter into it sauing such as desire me aboue al things loue me aboue all things esteeme me aboue al things make acount of me as all in all For hee that findeth no other consolation but in me hee that thinketh himself vnworthie to receiue any consolation from me nay he that desireth affliction so much in this world as he taketh himself to be wrōged when I send him any consolation at all and doth as willingly accept it at my hands when I leaue his soule barren without any comfort as when I replenish it with my consolatiō to whom all ioy without me is a torment hauing his minde wholy fixed vpon me his desire only bent to serue me Such mē as these be I say are my special friends at whose dore I doe freely knocke willingly enter these are the men to whome I gladly offer my selfe impart my secrets These men am I wont to visite in sundrie sortes as seemeth fittest in my indgment by stirring thē vp in such sort as is meete agreeable for the deuotion and loue which they beare me Sometime I present my selfe to the eyes of their soules wounded naked and tormented in all my members that they may finde greater comforte in the loue they beare me I shew thē my wounds to the end that they may touch them bath them clense them kisse them embrace them and although their deuotion in this behalfe may seeme to worldly men ridiculous because they knowe not what it meaneth yet is it most acceptable vnto me profitable to them For then I begin to forgette all the paines which I haue suffered and also all the faultes which such a spouse of mine hath committed against me do wholy bend my selfe to comfort her with my spirit and to lighten her with my grace And although I stand not in neede of any thing yet I make account I haue gained much when I finde so great fideliue in my spouse as shee loueth mee better than eyther her selfe or all the world besides But vnthankfulnesse doth offend me 〈◊〉 much as fidelitie doth content me and is of all things most grieuous vnto me because by it they seeke to renue as much as lieth in them the griefes of my Passion and vexations of my mind seeing I perceaue that all is lost which I did of an vnspeake by charitie endure for them Therefore whether outwarde affliction of thy bodie or inwarde affliction of thy minde happen vnto thee seek not for externall comforts which are nothing worth but in all thy distresse flie vnto mee and make no complaint of thy griefe vnto any man but to me onely For what greater help can men yeeld thee than in giuing thee faire words If thou hast a Ghostly Father or Confessor I forbid thee not to disclose it vnto him but I exhorte thee to lay open before him the secrets of thy heart and to direct thy selfe in all respectes according to his counsaile without yeelding any waie to satisfie the furie of thy Passion or labouring for some eternall comfort or boasting before others of those vexations which thou dost suffer Declare to me in secret that which thou wouldest complaine of before men committing thy selfe and all things to my prouidence being quiet without any care or perturbation of thy minde Thou shalt finde beleeue me a happie peace in thy soule and great consolation by this course at my hands although not such peraduenture at all times as thou dost imagine or wish for yet such as may most of all conforme thee to my will and pleasure Oh if thou wert taught and accustomed by thine owne experience in all worldly thinges which trouble thee to haue thine eye only fixed vpon me to flie vnto me for refuge to hope in my mercie with a patient expecting of the same to relie vpon me and withall to conceaue with how fatherly louing a minde I send thee aduersitie for thy benifite there should be no tribulation so great that thou wouldest not with al gladnes and willingnes accept yea and prefer it before all ioy or consolation whatsoeuer For albeit thou shouldest receaue no other commoditie by it yet this were sufficient to comfort and reioyce thy minde that it is a fulfilling of my will If my will bee done it doth alwaies please the faithfull soule more than the receiuing
no other matter and deale with no other creature but with me only Examine not other mens actions trouble not thy selfe with other mens affaires if thou seest that which is good imbrace it and let it edifie thee if thou seest that which is euill leaue it but giue no iudgment of it Beware of obseruing marking examining or iudging of such mens speeches actions and manners as cannot by their holie and good example edifie thee Nay bee so farre from dooing this as desire neuer to heare or vnderstand them but rather seeke by all meanes not to know them at all And if thou shalt happen by any chance to heare them roote them out of thy heart and endeuour to forget them as soone as thou canst especiallye if thou standest in danger by that means to offend in the breach of charitie or to conceiue a woâ—se opinion of those parties How we ought to iudge no man THinke ill of no man although hee seemeth to thee to bee wicked yet beleeue that he hath bin suffered to fall by some secret and hidden prouidence of mine for the attayning of greater humilitie in himselfe procuring of greater profit to his soule And thou oughtest neyther to iudge nor yet despise him but lament rather thy owne ingratitude towards me because my grace only doth vphold thee as it were violentlye against thy will thinke that without it thou shouldest fall into greater and more heynous sinnes than any other therefore say vnto thy selfe if this man had receaued so much grace as I haue done he wold haue serued God a great deale more deuoutly beene more thankful vnto him than I haue beene Beleeue also that as soone as I looke vpon him with the eyes of my mercie he will presently repent and amend or els that he is alreadie reformed and made more holie than those that despise him VVherefore ascribe thy ill conceait of him to thine own fault rash iudgment and reprehend thy selfe sharpely because thou haste thought amis of thy neighbour and done him wrong Rancor hatred bitternes enuie doe many times hide themselues vnder the colour of zeale which doe make men thinke not only euery defect and light fault of theyr neighbour to be grieuous but also to iudge their vertues to be vices theyr sights beeing dimmed with the soggie mist of mallice and enuie Take speciall heede therefore that thou neyther reprehende nor accuse any man nor yet either speak or heare of any mans faults wheÌ„ thou art angry Beware also that thou dost not at that time seeke to gall him gainesay him or grieue him with any worde or shew of thine neyther yet by chiding to procure humilitie and shamefastnes in him or to declare that thou hast taken him in a fault worthie reprehension meet to be spoken of cheefely abstaine from dooing of this as long as displeasure bitternes or any troubled and vnquiet passion dooth remaine in thy heart against him and as long as thou dost desire to make others note him for his faults and offences because thou haste neither zeale of charity nor a sincere intention in thee at that time For if thou haddest thou wouldest rather be sorrowfull lament with him for his sins and seeke as much as thou couldest to excuse and couer before others thy Brothers or Sisters offence if they had made a great fault thou wouldest then rebuke them in secret not without greefe in thy owne soule and wouldest pray earnestly vnto mee for them with a hart that did euen suffer with them for their offences and were most louingly humbly affected towards them O my daughter be dilligent to know what thou wantest and what is fit for my spouse as for other mens faults be deaffe to heare them dumb to vtter them and blind to see them Tell mee my daughter how great regard would a bashfull Virgin haue of her behauiour if she stood in a Kings presence and saw his eies continually fixed vppon her After the same sorte thinke how that I am in all places present with thee and that thou standest alwaies in my sight Consider hovve great modestie there ought euer to be in thee hovv great innocencie of life and to bee short howe great reuerence thou oughtest to carrie towardes mee which doe alwaies behold and looke vvith my pearcing eyes into the depth of al thy acts thoughts passions words motions intentions and euen the verie secrets of thy heart Presume not therefore to doe any thing in my sight vvhich thou darest not offer to doe in the sight of one of my seruants that vvere a very deuout man and so generally accounted and of all men greatly esteemed for thou oughtest euer to feare the dreadfull presence of my almighty power and infinite Maiestie to haue it at all times both laid before thy eyes and imprinted in thy hart that by it thou mayest bee stirred vp to loue and reuerence me and bee carefull in all thinges to please mee since thou art continually in my sight Thou shouldest not haue the peace of thy soule which thou dost in all places desire to depende vppon mens mouths that is to be quiet when no man doth gainesay thee but to rest vpon me and a good conscience Moreouer thou oughtest to mortefie that appetite in thy selfe which doth prouoke thee with an earnest desire and delight to be beloued and commended of men Suffer men to bee men still and apply thy selfe onely to loue mee that thou mayest bee worthy to stande highly in my fauour Liue vprightly with thy neighbour and loue him for my sake neither care thou whether hee loue thee againe or not but leaue it to me and flie the familiaritie both of men and women but especiallie of those that be not of thine owne sexe If thou haddest as great a care or at the least no lesse respect to please me then thou haste not to displease men thou shouldest obtaine by it greater consolation in thy soule then if all the world did seeke for thy fauour How wee ought to fight against vice BEE stout and circumspect to vanquish and purge thy soule of anie imperfection although it be neuer so little for the least sinne that offendeth mee ought not to seeme small in thy eyes if thou doost perfectlye loue me Call to minde the looue that thou diddest carrie towardes mee heeretofore which made thee to contemne and forsake for the looue of me thy Parents thy Brethren thy Sisters thy riches thy honour whatsoeuer els that seemeth delightfull in this present world and to conclude euen thy selfe that is thy flourishing youth and pleasantest yeares hovve commeth it then novv to passe that thou art vanquished with a most light temptation and a vile motion of concupiscence Thou knowest best thy selfe how vveake and negligent thou art for the most part and hovve hardly thou art drawne to ouercome vice to bevvare of those snares vvhich may indanger thy soule to flye the occasions and
towards her whom I make 〈◊〉 taste most sweet in their harts and excite those which are hard harted toward me to performe good works vnto her that is acts of veneration deuotion confidence and inuocation and by this meane I make them vessels fitter and worthier to receiue my grace and greater illumination from me vntill they attaine to a more reformed for the most part a most holy course of life Recommende thy selfe daylie therefore vnto her protection that by her help thou maist receâ—ue greater grace and fauour at my hands For I committed vnto her custodie the whole treasure of my grace and mercie to be distributed and bestowed when I recommended vnto her all my sonnes in the person of Iohn as her sonnes but specially sinners for whome I did at that present suffer This she knoweth verie well and therefore is so carefull and dilligent to discharge the office shee receiued from mee as shee suffereth none of those as farre as lieth in her power which were committed vnto her and principallie such as call vppon her to perish but preferreth them vnto mee both with her earnest praiers and by all the other meanes shee is able that they may be reconciled vnto me and â—erciued again into my fauor dost thou think then my daughter that I could haue chosen any more fitte and more meete for this busines Could I haue founde any that had beene so apt and able euery way to haue discharged this office Dost thou thinke that such as be sorrowfull desolate and ouerwhelmed with their sinnes will desire any other mediatour for them vnto mee which may sue more faithfully in their behalfe and bee more graciouslie enclined to receiue them and more ready to bring them vnto me then this woman this most humble most pittifull most meeke and most louing virgin abounding with all sweetnes mercie beeing most mighty of her selfe to relieue sinners and most acceptable vnto mee because shee is my mother yea euen his mother whose wrath is to bee pacified and appeased towards them Alasse howe farre doo they erre how great a burthen of wilfull obstinacie and perdition doo they heape vppon their owne backes which doo mutter and murmure against this holie Virgin which hath the custodie and bestowing of my graces and will not acknowledge her for an aduocate vnto me as I am to my father Dost thou thinke that they can by any meanes throw themselues more headlong into the bottomlesse pitte of hell then by making her their enemie for whose sake I haue so often spared the world and so often forborne to powre my wrath vppon men that when there is none to be a mediator for them or to withholde my hande which is readie bent to punish them I may without any let or impediment strike them as often and as much as I will But what greater paine or punishment can I lay vppon these men then not to chasten them temporally here as children but to deliuer them ouer as my enemies into a reprobate sence that they being blinde may not see into what danger they runne vntill they finde them selues drowned in perpetuall darkenes and ouerwhelmed with eternall destruction I doo vse these exhortations vnto thee as vnto my spouse of meere loue and good will that being instructed by my spirit thou maist not decline either in this or in any other matter whatsoeuer be it neuer so small from the decrees and resolution of doctrine which my holie Catholique Church hath determined and resolued vpon nor yet suffer thy selfe to be deceiued by that wicked and malignant spirit of theirs which pretende in show to bee followers of the Gospell and are in truth nothing lesse Of sensible deuotion IF thou findest not sensible deuotion be not therefore grieued nor deiected in thy soule but doo with a stoute and constant minde although thou feelest it drie and barren whatsoeuer thou knowest to be for my honour and as much as thou art able to performe in that behalfe There are manye which shedding teares doe seeme to haue some spirituall deuotion and sweeet taste in their soule and yet their life is neuer a whitte the holier nor themselues at that time free from mortall sinne but it proceedeth from a certaine tendernesse of their hart as is often seene in women and also in men that be by nature passionate and full of compassion Haue no confidence therefore in that deuotion which doth not better amende thy life Thou shalt see some weepe often and be sorrowfull for the death of a valiant Captaine whose worthie and famous actes they haue onely read though hee were a Gentile or a Pagan They will weepe also sometime if they reade a heauâ—e parting or a pittifull death of two constant louers What wonder is it then if they weepe at my most holie and deuoute seruice by seeing manie patheticall things done in the worshipping of me or by taking compassioÌ„ of those things which I did suffer for them or by reioycing at that honour which is done vnto me and yet these teares proceed from a naturall passion of their hart without any vertuous intentioÌ„ or profitable frute to their soule as long as they doo not my will and fulfill my commandement If therefore thou findest my hart hardened and barren without such deuotion endeuor thou to haue another kinde of deuotion which is a true perfect and readie will with a determined resolution to doo all those thinges which may honour and please mee Moreouer for the want of the other that is sensible deuotion seeke out the true cause and reason lest perhaps thou hast lost that sweete taste in thy soule by some dissolute motion by lightnes by inordinate loue or vnmeasurable ioy or lest thou hast been too much busied with earthly cogitations or els lest thou hast polluted thy soule with the spottes of pride or hast sought to please thine owne fancie or for some such other vice and offence In which case thou oughtest to be rather grieued for the cause of this barrennesse of thy soule that is thou oughtest to bee more sorrie for the fault which thou hast committed then for the deuotion which thou hast lost Endeuour to cleaue vnto me with a good and pure will seuered from earthly affections and with a naked and simple vnderstanding farre from conceauing of needles or vnprofitable matters and omitte to doo no good thing that either thou wert accustomed to vse before or that may tende to my honour but remaine patient with renouncing of thine owne appetite and expect my pleasure with resigning of thy selfe whollie vnto the same And although somewhat at sometime doo sodainely breake out of thy sensuall disposition and outward man or remaine boyling in thy minde which is not conuenient for thy profession or els if there arise any perturbations in thee if thou sufferest any distresse if thou bee oppressed with thâ— temptations of heauinesse in thy soule resisting or murmuring take speciall care that at the least thy inwarde
things And it should be the greatest ioy that thou couldest haue when my will is performed in thee For thou art then fully setled in thine inward man in all peace tranquillity although thou findest in thine owne outward man distresse and desolation which notwithstanding thou dost patiently take without any perturbation because thy will is in all things agreeable to mine Be quiet in this manner my Daughter prouiding so as all furie and all kind of repining bee altogether extinguished in thee and that thine irascible powre or faculty bee euen so fully mortefied in thee as it bee vnmoueable and not to bee stirred by any accident Let thy concupiscible power also bee so established in vertue as it may be wholly lifted vp vnto mee And let thy reasonable power taking part of their ioyes accord with them so as thy conscience inioying peace and quietnesse within it selfe thy whole soule may be in perfect tranquillitie Of the loue which we should beare towards our neighbour LEt thy hart towards thy neighbor my Daughter bee full of compassion and a chaste kinde of loue I call that a chaste loue which defileth not the hart with carnal cōcupiscence nor dooth busie it with too much familiarity nor too often keeping of companie nor doth staine it with anie inordinate affection nor doth disquiet it with thoughts that procure distraction in thy soule nor doth trouble it with importunitie of vaine desires nor dooth occupie thy imagination with multitude of fancies or impressions of diuers thinges but without choyse of persons or regard of sexe doth embrace all sorts of men women for my sake with abundance of charitie and for it onely without any other respect at all Therefore being full of a deuout kinde of good will pure charitie reioyce with euery one in all the benefites and commodities which they receiue whether it bee touching their soule or bodie euen flowing with a kinde of compassion which can neuer cease running Lament with euery one in their necessities and tribulations powring out the streames of thy curtesie affabillitie mercie and pittie to all men And see that thou beest inflamed with a ready desire and willing minde to comfort them to serue them to succour them and to helpe them to beare the burthen of their troubles esteeming their corporall or spirituall afflictions thine owne carrying the vnspeakeable affection of a most tender Mother towards all men whatsoeuer Endeuour therefore to excuse euery man and to doo them good by thy praiers benefits and all the pleasures that lieth in thy power And vpon such as thou canst bestow no other benefitte seeke to mittigate their sorrow with thy curteous behauiour thy sweete speeche or any other meanes that thou art able Take speciall heede that thou neither iudgest nor despisest any man because it both harmeth thy soule and besides displeaseth mee wonderfully And therefore exclude by all the meanes thou maiest suspicions and ill conceits of other men from thee Excuse also all those which fal offend When thou seest one to sin say within thy selfe that he was permitted to fall for his greater amendment that he had a good intention and was deceiued either by ignorance or error that his infirmitie beeing too strongly assaulted with tentation was enforced to yeeld Say and speake it vnfainedly from thy hart that thou haddest fallen much more heinously then he did if this tentation had assaulted thee Thou oughtest not with one and the selfe same but with a diuers eye to looke vpon thine own and thy neighbours acts For thou shouldest iudge of thine owne with a seuere eye agrauating thine imperfections and not esteeming or seeking to lessen thy vertues And on the contrary part thou shouldest make reckoning of thy neighbors imperfections as very small and of this vertues as very great Wherefore take care alwaies neyther to speake nor heare ill of others Neuer reprooue thy neighbour in anger though he deserue to bee blamed For what dooth it profit thee if thou curest him and woundest thy selfe Or what doth the medicine auaile if by it thou goest about to heale one wound and in the meane time makest tenne others Expecte thou a time wherein thou mayest haue fit opportunitie to reprooue him and then reprooue him with the spirite of lenitie sweetnes rather by entreating him and exhorting him then by handling him sharpely or roughly making thy hartie praiers vnto mee with sorrowfull groanes that this reproouing of thine may be effectuall and work his saluation Take heede that thou beest not the cause of breeding dissention discord or hatred amongst men but let all thy speech in all places tend to peace beeing mindfull that I said Blessed are the peace makers for they shall bee called the children of God If any man offend thee if any man persecute thee with malice requite his wrongs with benefits his hard sower countenance with a sweete and meeke behauiour his sharpe and reprochfull words with milde gentle answers and by this meane thou shalt more easily bring him to the knowledge of his owne fault Let all the labours miseries pouertie contempt and sorrowes which thou seest men endure put thee in minde of those labours afflictions contempts paines and manie other sharpe and grieuous miseries which I suffered for thy sake that thou mayest by this meane behold me finde mee perceaue me perfectly loue mee daylie suffer with me and continually be transformed into me by euerye thing which thou seest in euerie man Of the puritie of the hart ENdeuour to haue such puritie in thy hart as beeing withdrawne from all earthly cogitations thou maiest not addict thy selfe to any delight nay that thou mayest seeke no delight or take delight in any thing or content thy selfe with the desire of any delight whatsoeuer cut off also not onely vnlawfull thoughts but all such as be idle and vnprofitable suffering none of them wittingly to enter into thee Let thy firme resolution bee to thinke nothing but either of mee or for my sake Receaue not into thy hart as neere as thou canst the similitude and formes of earthly things but thrust out all such impressions and fancies as soone as euer they beginne to appeare Cast all thy cares and troubles vpon me be not disquieted with anye thing whatsoeuer shall happen Keepe euer a watchful guard ouer thy hart that no inordinate affection to man woman or any other creature no sensuall desire no vicious passion no concupiscence no ill inclination or wicked intention may rest in thee Neuer giue thy consent that any separation although it be neuer so little remaine betweene me and thee and see that thou doost in nothing eyther seeke or respect thy selfe but mee only purely simply and wholy Lift vp thy hart in euery place vnto me and keepe it still raysed from all earthly cogitations that whatsoeuer thou haste to speake to deale in or to thinke of thou do first deale with me in it by praier and by the internall
spouse keepe thy hart chaste pure free and quite alienated from any other loue but mine onely from beeing possessed by any of my creatures that it may be left whole for me to dwell in which am thy ceator As often as thou findest any sensuall or naturall loue in thy mind to man woman or any other creature whatsoeuer so often remember with sorrowfull groanes to lift vp thy soule vnto me earnestly desiering my grace and my fauour onely which is a most safe refuge a most happie hauen for thee and that not for a time but endles and eternall Whatsoeuer therefore doth busie thy sences with any cogitations towards anie of my creatures is neither pure nor without danger in thy soule Whensoeuer all thy naturall appetite receaueth any recreation comfort or delight if thou seekest to attaine to a perfect puritie thou must of necessitie renounce that pleasure whether it bee in wordes or anye other earthlie thing Thou must passe ouer all things with a free minde in no sort subiect or in bondage vnto them nor adhering to any but me onely Take this also with thee for a certaine rule that nothing maketh a man so free from the loue of himselfe or any other creature and so far from beeing intangled with anie earthlie cogitation as to despise himselfe and all creatures and to account of me in his hart as his onelie precious Iewell esteeming all other thinges as they are indeede as filthie dung Make a dilligent search in all thy actions studies and desires what moueth thee vnto them whether thou speakest or holdest thy peace whether thou doost somewhat or beest at rest looke narrowly into the innermost corners of thy soule that is into the verie marrow of thy cogitations and intentions and thou shalt often finde that the originall roote seed whereof this groweth and from whence this doth spring which thou thinkest diuine is meerely humayne impure and a lewde seeking to please thine owne appetite Take heede therefore that no vicious thought enter into thee nor any inordinate luste remaine in thee Oh if thou haddest thy hart clearely deliuered from the loue of euerie creature Oh if beeing wholly conuerted vnto me thou diddest desire mee onlie I woulde with as great a desire run to meete thee and enter of mine own accord with as great affection into thy hart as if I coulde not liue without thee or that without beeing with thee I could not enioy perfect happines contentation This course I know wil seeme grieuous vnto thee at the beginning and it cannot be without some troble thus straightly to note and obserue in all thinges what thou seekest what thoughts possesse thy hart and whensoeuer thou findest any cogitation that is not of mee or for my sake presently to root it out of thy minde This I say will procure thee great labour and affliction of thy spirit For thou shalt finde both thy selfe and thine owne appetite lie lurking in many thinges wherein thou must of necessitie forsake both and presently mortefie any desire that is vnlawfull and inordinate in thee For if thou seekest to ouercome thine owne nature it followeth of necessitie that thou must doo it by violence and forcible meanes And therefore thou shalt finde as many crosses as thou hast wicked or impure inclinations which must be mortefied in thee But by this meane my Daughter thou shalt first come to knowe thy selfe for by seeing thine owne disabillitie and weakenes in that thou canst not ouercome thy selfe thou shalt be humbled And whereas before thou thoughtest thy selfe to bee somewhat thou shalt then plainlye finde that thou art nothing And if thou persistest in this course with continuall and incessant labour that which at the first was painefull thou shalt quickly finde to be very easie For this dilligent and daylie looking into thy selfe and examining of all thy thoughtes doth worke many thinges in thee very profitable for thy saluation It will shew thee thine infirmitie and imperfections it will breede in thee sorrow for those sinnes which thou findest in thy selfe and an earnest desire to be deliuered of them It will also make thee very carefull to beware of manye offences to auoid many dangers into which otherwise thou wouldest haue fallen To conclude the labour distresse which thou sustainest and the toyle which thou takest to be clearely rid of these imperfectious and the teares which thou sheddest because thou canst not ouercome thy selfe cleane be without those thinges which thou wouldest altogether forsake shal bee a baptisme vnto thee for the purging of thy soule and for the expiation of thine offences Faint not therefore in thy courage for thou shalt ouercome all thinges by setling thy whole trust in my mercie Haue confidence in me thou shalt finde that I wil make these crosses light for thee help thee my selfe to beare part of the burthen How diuine inspiratitions ought to bee obserued and the grace of God not neglected HAue care my Daughter to abounde alwaies with vertuous customes and to spend thy time in good exercises that thou mayest vse the same as a meane to lift vp thy hart vnto mee when thou feelest no other great or sensible motions of my grace within thee But thou shouldest neuer addict thy selfe so much to thy exercises as to prefer thine own conceits before my inspirations For whensouer thou haste learned to know my will whether it bee by the manifestation of the will of thy superior or by my prouidence by which of doubtfull euents I doo sometime fet downe a certaine iudgement follow that straight way and forsake thine owne appetite Whensoeuer also thou findest a sencible and plaine motion of me within thee presentlie leaue thy selfe and obey mee by following of mine inspirations For I holde not my selfe satisfied though thou doest serue me seeke me and bend thy selfe to please mee but I will haue thee to serue me in such sort as my will is to be serued that is I will haue thee cleane to forsake thine own will yea although it bee in a thing which is vertuous and commendable to followe my will in an other thing which is not halfe so good but seemeth to be vile and of no value For the same thing in respect of my will that is because it is my plesure my ordinance my appointment to haue it so is not only not vile of no valu but very good yea and much better also then the other Thou must therfore often omit and alter thine exercises in this sort not of negligence not of slouth not of any inconstancie of thy hart but of a pure and meere renouncing of thy selfe that thou mayest not in any place or in any thing stand vpon thy selfe but relie wholie vpon mee with a firme and full confidence in me Oh if thou knewest what great danger and what great losse of spiritual profit is incurred by not receiuing of mine inspirations when I send thē how
sicklie if they can not enioye their desire or if they finde and perceaue that they are not loued againe For they languish with meere loue that maketh them that they can neither take any ioy nor receaue any cōfort nor finde any rest except they may obtaine that which they loue O my Daughter thou oughtest to loue mee in this sorte that thou mightest finde in me onlie ioy and consolation and without me in all places nothinge but sorrow and affliction If thou diddest rightly loue me as thou shouldest doe thou couldest not be in rest vntill thou diddest possesse me For there would a continuall thirste hunger desire burne within thy soule not permitting thee to enioye anie quiet at all O that thou diddest languish with such a kinde of loue towards mee or that hating all other thinges thou diddest desire mee onelie O that thou diddest present thy hart vnto me quite weaned and clearely deliuered from all other loue whatsoeuer that I may still draw it after me and both pearce it thorough and wounde it to the bottome with my loue Oh howe happie shuldest thou be if being made quite besides thy selfe and drunke with extreamitie of loue towardes mee thou diddest despise all thinges els thou diddest loath all my creatures and diddest runne only after mee crying vnto me I am wounded with thy charitie Thou oughtest my Daughter to be enflamed with so feruent an affection towardes mee as whosoeuer did come neere vnto thee might perceaue no other thing els but only the heate of thine affection towardes me breathing out of thee and whosoeuer did talke with thee might depart edefied from thee and warmed with the flames of that affection towards me which hee found kindled in thy soule If therefore thou desirest to loue me thou must loue mee with thy whole hart I will not allow that thou shouldest loue me and ioyntlie with mee anie thing els besides me that is that thou shouldest not loue any thing for anye other respect but for my sake onelie I looke to bee loued purely and that thou canst neuer doo but when thou louest mee for my owne selfe that I onely no other respect whatsoeuer be the cause why thou louest me I will also be beloued with an infinite loue and with an vnmeasurable desire for thou shouldest neuer finde in thy soule anie end or measure in louing me but although thou diddest loue mee neuer so much thou shouldest alwaies desire to loue mee more For my loue is not restrayned within any limits but it is infinite and without any bounds It neuer thinketh it selfe satisfied it can neuer be filled or contented with any quantitie though it bee neuer so exceeding great it will euerie day grow and increase to be more For charitie doth alwaies encrease and what is charitie but a good will As therefore a good will cannot bee restrained within any limite and as it is without all end so is charitie likewise I knowe that thou haste a will to loue mee with all thy heart and that thou desirest to loue me as much 〈◊〉 thy selfe alone as all my holy seruants do ioyning all their loue together This desire is good if it procede not from an appetite of desiring in respect that thou wouldest be more excellent then they and singuler aboue them all as though thou onely couldest loue mee as much as all they when all their loue were put together It is a good desire I say if it springeth from pure perfect charitie only that thou doest for mine owne sake without any other respect desire me loue me and wish still to encrease in the loue of me and seeke to loue me as much alone as it is possible for all other beeing ioyned together Haue care therefore that this desire of thine proceed not of any appetite to bee preferred before others but onelye because charitie can neuer be satisfied or filled that the greatnes thereof maketh thee thinke that how much soeuer thou louest mee is much inferiour in thine eyes to that affection which thou dost desire to carrie towards me and in no sorte either answerable or agreeable to thy desire My loue is no idle loue but it worketh great thinges where it is indeede And where there is no desire but an vnaptnesse and vnwillingnesse to doo good workes there is no loue without all doubte And yet notwithstanding this if thou wantest abilitie to do good workes bee not therefore discouraged my Daughter or deiected in thy minde for thy good will pleaseth mee as much as if the worke were done and is as acceptable in my sight I will not require an account of thee for that I haue not bestowed vpon thee For it is not the multitude of workes but the greatnesse of loue which delighteth mee Many good workes if they bee presented vnto mee without charitie doo pacifie me no whitte at all For what is chaffe to me without wheat to whomesoeuer thou doost offer wheat which is loue offer him also chaffe which is workes For although I regarde not workes without loue yet I will haue good regarde of thy loue without workes so as thou be hindred by disabilitie necessitie obedience or any other lawfull impediment in such sorte as thou art not able to do good works For then as I haue saide I accept of thy good will But where power wāteth not if loue remaine it doth extende it selfe and exercise it selfe towardes me and for my sake towardes her neighbour For I haue placed him as a companion with thee in my steed that whatsoeuer thou wouldest bestow vppon mee and cannot thou mayest bestow vppon him And that thou mayest doo it the more willingly I haue promised that I will accept as well at thy handes and rewarde as largely any thing that thou doost towards thy neighbour as if thou haddest done it to my felfe For if thou haste charitie it worketh so in thee as thou louest him for my sake thou beholdest me in him thou seruest me in him thou dooest mee benefits in him thou dost beare with mee in him thou dost suffer me in him and if he offend thee thou dost forgiue me in him And for this cause I gaue him vnto thee in my steed that thou maiest bestow these good turnes vpon him as time and place serueth and as thou haste oportunitie offered by mee to doo the same For thou must not forget that which I repeated before how charitie is not to bee measured or esteemed by the multitude of workes but by the greatnesse and sincerity of thy affection that is by the inward deuotiō of thy mind ioyned with a pure chaste and internall disposition inclination intention of thy will which the more readie prompt feruent and desirous it is to obey me honour me and please me and the more that shee renounceth her owne selfe in seeking to please mee purelie without any other respect and to preferre mee before all other creatures the more shee is drawne to loue mee
and the brighter shee doth openly shine in all good workes O if the children of men did know how much it pleaseth mee to dwell in such a soule howe gladlie I doo offer my selfe vnto her which desireth mee onely how bountifull I do powre my selfe into such a heart as dooth seeke me only with a pure intention beeing withdrawne and free both from the loue of her selfe of any other creature beside desiring me feruently respecting mee whollie staying for mee patiently and refusing to be comforted with any other thing but with me onely Nay such a hart as I speake of will not desire to bee comforted by mee because shee thinketh her selfe vnworthie to receaue any consolation from me but desireth onely to bee satisfied with hauing my good will pleasure fulfilled in her For she only desireth to doo to suffer and to bee in no other sorte then agreeth with my pleasure then although such a hart neyther desireth comfort nor any thing els which is without mee yet I doo rewarde and enrich her with all blessings and benefits For there can bee nothing wanting in anie creature neither can there bee any thing forsaken for the loue of me that is so good but that there shall bee found in mee things in steede of them a hundred times better purer sweeter pleasanter and more delightfull than they were For whether it be beautie sweetnesse pleasantnesse delight loue truth consolation the continuall enioying of such thinges as men do like riches glorie power and innumerable other thinges of the same sort which either may bring delights to them or procure desire to them all these thinges are after an infinite manner more excellent and more perfect in me than in any creature whatsoeuer O my Daughter the smallest consolation which thou feelest by the presence of my goodnes in thy soule doth surmount all the delights of the worlde and the pleasure that can bee taken in any creature whatsoeuer Yea all other delightes beeing compared with it doth seeme bitter and vnpleasaunt Wherefore if things were measured by a true and iust account it could not bee but that men woulde loue mee better then themselues or anie other creature But nowe it is a lamentable thing to bee spoken men doo leaue mee which am theyr greatest good they despise my goodnesse nay which is more they forsake their owne true and onelye happinesse and fall to loue themselues to delight in the world from whence all disquietnes of minde and all other mischiefes doo proceede Alas why are miserable men so farre deceaued If thou delight in loue why loue they not me whose loue is chast pure holy and simple which am an obiect alwaies offered to their eyes of infinite amiablenes beeing essentially good in my selfe being a pure good vnmixed beeing the chiefest and soueraigne good where the rewarde of loue also is vnspeakable delight and most blessed eternity wheras the loue of the worlde on the contrarie parte dooth breede nothing in thy soule but vnquietnesse bitternesse distruction repentance heuines Leaue thou therfore cōtemne al worldly things and desire me only being vnited vnto me with all thy soule with al thy hart and with all thy will For as long as thou dost addict thy selfe to the loue of creatures thou shalt finde that which is in creatures that is thou shalt be defiled and disquieted with corrupt and vncleane delights and yet besides that be neuer satisfied or contented And thou shalt also be polluted with vnpure imaginations and be distracted with sundry cogitations that be lewd and wicked But I doe collect that hart which seeketh to bee ioyned with me and I vnite it fast vnto mee procuring in it by my meanes all peace quietnes and all tranquillity of conscience Thou oughtest continually to intreat mee and without ceasing to pray vnto me that thou mayest after this sorte forsake the world renounce the loue of all my creatures and be wholie conuerted vnto mee and inwardlie dedicated in thy soule to my seruice For no man can bestowe this grace on thee neyther canst thou obtaine it by any other meane but by mee onely Wherefore thou must alwaies with great regard obserue the internall inspirations of my grace thou must follow my counsaile obey my exhortations and commit thy selfe altogether to my prouidence My inspirations doo neuer disagree from the holie Scripture nor from the obedience which thou must carrie to thy superiors Therefore if thou submitest thy selfe vnto them and reliest in no respect vppon thine owne selfe thou art sure to walke in all simplicitie puritie of hart Loue is an incomprable treasure therefore I should be the store-house of the same and it should neuer bee laid vp but in me only O my daughter where thy treasure is there is thy hart also If then thou wilt knowe what thou louest marke what thou dost oftnest thinke vppon what thou dost with greatest delight willingnes harken vnto what thou dost most feruently desire what thou doost inwardly in thine owne appetite most seeke and bend thy selfe vnto for that is without all doubt thy treasure and therein thou findest sweetest rest most quiet and greatest contentation And both of them is thy treasure both the thing which thou louest and the loue wherewith thou louest the same But see into how great miserie how great vnthankfulnes how great infelicitie men doo fall by this meanes for they do purchase to themselues hell fire with the expence of incomparable treasure which is loue For if men contemning me fal to loue corrupt vncleane and fraile thinges such as will quickly perish they doo with the same loue which they bestow vppon them procure vnto themselues eternall torment Let all my friends therefore bewaile and lament this strange and vnnaturall kinde of dealing that I am cleane thrust out of the hart of man for whome I offered vp my selfe in sacrifice and whose saluation I did buy with my precious blood that an other which is mine enemy dooth possesse it only to this end that he may draw them with him into eternall destruction into endles misery and into vnquenchable fire Of the praise of God BE alwaies inflamed my Daughter with a desire to praise mee to loue me to honour mee to please me from the bottom of thy hart altogether and by all the meanes that thou art able and in such most perfect sort as I require at thy handes Carrie alwaies in thy heart so great a reuerence so great a feare so great a care so great a loue and affection towardes me and for me as thou mayest neuer doo any thing to displease or offende me And although it ought to bee thy greatest care thy chiefest feare thy speciallest labour not to doo anye thing thy selfe or to giue any occasion by thine owne negligence that anie thing should be done to offend mee Yet neuerthelesse thou oughtest also to take as much care as lieth in thee for others that I bee not by
thy self and others and that my will may bee fullfiled in all my creatures But in the meane time not withstanding while thy outward man is thus occupied abroad let thy inward man remain quietly with me for thou must in no wise giue thy selfe so much to externall businesses as that thy mind shuld be distracted rnnne wandring after sundry cogitations and that thou shouldest draw by this meane into thy soule many fond imaginations and vaine fancies But rather whilst thy outward man is busied be thou recollected in thy spirit and gathered close together in thy soule that it beeing vnited vnto me thou mayest euer eternallie remaine with me And when thou haste learned this lesson when thou hast accustomed thy selfe to this course no externall businesse shall hinder thee no externall act shal hurt or withholde thee especially if it bee a good and modest one from the mētall exercise of the loue of mee But thou shalt speake vnto me or rather be in thy soule peaceablye vnited vnto mee as well at that time as at any other so long as thou dost n◠as I haue saide intangle thy minde with thinking of vaine and transitorie thinges nor remaynest drowned in the cogitations of those externall businesses which thou practisest in this worlde For as long as thou hast a will to keep thy hart free from the loue of al creatures there is no creature can winne or withdrawe thee from me although in thy outward man thou be troubled with neuer so many businesses nor occupied with neuer so manie actions if thou imprintest not the formes the representations the loue or delight of these thinges internally in thy minde Wherefore neuer complaine that externall good workes are an impediment vnto thee in thy louing of mee or in the exercise of thy loue towards me For these thinges doo not hinder thee as thou dost imagine conceiue in thy minde but thy inordinate affection thy want of discretion thy infirmitie and thy euill inclination are those thinges which doo hinder thee because thou haste not as yet fully mortefied thē al for these do make thee not onlie outwardly but also inwardly busied and occupied with thinking of my creatures Moreouer thy minde being more and more distracted deuided and made more wandring by the multitude of these conceits is farre from being able to cleaue vnto me nay it can not continue constant or quiet within it selfe But be notwithstanding no whi◠discouraged if in respecte of brotherly charitie or of shewing thine obedience thou beest enforced sometime to be occupied disquieted in thyrie inward man for my sake For I cannot quickly amend wherein soeuer thou baste saulted for my sake and repaire it againe with such aduantage and gaine vnto thee that thou shalt be afterwards so much the nerer and with greater delight vnited vnto mee as thou diddest thinke thy selfe before farther estranged from me But if thou finde thy minde so much distracted and alienated from mee as thou canst neither recollect it againe not yet returne and lift it vp vnto me thinke not that it wandred thus in respect of that charite which thou didest shewe meerely for my sake but that thine owne wicked inclination hath poluted thee and that there was somewhat hidden within thee which mooued thee to this whereof I was neither the Author nor occasion neither yet was it any way procured by my meane Thou wert not belike circumspect and watchfull enough therefore thou diddest suffer some humane infirmitie But remaine not long estranged or alienated from me for I am alwaies readie to receiue thee againe into my fauour Let thy mind therefore be euer occupied in holy desires that no moment may passe thee wherein thou dost not wound mee seeke to pearce my hart with the fierie darts of thy inflamed desires Bee assured my Daughter that thou canst desire nothing at my handes in vaine For if thou dost desire mee thou shalt finde mee but if I doo withdrawe and hide my selfe from thee for a time I doo it for thy sake and thy benefit For I cannot choose but graunt my presence to those that call vpon mee and desire mee I doo stirre vp these desires in thee I inspire thy hart with these motions and therefore bee sure that I will also harken to thy petitions and heare thy praiers For although it shoulde so fall out by the meane of my prouidence as thou shouldest remaine vnheard of mee to the houre of thy death yet it is vnpossible that I should not at all heare a deuout praier but I will euen at that instant render thee an hundred fold for thy long forbearing Thou shalt then perceiue that I will giue thee for one petition a thousand Thou shalt then finde that thou art heard at my hands when thou canst neuer againe loose the benefite thereof But in all thy praiers let this be thy chiefest petition to desire at my hands that thou maiest possesse mee For what is more holy what is more for my glory than to desire mee aboue all thinges and before all things Pray therefore alwaies for a naked and only a pure a most chaste a most perfect a most earnest a most watchfull and a most faithfull charitie towards mee whereby both thy selfe and all other reasonable creatures may cleaue vnto me with a resolute minde and with such a firme intention as no accident whatsoeuer shall be euer able to withdraw you from me Of the transformation of a man IF thou wilt obtaine mee wholly O soule thou must of necessitie altogether forsake thy selfe and altogether cast off thy selfe thou must submitte and resigne ouer thy selfe to extreame pouertie and the want of all temporall commodities and consolations for obtaining of mee who am the chiefest and greatest good Comfort thy selfe therefore and bee not dismaid though thou be depriued of all humaine consolation and thogh thou want all humaine friendship fauour and succour whatsoeuer Consider how a stout Souldier not regarding his friendes his Countrie his wife his children his quiet rest his commoditie at home doth forsake them all and beeing a stranger in a forraine land doth there daily offer his life to dangerous labours to painefull iourneyes to continuall watching and to sundrie miseries and perrils that hee may obtaine riches and winne honor In this sorte must thou forsaking all things be spoiled and made poore depriued of all comfort and of all my creatures whatsoeuer that nothing may remaine in thee wherein thou maiest finde any quiete or that thou maiest possesse but me onely Moreouer thou must exclude and bannish from thy selfe the formes impressions and memorie of all thinges and thou must cleanse and purge thy minde of them all and carrie about with thee the image of mee onely imprinted in thy hart wheresoeuer thou becommest and how so euer thou art either alone by thy selfe or in companie of others Thou must also whether thou eatest or drinkest sleepest or wakest speakest or be silent alwaies looke into
mee as a pure glasse and most perfect patterne for thee to imitate that thou maiest direct thy course of life transforme thy selfe according to the vertues and manner of my life If thou eatest dippe euery morsel in my woundes If thou drinkest take the warme blood out of my woundes which will breath charitie into thee If thou speakest looke vpon mee which heareth thy wordes aud beware that thou speakest nothing that is vncomely or may displease mee If thou holdest thy peace harken vnto me which do speake to thee and search out with all dilligence and care what is my perfect will and good pleasure If thou sleepest leane and repose thy selfe vppon my hart applying thy mouth to the gaping wound of my sacred hart and sucke my grace thereby into thy spirite and breath againe into mee by sending a sweete smelling sacrifice out of it the marrow and precious treasure of thy hart To bee short wheresoeuer thou bee gouerne and direct thy selfe according to that most notable most worthy and most perfect patterne which thou beholdest in the course of my life Looke into and desire earnestlie with all zeale and affection to imitate my most modest and most lowlie humilitie my most curteous affabilitie my most sweete meekenes my most stout patience my most pure chastitie my most abouâ—dant pietie my most faithfull prouidence my most mercifull compassion and my most seruent burning exceeding and incomprehensible charitie Imprint the liuely Image of these things in thy soule fill thy minde wholly with it by the meanes thereof bannish altogether from thy minde all the formes and imaginations of all other thinges whatsoeuer I will not haue thee to bee without the impression or the representation of some thing in thy hart neither yet will I haue thee seeke before thy time to flie higher than this Wherefore rest thou quietly in the meane space in beholding the Image of my humanitie and Passion vntill I doo raise thee vp to a higher dignitie where thou shalt not feele these motions but bee wholly and clearely deliuered from any impression or imagination and bee free from all exercise and action and remaine in all peace quietnes hauing cleane forsaken thy selfe and thine owne appetite In the meane time therefore meditate how I am alwaies present with thee and how I doo looke and pearce into the close corners of thy soule and into the deepest secretes of thy hart and doo not onely meditate vpon it but learne also to haue a sensible feeling of my presence whereby I doo alwaies beholde thee alwaies marke thee alwaies look into thee and alwaies both fully know thee and perfectly vnderstande thy greatest secretes Learne to conceiue howe I am without all limitation not possible to be circumscribed within any bounds how I am an vnchangeable an eternall an vnspeakeable and an incomprehensible light howe I am best worthie to bee beloued howe I onely deserue to be desired and how I am whollie pure and sinsere not stained with the least euill or smallest imperfection Likewise how I am whollie good in whom there is nothing but it is to be beloued and able to delight all that seeke mee howe I am whollie most faithfull whollie most mercifull and alwaies ready most aboundantlie to communicate my selfe with the children of men To conclude learne to know how I am a most constant faithfull louer a most sweete comforter a most mightie Protector and a most rich and bountifull rewarder of all those that beare me good will of all those that loue me and of all those that hope in me and how I am able to bring more delight vnto their soule then all other things that can bee desired For I neuer procure lothsoâ—nes in them but I satisfie all their desireâ— and by satisfiyng them I daily more more encrease their desires in them Let this perfect Image of me wholly possesse thy minde and imprint it so deepely therein that thou maiest not consent in thy will to the meditation of any other fancies but presently banish them from thee as soone as they begin to enter into thee Take heed that thou doo not receiue them within thy soule but being free from them remaine vnited to me onely in all internall quietnesse and in all internall peace and tranquillitie waiting for me continually most desirously and without ceasing that thou maiest repose thy selfe in all things vppon mee that thou maiest follow mee and that thou maiest submit thy selfe vnto any thing whatsoeuer that I will haue thee eyther to doo or suffer yea vnto whatsoeuer I wil haue done in thee or with thee Thou oughtest so clearely to renounce thy selfe that is all loue of thy selfe and all proper inclination to follow thine own will as that nothing may be able to mooue thy reasonable and intellectuall soule beeing now as it were quite alienated and seperated from thy body and that it may seeme all one vnto her whether her externall and sensible man bee praised or discommended be afflicted or comforted and that she may looke vpon him as it were a farre off beeing cleane deuided from him and wholy vnited and ioyned vnto me To obtaine this seperation of thy selfe from the following of thine own appetite and the loue of any creature thou must of necessitie as I warned thee before haue great watch ouer thy selfe and straightly obserue by what meane thou mayest soonest find out and discerne what lieth hidden in thy secret thoughts what mooueth thee what draweth thee what entiseth thee what possesseth thee what raigneth in thee to conclude what thou louest or inclinest thy selfe vnto whether it bee thy selfe or any other creature or me And thou must thrust presently out of thy minde whatsoeuer thou findest there if it be not my selfe or any thing whereof I am not the cause for thou art then become subiect to the thing which possesseth thee when it hath gotten a full interest and propriety in thee And I for mine owne part will neuer consent to be beloued with a companion but I look for my whole loue I desire to remaine alone peaceablie in thee Therfore except thou seekest me only thou shalt neuer perfectly find me if thou wilt enioy me banish al cretures from thee suffer no diuision no impediment no seperation to ramaine between thee me Let all creatnres be banished from thee but onely such as are for thy meere necessarie vse let them haue no interest or place in thee let them not possesse thy hart that thou mayest keepe thy selfe free and pure vnto mee from them all and maiest wholy submit thy selfe vnto me and be readie to be disposed in all such sorts as it shall be my pleasure Whatsoeuer shal happen it is enough for thee that thou knowest it findest that it hath happened Trouble thy selfe no farther with thinking of it neither suffer it to stay within thee or to leaue anye memorie or impression thereof in thy soule But rely vppon me commit
all thy cares vnto me passe and flie ouer the multitude the variety and the mutabilitie of these cogitations and neuer fix or settle thy hart but in me only Seeke therefore mee onelie and no more but mee in all thinges which am one in all and all in all and waite patiently with long suffering till thou findest me yea bee content to stay wait for mee againe and againe and neuer bee wearie of waiting till thou findest mee reposing thy selfe vpon my goodnes and vpon my most wise prouidence full of all loue towards thee with a strong faith and an assured trust therein When I stay my comming expect mee patiently for I will come at the last without doubt Bee free and altogether weaned in this sort O soule from all thine owne desire be seperated wholie from all loue and delights in creatures be alienated from all fancies imaginations and cleaue wholy vnto mee in simplicitie and nakednesse of hart Offer thy selfe to be possessed by me and forsake cleane thine owne will that thou mayest reioyce with me in all eternitie where there are neyther thinges past nor things to come but all things present Aspire alwaies and earnestly desire to obtaine this euen nowe and forsake both thy selfe and all other thinges that is thy body and sensualitie and haue thine eye so fixed vppon eternitie in this present world as if thou wert quite seperated from it and clearely deliuered out of it beholding all the thinges in this world a far off as those thinges which thou hast wholy forsaken and from which thou hast clearely weaned thy selfe Thinke that thou art alone with me and that I am with thee and as if there were no other creature present with thee Whatsoeuer thou feelest besides me make no account of it because it is in truth nothing worth being without mee and no creature shall hurt thee as long as thou receiue not within thy hart the fancies and imaginations of any thing nor yet feele any cares or affections within thy soule The Conclusion I Deliuer these exhortations vnto thee as to my Daughter spouse O soule and as a rule to instruct thee howe thou shouldest put off the olde man and walke hereafter in newnes of spirit and how thou shouldest daily bende and endeuour thy selfe with all thy force to grow to more perfection Therfore as often as by reading ouer these thinges thou findest that thou haste not obserued all in suche sort as I haue commaunded thee or that thou haste faulted in some little part thereof so often still renewe thy good intention by stirting vp a newe â—eruor of zeale in thee And although I giue thee these to read yet I desire notwithstanding that the eares of my my hart should alwaies be open to my inspirations whereby thou maiest not onely outwardly reade them but inwardlie heare these â—essons from me And the reason why I would haue these inspirations laide before thine eies is because thou art for the moste pâ—rte delighted with vaine letters and messages from thy friends which dâ—o procure in thy heart nothing but distraction an vnsauery kinde of disquiet a perilous kinde of darkenesse Therfore when thou hast contemned these vanities forsaken them quite I haue giuen thee these wholsome instructions that thou mightest haue some good thing for me to read to occupie thy minde withall And that thou mightest by the consideration of theÌ„ for the loue of me despise al other things which seeke to pollute thy hart And the more that I who am thy spouse gaue thee these lessons O soule ought to be beloued the more acceptable ought this instructioÌ„ to be vnto thee which proceeded from me that am not only worthie to bee beloued but most worthie of all thinges to be beloued deserue aboue all thinges most to be desired yea and ought before all things most to please delight thee I wold haue thee also the more faithfully to obserue these precepts seeing all these things which I haue deliuered vnto thee are not to delight a carnall worldly hart but a spirituall and such a one as is deuout towardes mee seeing they doo not please the eares with picked phrases and trifling words but they feede the louing soule with truth and holsome counsaile It remaineth onely nowe to warne thee that thou be watchfull diligent For I stand at the doore of thy hart knocke Open thy hart therefore vnto mee O my sister O my spouse giue mee thy hart and desire me onely seeing I do so much desire thee but assure thy selfe of this one thing thou canst neuer receiue mee as long as thou louest any thing besides me Thou canst neuer haue mee as long as thou hast any thing of thy selfe without mee thou canst neuer enioy me as long as thou possessest thy selfe Goe therefore out of thy selfe and forsake thy selfe that I onely may possesse thee that thou onely maiest possesse me This is a short time which is present but that which followeth is without all limiâ—â—ion of time and eternall without ende Be watchfull therfore my Daughter I do once againe exhort thee receiue me for thy husband O soule O daughter O spouse and shewe thy selfe in all puritie without all hypocrisie or dissimulation a spouse worthie of me Loue me which am thy Lord and redeemer thinke of mee take heede to thy selfe haue consideration of thine owne estate Cleaue vnto me and perseuer with me to the ende Liue happily henceforth in mee and so I bid thee hartely farewell THE INSTRVCTIONS that follow are very fitte and profitabie for all men they are deuided into two rules and may either bee called rules of direction for mans life or else the fraternitie of the Disciples of Christ that is to say of such as desire to imitate the life of Christ and seeke to liue after the rule of the Gospell and doo studie with all their endeuour to attaine to the perfection of charitie IESVS CHRIST which was made man for your sakes did preach vnto the world in times past and did deliuer them one rule of life by my Gospell for the saluation of them all hee that beleeueth it can neuer erre and he that obserueth it can neuer perish For it onely is sufficient alone for the saluation of mans soule beeing well obserued and it instructeth a man fullie in all vertue perfection Wherfore if men did liue after that rule there were no neede of the rules of Monkes there were no neede of any fratermities or associations and companies of men that liue vnder one rule and order there were no neede of any Cannons whatsoeuer seeing that they which did liue purely and sincerely after the rules of my Gospell needed no other thing to instruct them in all perfection But after men forsooke the rule of my Gospell and euerie man did only thinke vppon his owne proper commoditie according to the nature of men it came then to passe not without my counsaile
care for other mens causes orbusiyng my selfe with other mens matters that by this meane I may more wholly please thee and more perfectly safely and quickly come vnto thee And if it shall please thy most excellent Maiestie to worke this in me thy will be done and helpe mee I beseech thee that I may bee a profitable member in all Offices touching thy seruice and neglect nothing that may expresse my duetie towards thee Make mee like vnto thee both in life and manners Graunt me modestie humilitie obedience patience and whatsoeuer else is necessarie for my vocation O most gracious and louing Lorde quicken mee and reuiue mee with thy grace seperate me wholy from all euil and conuert mee altogether vnto thy selfe and graunt that I may hate that which thou hatest loue that which thou louest Make mee to encrease continually and aboundantlie in all vertues Strengthen me and confirme me in thy Catholicke faith truely vnderstood Encrease faith in me settle me and fortefie me in an assured hope graunt me alwaies to conceiue rightly of thee and to relie wholie vpon thee giue me a firme confidence in thee that I may worship thee deuoutly honor thee chastly and loue thee perfectly with a simple hart a pure soule a quiete minde and a safe conscience Graunt that thou only maiest content me that thou only maiest delight me and that thou onely maiest possesse me and that I may desire thee onelie loue thee onelie and studie howe to please thee onelie Make mee that I may neuer bee seperated from thee that I may labour earnestlie to come vnto thee find peace in thee alone quicklie come vnto thee Let all inordinate loue bee cleane mortefied in mee and remooue all other impediments from mee that may hinder me to come vnto thee which art onelie to be desired and onelie to bee beloued I doo confesse thee O Lorde my God three persons the Father the Sonne and the holie Ghost and I do adore and worship thee one true God 〈…〉 thy selfe 〈…〉 wholy and 〈…〉 glorious Maiestie as 〈…〉 bound lying prostrate 〈…〉 yeeld themselues in euerie thing vnto thee readâ—â— with all 〈◊〉 will perfectlie with all obedience and â—ruelie with all sinceritie Forgiue mee O most mercifull God 〈◊〉 I haue not carried that affection towards thee which I ought and 〈…〉 grace that I may worship thee 〈…〉 in truth and in such 〈◊〉 as I am bound ¶ CHRISTO LAVDES ET SANTAE MATRI EIVS HONOR Amen FINIS ¶ A HYMNE OF THE LIFE and Passion of our Sauiour Christ made after the manner of an Alphabet euerie verse beginning with euerie Letter as they follow one another in order in the Christ crosse rowe ALmightie Lord whose loue to vs was greater then we can expresse Which sufferedst death our soules to saue and ledst thy life in all distresse Graunt that thy loue wherewith for vs thou meekelie didst these torments beare May keepe vs from those dreadfull paines which for our sinnes we iustly feare BEnd down sweet Christ those gratious eies which we from thee doo still expect Thou with thy blood hast vs redeemde thy seruants sute doo not reiect Extend to vs thy mercie here that on this earth in danger liue Remit those faults which we haue made and all our sinnes doo thou forgiue COme downe to vs which for our sakes vouchsafte to leaue thy glorious seate And taking here on thee our flesh didst suffer oft both cold and heate With hunger thirst and bitter scornes with taunts reproch and all disdaine The which of loue to worke our good thou wert content for to sustaine DEliuer vs from pride O Lord which humblie washt thy seruants feet And scornde it not to make them know how humblenes for them was meete And when as thou away had washt the foulenes of their inward skinne Thou gauest them thy bodie straight to comfort then their soules within EXcite our harts to honour thee by thinking of those dreadfull feares Which in the mount perplext thy minde where thou didst pray with flouds of teares Then vnto thee an Angell came ere that thou hadst thy praier done When as thy blood like drops of sweat in streames from thee along did runne FAlse Iudas there did thee betray then sought thy foes to take thee straight And seeking thee to them thou wentst which for thy life did lie in waight But they like men cleane voide of grace where meekenes could no mercie finde First puld and hald thy sacred flesh and after fast thy hands did binde GOod Iesus how art thou opprest thy seruants flie and leaue thee quite Thy cruell foes on thee doo runne like Wolues on Lambes with all despite With whips they scourgde thy tender skinne they spit vpon thy glorious face Thy cheekes they boxe thy eies they blinde and with reproch they thee disgrace HOw meeke wert thou then after this thine actions it did still bewray Before the Iudge they thee accuse and thou no word at all didst say And when thou spakest they blasphemde thy holie speech they did deride They puld they halde and thee condemde none of thy words they could abide IN white thou wert for mockery clad at thee to iest each waie they sought And in that robe of greater scorne thou after wert to Pilate brought As Iudge he sate the people there with open throte did often crie Loose Barabas the murtherer and on the Crosse let Iesus die KEepe vs from care of mens reportes by seeing thee thus farre abusde In that they chose a wicked wretch when thou by them wert cleane refusde And kill in vs all carnall thoughtes by thinking of thy grieuous paine When as thy flesh with whips was torne and streames of blood ran out amaine LOrd Lord what paines didst thou endure one might thee now all bloodie see And swolne with printes of those same stripes which these vile men had laid on thee And not content thy head they crownde with pricking thornes to make thee finde In euerie part most grieuous paine and to afflict thy patient minde MEeke as a lambe these wrongs thou bare and mildely all their taunts endurde Not once in speech reproouing them which had to thee such harmes procurde Thou wert not mooude when as thy foes did thee salute inscornefull wise Nor when they spat vpon thy face and with contempt did thee despise NO pittie did they take on thee in suffering of this cruell paine But more and more thee still reuilde with scornefull spight and all disdaine Thy life sweet Lord to haue thee loose that was their sute and only crie Naught els could slake their blody thirst but needes they must haue thee to die OBedient straight to die thou wert and with despight thee more to scorne Vpon thy backe thy Crosse they laid which was with whips so fouly torne And when thou wert condemde to make this sacrifice for all our sinne Thee with two theeues for spight they ioynde which all their life had graceles bin PAst halfe the
but desirous to accept thee for my spowse and will daily enrich thee with greater and better blessings than any that this world can yeeld thee if thou wilt follow my counsaile But for that thou hast contemned me wheÌ„ I came to visite thee and hast not harkened to my inspirations thou art become by this euill custome of thine so much distracted in thy soule and so far beside thy selfe as thou art neither able to conceiue what thou hast lost nor yet the misery wherein thou art And the lesse that thou dost bewaile and lament thine owne misery the more doth thy case deserue to be pittied and lamented VVhat shall I say O my daughter thou shouldest be an example to others and thy life an instruction to those that goe astray the sweete sauour of thy good conuersation ought to bee a holsome medicine for the curing of such as are weakened with infection of sinne and thy words as a consuming fire to inflame the harts of those that heare them But now thou art thy selfe so corrupted with the desire of chidish vanities so busied with a multitude of vnprofitable matters and so subiect to many hurtfull passions as thou art distracted in thy soule and hast it so much polluted with filthinesse as it is possessed with wandring thoughts and vaine imaginations Selfe loue doth as yet raigne in thee and till thou mortefie that thou canst neuer enter into my bed or be partaker of my delights So as thou which oughtest to teach others standest now in neede of being taught thy selfe I write not this to the end that I meane to reiect thee but because I would let thee know how far thou hast erred am desirous that thou shouldest vnderstand thy own losse and danger I do not only allure thee but I do also prick thee forward to returne from thence home againe vnto mee VVheresoeuer thou art whatsoeuer thou dost or whether so euer thou goest my eye is neuer off on thee looking and searching into all thy acts all thy motions and all the secrete intentions of thy hart And if at any time I spie in any of these the least vnfaithfulnes to mee who am most faithfull I am iustly offended and angry for I did suffer not onely with all patience but euen with all willingnes many despites reproches griefs and torments for thy sake O my most deare daughter to passe ouer in silence all the paines and torments which I did endure tell mee I pray thee what man would haue suffered so many and so great disgraces for his friend as I did for thee And yet I indured them when thou wert mine enemy when thou dadst done no good at all when thou didst neither loue nor know mee yea before thou wert borne did I loue thee and suffer these grieuous and innumerable torments for thee VVhy then wilt thou turne away thy self from me why dost thou seeke quietnes without mee thou art sickly and yet wilt wander abroad If I forsake thee who will receiue thee who can cure thee Alas my daughter how far art thou deceiued whether soeuer thou turnest thine eyes or vppon whatsoeuer thou dost fixe thy minde yet shalt thou finde no peace no ioy nor any rest but in me onely Thy senses deceiue thee they which seeme to loue thee doo abuse thee and thou also dost deceiue thy selfe when thou refusest a soueraigne medecine that would helpe thee and receiuest ranck poyson which will kill thee Alas my daughter alas my spouse I know how often beautifull and goodly things in shew but vaine things in deed which when they professe most loue faith vnto thee are most ready to beguile thee doo allure thy senses and drawe thy affection and how often also they deceiue thee with their snares leade thee from mee with their guiles O deare daughter remember that thou art a spouse and let not the loue of any other thing but onely thy husband enter into thy hart Desire nothing but his fauor that thou maiest be beautifull in his eyes and please him and be for euer beloued of him I stande desiring thee and waiting for thee I with that thou wouâ—dest returne vnto mee with all thy hart and forsaking all these vanities apply thy selfe wholy to deuotion and giue thy selfe daily to humility that I might then vouchsafe to talke with thee in more familiar sort and reioyce thy minde with far better and purer delights than those wherein thou hast lyen drowned I require no multitude of workes at thy hands wherewith to trouble thee but a chast faithfull pure hart which may seeke to please me not delight it selfe I desire a sincere loue and a feruent deuotion that is a ready and forward will to honour and obey mee and a sincere pure intention in performing of all those things that I commaund I with that thy hart should be cleare and free from any other loue whatsoeuer and if thou wouldest presente it to mee in this â—orte I wouâ—de indue thee with greater consolations and far more excellent blessings than either thou darest presume to desire or art able to conceiue I am a husband that is bashful and therefore will neuer come vnto thee when I see thee busied with other matters altogether vaine and vnprofitable VVhen I come I must finde thee alone for I stand knocking at thy dore being very weak and quaking for cold euen in the same forme that I carried when I was vnlosed froÌ„ the Piller where being bound I was whipped and wounded for thy sake and this I doo that I may make an impression of my selfe in thy minde wounded as I was that thou imbracing me with the armes of thy loue I may vnite thee vnto mee and inflame thee with my woundes that doo yet boyle with the feruent heate of that charity which I carry towards thee Oh if thou wouldest acknowledge me for thy husband loue me as thou ought to doo wouldest thou not both quickly drawe me into thy hart and also before I came with a most desirous will attend and long for my comming and wouldest thou nor then cloath the naked and giue fire to warme him that is a colde that thou mightest bee made worthy to receiue againe the chast imbrasings of my loue and to inioye the sweet taste of my spirite How much would it please me that thou haddest a certaine firme trust in me and were as willing to bee with me as I am desirous to bee with thee seeing all my delight consisteth in being with the Children of men So should the fortitude of thy minde be dayly augmented and the true sweetnes of thy soule continually increased But this trust in me can neuer be without a distrust in thy selfe both these graces are onely obtained by pouerty of spirit which is a most precious Iewell But I know well inough what doth with-hold thee from attaining to this vertue thy stomacke is ouerlaide with the loue of this worlde and by