not by following but resisting wicked afâ—ections 9 There is no peace then in the heart of a carnall man nor in a man that is addicted to outward things but to the upright man and him that is fervent in the spirit there is great quietnesse CHAP. 7. Of Flying vaine Hope and Pride IT is a vaine thing to trust either in man or any other creature for there is no helpe in them 2 Be not ashamed to be in subjection to others for the love of Iesus Christ and to be esteemed poore in this life count it thy great riches 3 Depend not upon thyselfe but put thy confidence in the Lord doe what lies in thee and God will blesse thine endeavour 4 Trust not to thine owne knowledge nor in the policy of any mortall man but rather in the grace and favour of God who exalteth the humble and humbleth those who exalt themselves 5 Glory not in thy wealth though thou have much nor yet in thy friends though they be mighty but in God who giveth all these and would gladly give thee himselfe before all these 6 Be not proud neither of the beauty of thy face or bignesse of thy body for a litle sicknesse doth deforme the one and consume the other 7 Be not too well conceited of thy wit and abilities of nature least thou displease God who is the sole-giver of all the goods of nature 1 Esteeme not thy selfe better then others least God who best knows what is in man account thee worse then others 9 Be not proud of well doing for God judgeth not as man doth for that often offendeth him that pleaseth them 10 If thou hast any goodnesse in thee think that another hath more so shalt thou preserve within thee that rich treasure of humility 11 To debase thy selfe under all men can never hurt thee but to preferre thy selfe before any man may doe thee some harme 12 The humble man is in a continuall calme but the haughty mind fumeth commonly with indignation CHAP. VIII Of avoiding too much familiaritie OPen not thine heart to every man but communicate thine affaires with the wise and godly 2 Acquaint thy selfe with the grave and aged and delight not much in young and strange company 3 Flatter not the wealthy to make him proud of his riches neither doe thou willingly appeare before great personages 4 Keep company with the humble the sincere and devout and conferre with them of those things that may be for thy edifying 5 Be not in speciall familiar with any woman but in generall commend all good women to God 6 Carefully avoid too much acquaintance with men that thou maist be the more familiar with God and his holy Angels 7 Although thou oughtest to have charity towards all men yet hold familiarity but with a few 8 Many men unknowne unto us may be famous for their good parts whose bodily presence doth seeme to be but contemptible 9 Some men we know not are cried up for their worth who being well acquainted with deserve litle to be regarded 10 We think sometimes to please others by being acquainted with them whom yet we more distast with our lewd behaviour then delight with our company CHAP. IX Of Obedience and Subjection THough it be very hard to live in obedience under a Governour and not to be at our owne disposing yet it is farre better to obey then rule 2 Many live under obedience rather out of necessity then willingly such easily vexe and punish themselves and are ready to murmure and repine upon a small occasion 3 Neither can they attaine to any freedome of mind unlesse they cheerfully submit from the heart and for God's sake 4 Turn hither or thithér goe whither thou wilt thou shalt never find so much case as in humble subjection under a Governour 5 The very imagination and change of places hath deceived many a man when he was under he thought there was no life to a Ruler now he commands he holds it better to obey 6 'T is true every man is willing to follow his owne fancie and is apt to make much of those that are of his mind 7 But if God be amongst us we will discard our owne opinion rather then disturb the common peace 8 It may so fall out that thou art in the wrong for who is so wise that he can fully know all things 9 Therefore trust not too much to thine owne opinion but be willing to give an eare to the judgment of others 10 But suppose thou art in the right yet if for God's and quietnesse sake thou shalt forbeare thine opinion thou shalt gaine more by thy humility then thou shalt loose in thy knowledge 11 I have oftentimes heard that it is more safe and secure to heare and take counsell then to give it 12 It may so fall out that a mans owne judgment and opinion may be right enough but not to hearken and yeeld to others when good reason requâ—res must needs be a signe of great stubbornnesse and pride CHAP. X. Of avoiding superfluity of Words TAke heed of publique meetings as much as is possible for to talke of worldly affaires doth us great harme mean we never so well 2 For we are quickly defiled and even led captive by vanity and for my part I have wished many times that I had been either silent or absent 3 But what might be the reason we are so apt to conference seeing we so seldome breake it off without some hurt of conscience 4 The reason hereof I conceive to be this that by mutuall communication we much comfort one another and refresh our wearied soules oppressed with many cares 5 Of what we love best or desire most we are apt to think and speak freely or else of those things that doe most trouble and molest us 6 But alas this is often to small purpose or profit for this outward comfort is a great hindrance to the inward and our humane discourse to our heavenly consolation 7 That thou passe not thy time idlely spend it in watching and prayer but if it be fit for thee to speak speak those things that may edifie 7 An evill custome and carelessenesse of profitting in good workes is a great meanes to make us very fruitfull in ill words 8 To compare spirituall things with spirituall things doth greatly further our progresse in the spirit especially where men of like minds and spirit are joyned together in the Lord. CHAP. XI Of obtaining peace and desire of profiting VVOuld we not busie our selves in other mens imployments which we have nothing to doe withall we might enjoy at home much peace within our selves 2 How can he continue long in any quietnesse that thrusteth himselfe into other mens affaires who seeketh occasion to be busie abroad and seldome takes occasion to recollect himselfe at home 3 Blessed are the simple and pure in heart for they shall inherit abundance of peace 4 Why are some of the Saints come to such perfection given
nor any new thing neither shall it be the last if thou live long 4 Thou art cheerefull enough as long as no adversity occurreth Thou canst give good counsaile also canst strengthen others with thy words but when any tribulation suddenly knocketh at thy doore thou art destitute of counsell and void of force 5 See therefore thy great frailty which thou often provest in very smal occasions It is notwithstanding permitted for thy good when these and such like occasions befall thee 6 Put it out of thy heart the best thou canst and if it touch thee yet let it not deâ—ect thee nor trouble thee long beare it at least patiently if thou canst not joyfully 7 Although thou be unwilling to heare it and feelest in thy heart some motion of disdaine yet represse thy selfe and suffer no inordinate word to passe out of thy mouth which may be a scandall to the weak 8 The storme which now is raised shall quickly be appeased and inward griefe shall be sweetned by the returne of grace 9 I doe yet live saith our Lord am ready to helpe thee and to give thee greater comfort then before if thou put thy trust in me and callest devoutly upon me 10 Be more patient and prepare thy selfe to greater suffering All is not lost if thou feele thy selfe often asslicted or grievously tempted 11 Thou art a man and not God thou art flesh not an Angell How canst thou looke to continue ever in the same state of vertue when an Angell in heaven hath fallen and the first man in Paradise lost his standing 12 I am he that doe give healthfull comfort to them that mourne and doe raise up unto my divinity those that know their own infirmity 13 Lord blessed be thy sacred word more sweet unto my mouth then the hony and the hony combe 14 What should I doe in these my so great tribulations and anguish unlesse thou didst comfort me with thy holy sweet and heavenly speeches 15 What matter is it how much and what I suffer so as I may at length attaine to the haven of happinesse 10 Grant me a good end grant me a happy passage out of this world be mindfull of me my God and direct me the streight and ready way to thy everlasting Kingdome Amen CHAP. LVIII Of not searching into high matters and into the secret judgements of God SOnne beware thou dispute not of high matters nor of the secret judgements of God why this man is forsaken and he assumed to so great grace why also this man is so much afflicted and he so greatly advanced 2 These things exceed all humane power neither can any reason or discourse of any man search out the judgement of God 4 When the enâ—my therefore suggesteth these things unto thee or some envious people demand them of thee answere that of the Prophet 5 Thou art just O Lord and thy judgement is right And againe The judgements of our Lord are true and justifyed in themselves 6 My judgements are to be feared not to be discussed for they are such as cannot be comprehended by the understanding of man 7 In like manner I advise thee not to inquire noâ— dispute of the glory of the Saints which of them is holier then the other and which shall be greater in the Kingdome of heaven 8 These things oftentimes breed strife and unprofitable contentions they nourish also pride and vain-glory from whence doe usually spring envy and dissentions 9 Whilest one endeavours to have this another to have that Saint vainly preferred To desire to know and search our such things is to no purpose but to displease the Saints 10 For I am not the God of dissension but of peace which peace consisteth rather in true humility then in exalting themselves 11 Some are carried with zeale of affection to love these or those most but this love is rather humane then divine 12 I have made all the Saints I have given them my grace I have made them partakers of my glory I know the merits of every one I have prevented them in the benedictions of my sweetnesse 13 I foreknew my beloved before the beginning of the world I chose them out of the world they chose not me first 14 I called them by grace I drew them by mercy I led them through sundry temptations I have sent them great inward comforts I have given them perseverance I have crowned their patience 15 I know the first and last I imbrace all with inestimable love I am to be praised in all my Saints I am to be blessed above all things and to be honoured in every one whom I have thus gloriously exalted and predestinated without any precedent merits of their owne 16 He therefore that contemneth one of the least of my Saints honoureth not the greatest for that I made both the lesse and the greater 17 And he that derogateth from any of my Saints derogateth also from me and all the rest in the Kingdome of heaven 18 All are one by the band or charitie they think the same they will the same and are all knit together in one perfect band of love 18 But yet which is much more high they love me more then themselves and more then their owne â—merils For being ravished above themselves and drawne from the affection of themselves they tend wholly unto thâ— love of me in whom also they rest enioyning me with unspeakable glory 19 Nothing can put them back nothing presse them downe for being full of everlasting truth they burne with the fire of unquenchable charitie 20 Let therefore carnall and earthly men that can affect no other but private ioyes forbeare to dispute of the state of Saints They adde and take away according to their owne fancies not as it pleaseth the everlasting Truth 21 There is in many great ignorance specially in those that be slenderly enlightned and these can seldome love any with perfect spirituall love 22 They are alwaies much drawn by a naturall affection and humane friendship to this man or to that and according to the experience they have of themselves in their earthly affections so they frame an imagination of heavenly 23 But there is an incomparable distance between the things which the imperfect frame in their conceipts and those which are illuminated doe see by revelation from above 24 Beware therefore my Sonne that thou treat not curiously of these things which exceed thy knowledge but rather so apply thy endeavours that thou maist at least have the meanest place in the Kingdome of heaven 25 And if any one did know which of the Saints exceeded others in sanctity or is esteemed greater in the Kingdome of heaven what would this knowledge avail him unlesse he should thereby humble himselfe the more in my sight and stirre up his mind to praise my name with greater fervour 26 His labour is much more acceptable unto God that thinketh of the greatnesse of his sinnes and his wanâ— of vertues and
to defer Communionlong for it is wont to breed a great and dangerous dulnesse 16 Alas some cold and dissolute people doe willingly delay their confession and doe therefore deferre the sacred Communion lest they should be bound to greater watch over themselves 17 O how litle charity and weak devotion have they that so easily omit the receaving of these holy mysteries 18 How happy is he and gratefull to God who ordereth so his life and keepeth his conscience in such purity that he may be ready and fit to communicate every day if it were covenient and might be done without notice taken 19 If any one sometimes abstaine of humility or by reason of some lawfull impediment he is to be commended for the revorence which therein it shewed 20 But if it proceedeth of coldnesse he must stirre himselfe up and doe what lyeth in him and God will prosper his desire for the good will hee hath to doe it which God doth chiefly respect 21 And when any lawfull hinderance doth happen he must alwaies have yet a good will and loving desire to communicate and so shall he not loose the fruit of the Sacrament 22 For a devout person may everyday and houre profitably and without let receave Christ spiritually 23 And yet on certain daies and at time appointed he ought to receave Sacramentally with an affectionate reverence the Body of his Redeemer and rather seeke the honour and glory of God then his own comfort 24 For he communicateth mystically and is invisibly fed as often as he devoutly calleth to mind the mystery of the incarnation and the Passion of Christ and is inflamed with his love 25 He that prepareth not himselfe but when a feast draweth neere and when custome compelleth him thereunto shall often be unprepared 26 Blessed is he that offereth himselfe as an Holocaust and burnt offering to our Lord as often as he doth celebrate or communicate 27 Be not too long nor too short in officiating but keep the accustomed manner of those with whom thou livest 28 Thou oughtest not to be tedious and troublesome to others but to observe the common course according to the appointment of thy Superiours 29 And rather frame thy selfe to the profit of others then to thine own devotion or desire CHAP. XI That the Body of Christ and the holy Scriptures are most necessary unto a faithfull soule The voice of the Disciple O Most sweet Lord Iesu how great is the delight of a devout soule that feasteth with thee in thy bntiquet 2 Where there is no other meat offered to be eaten but thy selfe her only beloved and most to be desired above all the desires of her heart 3 And verily it would be a great comfort unto me to powre out teares from the bottome of my heart in thy presence and with devout Magdalen to wash thy feet with the teares of mine eyes 4 But where is this devotion where is so plentifull shedding of holy teares Surely in the sight of thee and thy holy Angels my whole heart should be inflamed and dissolve into teares for joy 5 For I enjoy thee in the sacrament truly present though darkned in a shadow 6 For to behold thee in thine own divine brightnesse mine eyes would not be able to endure it neither could the whole world stand in the cleerenesse of the glory of thy Majesty 7 I doe really enjoy and adore him whom the Angels adore in heaven but I as yet for the time in faith they in his proper forme and without shadow 8 I ought to be contented with the light of true faith and to walke therein untill the day of everlasting brightnesse break forth and the shaddowes of figures passe away 9 But when that shall come which is perfect the use of Sacraments shall cease For the blessed in heavenly glory need not the remedy of Sacraments who rejoyce without end in the presence of God 10 Beholding his glory face to face and being transformed by his brightnesse into the brightnesse of the incomprehensible Deity they tast the word of God made flesh as he was from the beginning and as he remaineth for ever 11 Whilest I remember these wonderfull works even all spirituall comfort whatsoever becometh very tedious unto me for that as long as I behold not my Lord openly in his glory I make no accompt of whatsoever I see or heare in this life 12 Thou art my witnesse O God that nothing can comfort me no creature give me rest but thou my God whom I desire to behold everlastingly 13 But this is not possible whilest I remaine in this mortall life therefore I must frame my selfe to much patience and submit my selfe to thee in all my desires 14 For thy Saints also O Lord who now rejoyce with thee in the Kingdome of heaven whilest they lived expected in faith and great patience the comming of thy glory 15 What they believed I believe what they hoped for I expect whither they are come I trust by thy grace I shall also come 16 In the meane time I will goe forward in faith strengthened by the examples of the Saints 17 I have also devout bookes for my comfort and for the guide of my life and above all these thy most holy Body for a singular remedy and â—efuge 18 For I perceive two things to be chiefly necessary for me in this life without which this miserable life would be insupportable unto me 19 Whilest I am kept in the prison of this body I acknowledge my selfe to stand in need of two things to wit food and light 29 Thou hast therefore given unto me weak creature thy sacred Body for the refection of my soule body and hast set thy word as a light unto my feet 30 Without these two I could not well live For the word of God is the light of the soule and thy Sacrament the bread of life 31 These also may be called the two tables set on the one side and the other in the store-house of the holy Church 32 One is the table of the holy Altar containing the sacred bread that is the precious body of Christ 33 The other is of the divine law containing holy doctrine teaching true faith and certainly leading to the part of the Temple within the veile where are the Holy of Holies 34 Thanks be unto thee Lord 〈◊〉 light of everlasting light for thy able of holy doctrine at which thou â—â—vest us by thy servants the Prophets and Apostles and other Doctors â—5 Thanks be unto thee Creatour and redeeâ—â—er of man who to manifest thy charity to the whole world hast prepared a great supper wherein thou hast offered to be eaten not the mysticall lambe but thine own most sacred Body and Blood 36 Rejoycing all the faithfull with thy holy banquet replenishing them to the full with thy heavenly cuppe 37 In which are all the delights of heaven and the holy Angels doe feast with us but with a more happy sweetnesse 38 O
shall be perfectly united unto God Then he will say unto me if thou wilt be with me I will be with thee 16 And I will answer him Vouchsafe O Lord to remaine with me I will very gladly be with thee This is my whole desire that my heart be united unto thee CHAP. XIV Of the fervent desire of some devout persons to receave the body of Christ. The voice of the Disciple O How great is the store of thy sweetnesse O Lord which thou hast hidden for them that fear thee 2 When I remember some devout persons who come unto thy Sacrament O Lord with great devotion and affection I am oftentimes confounded blush within my selfe that I come so negligently and coldly to thy altar and to the table of the holy Communion 3 That I remaine so dry and without any hearty affection that I am not wholly inflamed in thy presence my God 4 Nor so earnestly drawne and moved as many devout persons have been who out of a vehement desire of receaving and a feeling affection of heart could not containe themselves from weeping 5 But with the desire both of soule and body they earnestly longed after thee O God the lively fountaine being not otherwise able to temper not satisfie their hunger but by receaving thy body with all joy and spirituall greedinesse 6 O most ardent faith of those persons a probable argument of thy sacred presence 7 For these truly know their Lord in the breaking of bread whose heart burneth so within them whilest thou O blessed Iesu walkest with them 8 Such desire and devotion I seldome find in me so vehement love and fervency is oftentimes farre off from mee 9 Be mercifull unto mee good Iesu sweet and benigne Lord and grant me thy poore needy creature to feele sometimes at least in this holy Sacrament a litle hearty desire of thy love 10 That my faith may be more strengthened my hope in thy goodnesse increased and that my charity once pefectly inflamed after the tasting of heavenly Manna may never decay 11 Thy mercy O Lord is able to give me the grace I desire and to visâ—â— me in thy bounteous clemency with the spirit of fervour when it shall please thee 12 For although I burne notwith so great desire as those that are so especially devoted unto thee yet notwithstanding by thy grace I desire to have this great inflamed desire 13 Praying and craving that I may participate with all such thy fervent lovers and be numbred among them in their holy company CHAP. XV. That the grace of devotion is obtained by humility and deniall of our selves The voice of the Beloved THou oughtest to seeke the grace of devotion instantly to aske it earnestly to expect it patiently and confidently to receave it joyfully to keep it humbly to worke with it diligently 2 And to commit the time and manner of this heavenly visitation to God untill it shall be his pleasure to come 3 Thou oughtest chiefly to humble thy selfe when thou feelest inwardly litle or no devotion and yâ—t be not too much dejected nor grieve inordinaâ—ly for it 4 God often giveth in a short moment that which he hath a long time denyed he giveth sometimes in the end that which in the begining of prayes he deferred to grant 5 If grace should bee alwaiâ—s presently given and at hand ever with a wish it could not be well indured by a weak man 6 Therefore devotion is to be expected with good hope and humble patience yet impute it to thy selfe and thy sinnes when it is not given thee or when it is secretly taken from thee 7 It is sometimes a small matter that hindreth and hideth grace from us if it be to be called small and not rather a great matter that hindreth so great a good 8 And if thou remove this be it great or small and perfectly overcome it thou shalt have thy desire 9 For presently as soone as thou givest thy selfe to God with thy whole heart and seekest not this nor that for thine own pleasure or will but setlest thy selfe wholly in him thou shalt find thy selfe united unto him and quiet 10 For nothing will tast so well and please thee so much as the good will and pleasure of almighty God 11 Whosoever therefore with a sincere heart directeth his intention to God and â—mptieth himselfe of all inordinate love 〈◊〉 dislike of any creature shall be most fit to receave grace and worthy of the gift of devotion 12 When a vessell is full already all that you powre in runneth quite beside For our Lord bestoweth his blessings there where he findeth his vessels empty 13 And how much the more perfectly one forsaketh the basest things and dieth to himselfe by contempt of himselfe 14 So much the more speedily grace commeth and entreth in more plentifully and lifteth up the heart that is free to a higher state of grace 15 Then shall he see and abound and wonder and his heart within shall be enlarged because the hand of our Lord is with him and he hath put himselfe wholly into his hand for ever 16 Behold so shall the man be blessed that seeketh Almighty God with his whole heart and busieth not his soule in vaine 17 This man procureth great grace of divine union in receaving the holy Eucharist for that he regardeth not his own devotion and comfort but above all he prizeth the honour and glory of God CHAP. XVI That we ought to manifest our necessity unto Christ and to crave his grace The voice of the Disciple O Most sweet and loving Lord whom I now desire to receive devoutly thou knowest my infirmity and the necessity which I endure with how many sinnes I am oppâ—essed how often I am grieved tempted troubled and defiled 2 I come unto thee for remedy I crave of thee thy heavenly comfort the â—ase of my paine 3 I speak to him that knoweth all things to whom all my secrets are open and who can only perfectly comfort and help me 4 Thou knowest what it is wherof above all I stand in most need and how poore I am in vertues 5 Behold I stand before thee poore and naked calling for grace and graving mercy 6 Refresh this thy hungry needy creature give heat unto my coldnesse with the fire of thy love give light unto my blindesse with the brightnesse of thy presence 7 Turne all earthly things into bitternesse to me all things grievous contrary into patience all base and created things into contempt and oblivion 8 Lift up my heart to thee in heaven and suffer me not to wander upon earth be thou only sweet and delightsome unto me from henceforth for evermore 9 For thou only art my meat and my drinke my love and my ioy my delight and all my good 10 O thâ—t with thy presence thou wouldest wholly inflame burne and change me into thee that I might be made one spirit with thee by the grace of inward union
the melting of fervent love 11 Suffer me not to goe from thee hungry and dry but deale mercifully with me as thou hast oftentimes dealt wonderfully with thy Saiuts 12 What marveâ—le if I should be wholy inflamed by thee and dye in my selfe sith thou art ever burning and never decaying love purifying the heart and inlightning the understanâ—â—ing CHAP. XVII Of burning love and vehement desire to receive Christ. The voice of the Disciple VVIth great devotion and burning love with most hearty affection and fervour I desire to receive thee O Lord 2 As many Saints and devout persons have desired thee when they received thy Sacrament who were most pleasing unto thee in holinesse of life and most fervent in devotion 3 O my God my everlasting love my whole good my happinesse without end I would gladly receive thee with the most vehement desire and most worthy reverence that any of the Saints ever had or could feele 4 And although I be unworthy to have all those feelings of devotion yet I offer unto thee the whole affection of my heart as if I alone had all those most sweet inflamed desires 5 Yea whatsoever also a devout mind can conceive and desire all that with greatest reverence and most inward affection I offer and present unto thee 6 I wish to reserve nothing to my selfe but freely and most willingly to sacrifice my self and all mine unto thee my Lord God my Creatour and my Redeemer 7 I desire to receive thee this day with such affection reverence praise and honour with such gratitude worthinesse and love with such faith hope and puritie 8 As thy most blessed Mother the glorious Virgin Marie received and desired thee when she humbly and devoutly answered the Angell 9 Who declared unto her the mysterie of the Incarnation and said Behold the handmaid of the Lord let it be done unto mee according to thy word 10 And as thy blessed Fore-runner the most excellent amongst the Saints Iohn Baptist cheerfully leaped with joy of the Holy Ghost whilst he was yet shut up in his Mothers wombe 11 And afterwards seeing Iesus walking amongst men humbling himselfe very much said with devout affection The friend of the Bridegroome that standeth and heareth him rejoyced with joy for the voice of the Bridegroome 12 So I also wish to be inflamed with great and holy desire and to offeâ— my selfe up to thee with my while heart 13 Wherefore I offer also and present unto thee joyes fervent desires excesse of mind spirituall illuminations and heavenly visions of all devouâ— hearts 14 With all the vertues and praises exercised by all creatures in heaven and earth for my selfe and all such as are commended to me in praier that by all thou maist be worthily praised and glorified for ever 15 Receive my Lord God the affections of my heart and desires which I have to give thee infinite praise and thankes which according to the measure of thy unspeakable greatnesse are due unto thee 16 These I yeeld thee and desire to yeeld thee every day and moment of time and I doe intreate and invite all the heavenly spirits and all thy devout fervants to give thankes and praises together with me 17 Let all people Tribes and Tongues praise thee and magnifie thy holy and sweet name with great joy and fervent devotion and let all that â—everently and devoutly celebrate thy most high Sacrament and receive it with full faith find grace and mercy at thy hands and pray humbly for me sinfull creature 18 And when they shall have obtained their desired devotion and joyfull union and depart from thy sacred heavenly table well comforted and marveilously refreshed let them vouchsafe to remember my poore and needy foule CHAP. VIII That a man be not a curious searcher of this Sacrament but an humble follower of Christ submitting his sense unto faith TYPE = sub The voice of the Beloved THou oughtest to beware curious and unprofitable searching into this most profound Sacrament if thou wile not be drowned in the depth of doubt 2 He that is a searcher of Majesty shall be oppressed by glory God is able to worke more then man can understand 3 A pious and humble inquirie of truth is tolerable so he be alwaies ready to be taught and doe endeavour to walke in the sound paths of the ancient Fathers doctrine 4 Blessed is that simplicitie that forsaketh the difficult waies of questions and goeth on in the plaine and assured path of Gods Commandements Many have lost devotion whilst they would search after high things 5 Faith and sincere life are exacted thy hands not height of understaning nor the depth of the mysteries of God 6 If thou doest not understand or conceive those things that are under â—hee how shalt thou be able to comprehend those that are above thee 7 Submit thy selfe to God and let thy sense be subject to faith and the â—ight of knowledge shall be given thee in that degree as shall be profitable and necessary for thee 8 Some are grievously tempted about faith and the Sacrament but that is not to be imputed to them but rather to the enemie 9 Doe not regard nor dispute with thy thoughts neither doe thou give answer to the doubts moved by the enemie 10 But believe the words of God believe his Saints and Prophets and the wicked Serpent wil fly from thee 11 It is oftentimes very profitable to the servant of God to suffer such things 12 For he tempteth not Infidelâ— and sinners whom he already secure possesseth but he sundry waies temâ—teth and vexeth the faithfull and dâ—vout 13 Goe forward therefore with sincere undoubted faith and come 〈◊〉 the Sacrament with unfeigned reverence And whatsoever thou art not able to understand commit securely 〈◊〉 Almighty God 14 God deceiveth thee not he deceived that trusteth too much to him selfe God walketh with the simple râ—vealeth himselfe to the humble giveâ— understanding to litle ones openets the sense to pure minds hideth grace from the curious and proud 15 Humane reason is weake and may be deceived but true faith cannoâ— be deceived 16 All reason and naturall search ought to follow faith not to goe before it nor impugne it 17 For faith and love doe chiefly excell and worke in a hidden manner in this most blessed and superexcellent Sacrament 18 God who is everlasing and of infinite power doth great and inâ—â—â—utable things in heaven and in earth â—nd there is no searching out of his â—onderfull workes 19 If the workes of God were â—â—ch as might be easily comprehended by humane reason they were not to be called wonderfull and unspeakable FINIS A TABLE Of the Chapters contained in this Booke THE FIRST BOOK OF following Christ and the contempt of all worldly vanities pag. 1 To have an humble opinion of ones selfe 4 Of the doctrine of truth 7 Of providence or prudence in our actions 12 Of the reading of holy Scriptures 13 Of inordinate desires and affection 15
her Mothers Children why then doth she make such an involved speech of it My mothers children were angry with me True indeed though they cannot choose but be her brethren as being her Mothers children yet she doth not she dares not call them brethren for they will not acknowledge it they hate the name of brethren and make themselves professed enemies and therefore she is forced to leave out this loving and affectionate compellation of brethren and say in a kinde of strange phrase My mothers children were angry with me Yet should no man be discouraged from performing so worthy a duty for though there be a perâ—ecution that attends upoÌ„ peace-makers here yet is there a blessing promised them hereafter And seeing our blessed Lord and Master Christ Iesus when he was about to leave his Apostles and Disciples he left unto them this golden legacy Ioh. 14. 27. Peace I leave with you my peace I give unto you O how well would it become us his Priests to be men of peace to write for the peace of Ierusalem to pray for the peace of Ierusalem for they shall prosper that love it Psal. 122. 6. I will begin this exhortation unto peace and Charity from that common name which we all beare in that we are called Christians and doe all pretend to imitate Christ in our doctrine and practice There was a time indeed when this name was much taken notice of and great danger for any man to owne it when they had no other argument then nor any other cause of their cruell persecutions but to heare a man confesse Christianus sum I am a Christian But when these stormes were blown over and the Church began to be in peace this name of Christian was not so much regarded And yet methinks the very name of Christian is not altogether to be contemned for unlesse I am deceived whosoever hath but this appellation may challenge a brotherhood with me for in Scripture I find a brother and a Christian to be the very same so that whosoever is a Christian will necessarily be my brother 1. Cor. 7. 12. 13. If any brother hath a wife saith the Apostle that believeth not and she be pleased to dwell with him let him not put her away and if the woman hath an husband which believeth not if he be pleased to dwell with her let her not leave him But if the unbelieving depart let him depart a brother or a sister is not in bondage in such cases Where the Apostle plainly sheweth that a brother and a sister are such as are Christians and opposite only to Infidels and unbelievers Neither ought we to take that exhortation of Saint Paul 1. Pet. 2. 17. when he saith love the brotherhood in any narrower sense but that we should love every one that is a Christian not only because he agreeth with me in some opinions concerning religion but I ought to love him in that respect he is a Christian and professeth Christ crucified Neither ought we to love him thus with an ordinary kinde of love in wishing him well and doing him good for so we ought to love and doe good to all but there is a more strict tie of love that lies upon us Christians one to another and therefore although the Apostle wisheth us to doe good to all men yet especially to the houshold of faith Gal. 6 10. that is to such as be Christians Were this precept of the Apostle practised as it ought to be there would not be so much uncharitablenesse nor peradventure so much dissention amongst Christians Why can wee not consider one another as united in this blessed name of ChristiaÌ„ and set aside for a time those names of faction and divisionâ— why should wee not rejoyce awhile in those things wherein we agree and not alwaies be wrangling about those things wherein wee differ Of what moment those opinions are wherein we disagree I am not able to determine this I dare be bold to say that the points wherein we are friends are of farre greater consequence then those are wherein wee fall out And yet we so eagerly contend one with another and damne each other to the pit of hell as though our differences were very important our agreement not worth the talking of For my part I should be loath to exclude any visible Christian Church from all hopes of salvation and if I must needs offend I had rather give account to a mercifull God for too much mildnesse and Charity then too much fiercenesse and severity yet I hope to make it appeare that my opinion of Charity shall not exceed the bounds of verity A chiefe cause of the continuance of these dissentions is that men minde not so much the common cause of Christianity as their own particular engagements nor stndy how they may agree one with another as how to uphold the side they are on whereas would they set aside prejudice and partiality and cast an equall eye upon all the Churches they would not spye so many faults abroad and so few at home but would freely confesse there might bee greater concord amongst Christians then now there is No other unity doe I labour for at this time but that of charity that Christians would not for some differences in opinion pronounce such an heavy sentence upon one another as is that of Damnation If God should deale with us as we deale with one another if he should censure us all as we censure one another I know not who should be saved The Papist damning the Protestant and some among us the Papists and both of them any other that shall differ from them both But my hope is and my hearty prayer to God shall be that he would be more mercifull to all these then they are one to another When I consider with my selfe the manifold distractioÌ„s of Christians about Religion and the great fiercenes and violence used on all sides every one thinking his own opinion truest and consequently damning all others that differ from him I could not but call to minde that prophecy of our blessed Saviour Mat. 24. 12. concerning these latter and worser times Because iniquity shall abound saith he the love of many shall waxe cold for although charity of it selfe be of a hot and diffusive nature yet now clean contrary to the nature of it it is in most men grown cold it being the nature of cold to contract and combine to congeale and draw into a narrow roome thus is it now with our charity For whereas like the heat in our naturall bodies it should diffuse it selfe into all the members thereof unto the whole Christian Church yet I know not how it hath taken cold for men contract their love now into a very small compasse and narrow roome that is to no more then to such who jumpe with them in the same opinion about Religion leaving others who differ from them to nothing but death and damnation For not only in severall countries but
me one with thee in everlasting love Many times to read much and to hear much itâ—irketh me in thee is all I would have or can desire 9 Let all teachers hold their peace let all Creatures keepe silence in thy sight but speake Lord for thy servant heareth speake thou alone unto me and it sufficeth 10 By how much the more one is united to himself admitteth of no admixture within himselfe by so much the more easily doth he coÌ„ceive high mysteries because he is enlightned from above 11 A pure sincere and stayed spirit is not distracted though it be imploy'd in diverse matters for that it worketh all to the honour of God and labouring for inward tranquillitie seeketh not it selfe in any thing it doth 12 Who hinders and troubles thee more then the unmortified and unruly affections of thine owne heart 13 A good and godly man before he doe any businesse outwardly abroad doth first rightly order it inwardly at home 14 Neither shall his imployment drive him to any corrupt inclination but he will draw it to the rule of right reason 15 Great are the confliccts of every good Christian but of all combates the forest is to conquer our selves 16 This then should be our chiefe endeavour continually to maintaine the sight and every day to be stronger and better then another 16 The greatest perfection wee can attaine to in this life it hath some imperfection annexed to it and our greatest light of knowledge is not void of some darknesse 17 An humble knowledge of thy selfe is a more secure way to heaven then a profound searching into other kinds of learning 18 Not that humane learning is blame-worthy nor the knowledge of any thing whatsoever is to be disliked because it is good in it selfe and ordained of God 19 But yet a good conscience is to be preferred before all knowledge and a vertuous life before all learning 20 But because men commonly labour more to know well then to live well this makes them so much to wander out of the way and reap litle fruit of their labours 21 O if men would be as carefull in removing vices as they are in moving questions there would not be so much loosness amongst the vulgar nor such enormities in retir'd places 22 Assuredly at the day of judgment we shall not be examined how many bookes we have read but how many good workes we have done not how rhetorically we have spoken but how religiously we have lived 23 Tell me now what 's become of all those great Doctors and Masters in Israell which thou knewest to be so famous and pointed at in their life 24 Others now possesse their places and preferments and perchance doe scarce ever so much as thinke of them 26 In their life time they seemed to be some body who but they but now they are gone we heare not a word of them 27 O how quickly doth the glory of this world passe away would God their life had been answerable to their learning then had their study and reading been to good purpose 28 Alas how many perish in the world through this vaine knowledge in that they make small account of the worship of God 29 And because they rather strive to be high then humble therefore they vanish in their vaine imaginations 30 Accosding to thy charity so is thy greatnesse he is truly great who is litle in his own eyes and lightly esteemeth all height of honour 31 He is wise indeed who accounteth all things else but dung that he may winne Christ and he is learned indeed that abandoneth his owne will that he may doe Gods CHAP. IV. Of Providence or Prudence in our actions VVE must not rashly believe every word of man but warily and seriously ponder whether it be consonant to the will of God 2 But alas such is our weaknesse and so great our infirmity that we oftner think and speake the worst of another then the best 3 But such as be perfect will not easily give credit to every tale that is told them they know how prone every man is by nature unto evill and how easy it is to offend with the tongue 4 It is a point of great wisdome to be neither rash in our actions nor stiffe in our opinions 5 And as great wisdome it is not to believe all thou hearest nor yet what thou hearest and believest to be by and by telling it another 6 Take advise of a wise and conscientious man follow his better instructions rather theÌ„ thine own fancies 7 A good life maketh a man wise to God-ward and giveth him great experience in many things 8 The more humble a man is in himselfe and obedient to his God the more prudent shall he be in all his affaires and injoy greater quietnesse of mind CAAP. V. Of the reading of holy Scriptures IN the holy Scriptures we must looke after the truth of the matter not the eloquence of the words and we should read them with the same spirit they were penn'd 2 We ought rather to marke in them the evidence of the spirit then the excellency of the words for it is better to read a Booke that brings devotion to my heart then knowledge to my head 3 Let not the authority of the Writer be he of great or small account but the pure love of truth move thee to read and seeke out not so much who it is that speaketh but diligently mark what it is that is spoken 4 Men are here to day and gone to morrow but the truth of our Lord remaineth for ever God speaketh to us sundry waies without respect of persons 5 In reading the Scriptures our curiosity doth often hurt us when we goe about to comprehend that which indeed we should let alone 6 If thou desirest to reap commodity read withall humility simplicity and fidelity and never covet to be accounted learned 7 Be questioning alwaies with godly men and hearken with silence unto their sayings be not offended with the Proverbes of thine elders for they are not left unto us without a cause CHAP. VI. Of inordinate desires and affections VVHensoever a man desireth a thing inordinately he is presently disquieted within himselfe 2 The proud and covetous men are never at rest but the poore and meeke-spirited live together in abundance of peace 4 The man that is not yet throughly mortified is quickly tempted yea and overcome too with small and triviall things 5 He that is weake in the spirit and as yet carnally minded and prone unto sensuality can hardly withdraw himselfe altogether from earthly desires 6 And therefore it often grieveth him when he goeth about to withdraw himselfe and is easily moved to anger if any one doth withstand him 7 But if he hath followed therein his appetite he is presently gauled with remorse of conscience because he hath yeelded to his unruly passions which doth no whit make to the peace he sofght for 8 Wherefore the true peace of mind is gotten
not better thy selfe For when occasion doth happen thou shalt find that which thou soughtest to fly and perhaps more A Praier for clensing the heart and obtaining of heavenly wisdome COnfirme me Lord with the grace of thy holy spirit Give me force to strengthen my inward man and to purge my heart from all unprofitable care and griefe 2 Not to be drawne away with sundry desires of any thing either litle or great but to consider all things how they are transitory and doe quickly fade and that I my selfe doe also passe away together with them 3 For nothing is permanent under the sun where all things are vanity and affliction of mind O how wise is he that so considereth them 4 Grant me Lord heavenly wisdome that I may learne above all things to seeke and find thee above all things to delight in thee and to love thee and to think of all created things as they are according to the disposition of thy wisdome 5 Grant me prudently to avoid him that flatters me and to suffer patiently him that contradicts me 6 It is great wisdome not to be moved with every blast of words nor to give eare to dangerous flattery for so we shall goe one securely in the way which we have begun CHAP. XXVIII Against the tongue of Slanderers SOnne be not grieved if some think evill of thee and speake that which thou doest not willingly heare 2 Thou oughtest to judge the worst of thy selfe and to think no man weaker then thy selfe If thou walke well inwardly thou wilt not much esteeme of flying words abroad 3 It is no small wisdome to be silent in time of evill and inwardly to turne to me and not to be troubled with the judgment of men 4 Let not thy peace be in the tongues of men For whether they judge well or evill thou art neverthelesse alwaies the same 5 Where is true peace and true glory Is it not in me And he that coveteth not to please men nor feareth to displease them shall enjoy much peace 6 From inordinate love and vaine feareth ariseth all disquietnesse of the heart and distraction of the senses CHAP. XXIX How we ought to call upon God and blesse him when tribulation draweth neere BLessed O Lord be thy name for ever since it pleaseth thee that this temptation and tribulation should fall upon me 2 I cannot fly it but have need to fly to thee that thou maist helpe me and turne it to my good 3 Lord I am now afflicted and it is not well with me I am much troubled with this present griefe 4 And now deare Father what shall I say I am taken in narrow straits save me from this houre yet therefore came I into this houre that thou maist be glorified when I shall be greatly humbled and by thee delivered 5 Let it please thee Lord to deliver me for poore wretch that I am what can I doe and whither shall I goe without thee 6 Grant patience Lord even this time also Help me my God and then I will not feare how much soever I be oppressed 7 And now in this what shall I say Lord thy will be done I have wel deserved to be afflicted and grieved 8 Surely I ought to beare it and I would to God I might beare it with patience untill the tempest be passed over and it become calme 9 But thy omnipotent hand is able to take this temptation from me and to asswage the violence thereof that I utterly sink not under it as oftentimes heretofore thou hast done unto me my Lord my Mercy 10 And how much the more hard it is to me so much the more easie is this change of thy mighty hand to thee CHAP. XXX Of craving the divine aide and confidence of recovering grace SOnne I am thy Lord who doe use to give comfort in the day of tribulation Come unto me when it is not well with thee 2 This is that which most of all hindreth heavenly consolation that thou art slow in turning thy selfe unto praier 3 For before thou doest earnestly commend thy selfe to me thou seekest many comforts and delightest thy selfe in outward things 4 And hence it proceedeth that all doth litle profit thee untill thou consider that I am he that deliver those that trust in me 5 And that out of me there is neither powerfull help nor profitable counsell nor remedy that can continue 6 But now thou having recovered breath after the tempest gather strength againe in the light of my mercies 7 For I am at hand saith our Lord to repaire all things not only entirely but also abundantly in a very plentifull measure 8 Is there any thing hard to me or am I like unto him that promiseth and performeth not 9 Where is thy faith Be firme and constant take courage and be patient comfort will be given thee in due time 10 Attend me expect I will come and cure thee It is a temptation that vexeth thee and a vaine feare that affrighteh thee 11 What else doth the care for future incertainties bring thee but sorrow upon sorrow Sufficient for the day is the evill thereof 12 It is a vaine and unprofitable thing to be grieved or to rejoyce for future things that perhaps will never happen 13 But it is incident to man to be deluded with such imaginations and a signe of litle courage to be so easily drawne away by the suggestion of the enemy 14 For he careth not so he delude and deceive thee whether it be true or false which he proposeth whether he overthrow thee with the love of present or the feare of future things 15 Let not therefore thy heart be troubled neither doe thou feare Believe in me and put thy trust in my mercy 16 When thou thinkest thy selfe furthest off from me oftentimes I am neerest unto thee 17 When thou judgest that almost all is lost then oftentimes greatest hope of obtaining is at hand All is not lost when any thing falleth out contrary unto thee 18 Thou must not judge according to that which thou feelest for the present nor give thy selfe over to any griefe from whence soever it commeth as though all hope of delivery were quite gone 19 Think not thy selfe wholly left although for a time I have sent thee some tribulation or withdrawne thy desired comfort for this is the way to the Kingdome of heaven 20 And without doubt it is more expedient for thee and the rest of my servants that ye be exercised with many adversities then that yee should have all things according to your desires 21 I know the secret thoughts of thy heart and that it is very expedient for thy soules health that thou be left sometimes without tast and feeling of spirituall sweetnesse 21 Least perhaps thou shouldest be puffed up with good successe and shouldest please thy selfe in that which thou art not 22 That which I have given I can take away and restore it againe when I please 5 When I give
weake deceiveth him and doth verily more shame him while he doth vainely praise him 33 For how much every one is in thy sight O Lord so much he is and no 〈◊〉 saith humble S. Francis CHAP. LI. That a man ought to imploy himselfe in workes of humilitie when force is wanting for higher exercises SOnne thou art not able alwaies to continue in the fervent desire of vertue nor to persist in the high pitch of heavenly contemplation 2 But thou must sometimes of necessity by reason of originall corruption descend to inferior things and beare the burthen of this corruptible life though unwillingly and with griefe 3 As long as thou cariest a mortall body thou shalt feele great trouble heavinesse of heart 4 Thou oughtest therefore in the flesh oftentimes to bewaile the burthen of the flesh for that thou canst not alwaies persevere in spirituall exercises and divine contemplation 5 It is then expedient for thee to flye to humble and exteriour workes and to refresh thy selfe with good and vertuous actions 6 To expect with a firme confidence my coÌ„ming heavenly visitation to beare patiently thy banishment and the drinesse of thy minde untill I visit thee againe and deliver thee from all anxiety 7 For I will make thee forget thy paines and enjoy inward quietnesse 8 I will lay open before thee the pleasant fields of holy Scripture â—haâ— with an enlarged heart that maist begin to run the way of my commandements 9 And thou shalt say that the sufferings of this time are not worthy of the glory to come that shall be revealed in us CHAP. LII That a man ought to esteeme himselfe unworthy of comfort and to have deserved stripes LOrd I am not worthy of thy comfort noâ— of any spirituall visitation and therefore thou dealest justly with me when thou leavest me poore and desolate Though I could powre out even a sea of teares yet I were not worthy of thy comfort 2 For alas I deserve nothing but to be scourged and punished in that I have grievously and often offended thee and sinned in many things 3 All things therefore duly considered I am not worthy even of the least comfort 4 But thou mild and mercifull God who wilt not that thy works doe perish to shew the riches of thy goodnesse upon the vessels of mercy even beyond all mine own merit vouchsafest to comfor thy servant above humane measure 5 For thy heavenly consolations are not like humane communications and in comparison of thee we are miserable comforters 6 What have I done O Lord that thou shouldest bestow upon me any heavenly comfort 7 I remember I have done no good at all but have been alwaies prone to sinne and slothfull in my amendment 8 It is so true that I cannot deny â—it if I should say otherwise thou wouldest plead against me and there would be none to defend me 9 What have I deserved for my sinnes but hell and everlasting fire 10 I confesse in the truth of my heart that I am worthy of all scoâ—ne and contempt and it is unfit that I should be remembred amongst thy holy ones 11 And although I be unwilling to heare this yet notwithstanding for the love of truth I will lay open my sinnes against my selfe that I may the better obtaine mercy at thy hands 12 What shall I say being guilty and full of all confusion I have nothing to say but this I have sinned Lord I have sinned have mercy on me pardon and forgive me 13 Suffer me a litle that I may bewaile my griefe before I goe unto the land of darknesse and be covered with the shadow of death 14 What dost thou require of a guilty and miserable sinner â—ut that he be contrite and sorrowfull and doe humble himselfe for his sinnes 15 In true contrition and humblenesse of heart is bred a hope of forgivenesse a troubled conscience is reconciled againe grace lost is restored man is defended from future wrath God and the penitent soule meet together in a holy kisse 16 Humble contrition for â—innes is an acceptable sacrifice unto thee O Lord savouring much sweeter in thy nostrils then the perfume of frankiâ—sence 17 This is also the pleasant oyntment which thou wouldest have powred upon thy sacred feet for thou never despisest a contrite and humble heart 18 There is a place of refuge from the angry face of the enemy there is amended and washed away whatsoever elsewhere was polluted and defiled CHAP. LIII That the grace of God is not given to those that savour of earthly things SOnne my grace is precious it suffereth not it selfe to be mingled witâ— externall things nor earthly comforts Thou oughtest therefore to cast away all hinderances of grace if thou desire to receave the infusion thereof 2 Choose therefore a secret place to thy selfe love to live alone with thy selfe desire the conversation of none but rather powre out devout prayers unto God that thou maist keep thy minde compunct and thy conscience pure 3 Esteem the whole world as nothing preferre my service before all outward things for thou canst not altend unto me and be delighted also in transitory vanities 4 Thou oughtest to sequester thy selfe from thy acquaintance and friends and to keep thy mind deprived of all temporall comfort 5 So the blessed Apostle Peter required that the faithfull of Christ should keep themselves as strangers pilgrims in this world 6 O how great a confidence shall he have at the houre of death whom no affection to any earthly thing detained in the world 7 But the weak minde is not yet capable of so retired a heart neither doth the fleshly person understand the freedome of a reâ—ollected minde 8 Notwithstanding if he will be truly spirituall he ought to renounce as well those which are farre off as those which are neere unto him and to beware of no man more then of himselfe 9 If thou perfectly overcome thy selfe thou shalt with more ease subdue the rest It is a glorious victory to triumph over our selves 10 For he that keepeth himselfe subject in such sort that his sensuality be subdued to reason and reason in all things be obedient to me he is truly a conquerour of himselfe and Lord of the world 11 If thou desire to mount unto this height of perfection thou must begin manfully and set the axe to the root that thou maist pluck up and destroy thy hidden and inordinate inclination to thy selfe and unto all private and earthly good 12 Of this vice that man too inordinately loveth himselfe almost all dependeth whatsoever is wholy to be overcome which being once overcome and subdued there will presently ensue great peace and tranquillity 13 But for that few endeavour perfectly to dye unto themselves and do forsake themselves wholly therefore they remaine intangled in themselves and cannot be lifted up in spirit above themselves 14 But he that desireth to walke freely with mee it is necessary that he mortify all his
But if thou abidest in thy selfe and doest not offer thy selfe up freely unto my wil thy oblation is not entire neither shall the union betweene us be perfect 8 Therefore a free offering up of thy selfe into the hands of God ought to goe before all thy actions if thou wilt obtaine freedome and grace 9 For this cause so few become inwardly illuminated and enjoy true libertie of heart for that they doe not resolve wholly to denie themselves 10 My saying is undoubtedly true Vnlesse one forsake all he cannot be my Disciple If thou therefore wish to be mine offer up thy selfe unto mee with thy whole desires CHAP. IX That we ought to offer up our selves and all that is ours unto God and to pray for all The voice of the Disciple THine O Lord are all things that are in heaven and in earth I desire to offer up my selfe unto thee as a free oblation and to remaine alwaies thine 2 O Lord in sincerity of my heart I offer my selfe unto thee this day in sacrifice of perpetuall praise to be thy servant for ever 3 Receive me with this holy oblation of thy precious body which in the presence of the Angels invisibly attending here upon thee I offer up this day unto thee that it may be to the health of my soule and the salvation of all thy people 4 I offer unto thee O Lord all my sinnes and offences which I have committed in the sight of thee and thy holy Angels from the day wherein I first could sinne to this houre upon thy holy Altaâ—â— 5 That thou maist consume and burne them all with the fire of thy charitie and wash out all the staines of my sinnes and cleanse my conscience from all offence and restore to me againe thy grace which I lost by sinne forgiving me all my offences and receiving me mercifully in the kisse of peace 6 What can I doe for my sinnes but humbly confesse and bewaile them and intreate alwaies for mercy without intermission I beseech thee heare me in thy abundant mercy when I stand before thee my God! 7 All my sinnes are very displeasing unto me I will never commit them any more but I am sory and will be sory for them as long as I live and am ready to repent and doe any thing that may move thee to pardon them 8 Forgive me O God forgive me my sinnes for thy holy names sake save my soule which thou hast redeemed with thy most precious Blood 9 Behold I commit my selfe unto thy mercy I resigne my selfe over into thy hands doe with me according to thy goodnesse not according to my wickednesse and manifold iniquitie 10 I offer up also unto thee all whatsoever is good in me although it be very litle and imperfect that thou maist amend and sanctifie it that thou maist make it gratefull and acceptable unto thee 11 And alwaies perfect more and more that which thou hast begun and bring me also who am the slothfull and unprofitable servent to a good and blessed end 12 I offer up also unto thee all the godly desires of devout persons the necessitie of my parents and friends my brethren and siâ—ters and of all those that are deare unto me and that have done good either to my selfe or others for thy love 13 And that have desired mee to pray for them and all theirs that they all may receive the helpe of thy grace and comfort protection from dangers delivery from paine and being freed from all evils may joyfully give worthy thankes to thee 14 I offer up also unto thee my praiers and sacrifices especially for them who have in any thing wronged grieved or standered me or have done me any damage or displeasure 15 And for those also whom I have at any time grieved troubled and scandalized by words or deeds wittingly or at unawares that it may please thee to forgive us all our sinnes and offences one against another 16 Take O Lord from our hearts all jealousie all indignation wrath and contention and whatsoever may hure charitie and weaken brotherly love 17 Have mercy O Lord have mercy on those that crave thy mercy give grace unto them that stand in need thereoff and grant that we may be worthy to enjoy thy grace and attain unto life everlasting Amen CHAP. X. That the holy Communion is not lightly to be forborne The voice of the Beloved THou oughtest often to have recourse to the Fountaine of grace and of divine mercy to the Fountaine of goodnesse and of all purity that thou maist be cured of thy sinnes and passions and be made more strong vigilant against all temptations and deceipts of the Divell 2 The enemy knowing the greatest profit and remedy to consist in the holy Communion endeavoureth by all meanes and occasions to withdraw hinder faithfull and devout persons from it 3 Some when they purpose to receave the sacred Commnnion suffer greatest assaults of the Divell 4 For that wicked spirit as is written in Iob commeth amongst the Sons of God to trouble them with his accustomed malice and impiety or to make them overfearefull and perplexed 4 That so he may diminish their affection or by his subtile assaults take away their faith to the end they may either altogether abstaine from this divine food or at least come unto it with lesse devotion 5 But there is no heed to be taken of his fraudes and malicious suggestions be they never so filthy and hideous but all is to be turned back upon his own head 6 Thou oughtest to contemne scorne him miserable wretch and not to omit the sacred communion for his assaults and the troubles which hee raiseth 7 Oftentimes also an excessive care for the obtaining of devotion and a certain anxiety for the making of thy confession hindereth thee 8 Follow in these occasions the counsell of the wise and put away all anxiety and scruple for it hindreth the grace of God and over throweth devotion 9 Omit not for every small vexation of the minde which hapneth to receave this holy Sacrament 10 But goe presently to confesse thy sinnes and willingly to forgive others whatsoever offences they have done against thee and if thou hast offended any humbly crave pardon and God will willingly forgive thee 11 What availeth it to delay confession to deferre receaving Purge thy selfe with speed spit out the venom presently make hast to take a remedy and thou shalt finde it better then if thou deferredst it long 12 If thou omittest it to day for this cause perhaps to morrow some greater will fall out and so thou maist be hindred a long time from these divine mysteries and become more unfit 13 Stirre up thy selfe and shake off all heavinesse and sloth with the greatest force and speed thou canst 14 For it profiteth nothing to continue long in disquietnesso trouble of mind and for daily occurring impediments to withdraw thy selfe from the Sacraments 15 Yea it hurteth very much
how great and honourable is the office of Priests to whom it is granted with sacred words to consecrate the Lord of Majesty with their lips to blesse him with their hands to hold him with their own mouth to receave him and to administer him to others â—2 O how clean ought to be those hands How pure that mouth How holy the body How unspotted the heart of the Priest into whom the Author of purity so often entreth 40 Nothing but holy no word but chast and profitable ought to proceed from the mouth of the Priest which so often receaveth the Sacrament of Christ. 41 Simple and chast ought to be the eyes that are wont to behold the body of Christ the hands pure and lifted up to heaven that use to handle the Creator of heaven and earth 43 Vnto the Priests especially it is said in the Law Be ye holy for that I your Lord God am holy 43 Assist us Almighty God with thy grace that we who have undertaken the office of Priesthood may serve thee worthily and devoutly in all purity and with a sincere conscience 44 And if we cannot live in so great innocency as we ought to doe grant us notwithstanding in due manner to bewaile the sinnes which we have committed 43 And in the spirit of humilitie and syncere intention to serve thee hereafter with more fervour and devotion CHAP. XII That he that is to communicate ought to prepare himself with great diligence The voice of the Beloved I Am the lover of purity and the giver of all sanctity I seeke a pure heart there is the place of my râ—st Make ready and adorne for me a great chamber and I will make with thee the Passeover for my Disciples 2 If thou wilt have me come unto thee and remaine with thee purge the old leaven and make clean the dwelling of thy heart shut out the whole world and all tumult of vices 3 Sit like a sparrow solitary â—â—on the house top and think of thy offence in the bitternesse of thy soule 4 For every lover prepareth â—he best and fairest roome for his beloved and herein is known the affection of him that entertaineth his beloved 5 Know thou notwithstanding that the worth of no action of thine is able to make this preparation sufficient although thou shouldest preparâ— thy selfe a whole yeare together and thinke on nothing else 6 But of my mercy and grace only thou art suffred to come to my table like a begger invited to dinner to a rich man who hath nothing else to returne him for his benefits but to humble himselfe and give him thanks 7 Doe what lieth in thee and doe it diligently not for custome nor for necessity but with feare and reverence and hearty affection receave the body of thy beloved Lord and God who vouchsafeth to come unto thee 8 I am he that have called thee I have commanded it to be done I will supply what is wanting in thee come and receave me 9 When I bestow the grace of devotion on thee give thanks to God for it is given thee not for that thou deservest it but because I have mercy on thee 10 If thou have it not but rather feele thy selfe dry continue in prayer sigh and knock and give not over untill thou hast attained to some crumme or drop of saving grace 11 Thou hast need of me not I of thee neither comest thou to sanctify me but I come to sanctify and make thee better 12 Thou comest that thou maist be sanctified by me and united unto me that thou maist receave new grace and be stirred up againe to amendment 13 Neglect not this grace but prepare thy heart with all diligence receave thy beloved into thy soule 14 But thou oughtest not only to prepare thy selfe to devotion before Communion but carefully also to conserve thy selfe therein after thou hast receaved the Sacrament 15 Neither is the carefull guarde of thy selfe after lesse exacted then devout preparation before 16 For a good guard afterwards is the best preparation thou canst make for the obtaining againe of greater grace 17 Because that mans minde becometh very indisposed if he presently powre himselfe forth to outward comforts Beware of much talke remaine in some secret place and enjoy thy God 18 For thou hast him whom all the world cannot take from thee I am he to whom thou oughtest wholly to give thy selfe that so thou maist live hereafter not in thy selfe but in me without all care CHAP. XIII That a devout soule ought to desire with her whole heart to be united unto Christ in the Sacrament The voice of the Disciple HOw may I obtaine this O Lord that I may finde thee alone and open my whole heart unto thee and enjoy thee as my soule desireth 2 And that no man may look upon mee nor any creature move mee or respect mee but thou alone maist speake unto me and I to thee as the beloved is wont to speak to his beloved a friend to baÌ„quet with his frieÌ„d 3 This I pray for this I desire that I may be wholly united unto thee and may withdraw my heart from all created things and more by sacred Communion and often celebrating learne to tast of heavenly and everlasting sweetnesse 4 O Lord God when shall I be wholly united unto thee and swallowed up by thee and altogether forgetfull of my selfe thou in me and I in thee and so grant us both to continue in one 5 Thou art my beloved the choisest amongst thousands in whom my soule hath taken pleasure to dwell all the daies of her life 6 Thou art my peace-maker in whom is greatest peace and true rest without whom is labour and sorrow and infinite misery 7 Thou art a hidden God and thy counsell is not with the wicked but thy speech is with the humble and simple of heart 8 O Lord how sweet is thy spirit who to the end thou maist shew thy sweetnesse towards thy children vouchsafe to feed them with the most delightsome bread which descendeth from heaven and is full of all sweetnesse 9 Surely there is no other Nation so great that hath Gods approaching unto them as thou our God art present to all thy faithfull 10 Vnto whom for their daily comfort and for the lifting up of their hearts to heaven thou givest thy selfe to be eaten and enjoyed 11 I or what other Nation is there so famous as the Christian people or what creature under heaven so beloved as a devout soule to whom God himselfe commeth to feed her with his glorious flesh 12 O unspeakable grace O admirable favour O infinite love singularly bestowed upon man 13 But what shall I give unto our Lord in returne of this grace for so singular a charity 14 There is no other thing more gratefull that I am able to give then to bestow my heart wholly on my God and to unite it perfectly unto him 15 Then shall all my bowels re-rejoyce when my soule