THE CHRISTIANS PATTERN or The Imitation of CHRIST Printed by J R. for Iohn Williams at y e Crowne in St Paules Church yard 1677 THE Christians Pattern OR A DIVINE TREATISE OF THE Imitation of Christ. Written Originally in Latin by THOMAS of KEMPIS above 200. Years since Faithfully Englished And Printed in a large Character for the benefit of the Aged LONDON Printed for Richard Wellington at the Sign of the Lute in St. Pauls Church-Yard 1695. The Contents of the Chapters The First Book CHAP. I. OF the Imitation of Christ and contempt of all worldly vanities Pag. 1 Of the humble conceit of our selves 3 Of the doctrine of Truth 6 Of wisdom and providence in our actions 10 Of the reading of holy Scriptures 11 Of inordinate affections 12 Of flying vain hope and pride 13 That too much familiarity is to be shunned 15 Of obedience and subjection 16 Of avoiding superfluity in words 17 Of the obtaining of peace and zealous desire of profiting in grace 19 Of the profit of adversity 22 Of resisting temptations 23 Of avoiding rash judgment 27 Of works done of Charity 29 Of bearing with the defects of others 30 Of a retired life 32 Of the examples of the holy Fathers 34 Of the exercise of a good and religious person 37 Of the love of solitude and silence 41 Of compunction of heart 46 Of the consideration of humane misery 49 Of the meditation of death 54 Of judgement and the punishment of Sins 58 Of the zealous amendment of our whole life 63 The Second Book CHAP. I OF the inward life 70 Of humble submission 75 Of a good and peaceable Man 76 Of a pure mind and upright intention 78 Of the consideration of ones self 80 Of the joy of a good conscience 82 Of the love of Iesus above all things 84 Of familiar conversation with Iesus 86 Of the want of all comfort 89 Of thankfulness for the grace of God 93 How few the lovers of the Cross os Christ are 97 Of the high way of the holy Cross. 99 The Third Book CHAP. I. OF the inward speech of Christ unto a faithful soul. 108 That truth speaketh inwardly without noise of words 110 That the words of God are to be heard with humility and that many weigh them not 112 That we ought to live iu truth and humility before God 116 Of the wonderful effect of divine love 119 Of the proof of a true Lover 123 That grace is to be hid under the veil of humility 126 Of a mean conceit of our selves in the sight of God 130 That all things are to be referred unto God as unto the last end 132 That the world being despised it is a sweet thing to serve God 133 That the desires of our heart are to be examined and moderated 137 Of Patience and of striving against concupiscence 139 Of the humble obedience of a subject according to the example of Christ. 142 Of the secret judgment of God to be considered lest we be exalted in our good deeds 144 How we are to stand affected and what we are to say in every thing which we desire 146 That true comfort is to be sought in God alone 149 That all our care is to be placed in God 150 That temporal miseries after the example of Christ must be born patiently 152 Of suffering of injuries and who is proved to be truly patient 154 Of the acknowledging of our own infirmities and of the miseries of this life 157 That we are to rest in God above all his gifts and benefits 160 Of the remembrance of the manifold benefits of God 164 Of four things that bring much peace 167 Of flying curious inquiry of the life of others 170 Wherein the firm peace of the heart and true spiritual profiting consisteth 172 Of the excellency of a free mind which humble Prayer sooner gaineth than Reading 174 That private love most hindreth from the chiefest Good 176 Against the tongues of slanderers 179 How we ought to call upon God and bless him when tribulation draweth near 180 Of craving the divine aid and confidence of recovering grace 182 Of the contempt of all creatures to find out the Creator 186 Of denial of our selves and forsaking all inordinate desires 189 Of inconstancy of heart and of directing our final intentions unto God 191 That God is sweet above all things and in all things to him that loveth 193 That there is no security from temptation in this life 195 Against the vain judgments of Men. 197 Of a full and pure resignation of our selves for the obtaining freedom of heart 199 Of good government in outward things and of recourse to God in dangers 202 That a Man be not over earnest in his affairs 204 That a Man hath no good of himself nor any thing whereof he can glory 205 Of the contempt of all temporal honors 208 That our peace is not to be placed in Men. 209 Against vain and secular knowledg 211 Of not drawing outward things to our selves 213 That credit is not to be given to all Men and how prone Man is to offend in words 214 Of putting our trust in God when evil words arise 218 That all grievous things are to be endured for life everlasting 221 Of the everlasting day and shortness of this life 224 Of the desire of everlasting life and how great rewards are promised to those that sight valiantly 228 How a disconsolate person ought to offer himself into the Hands of God 233 That a Man ought to imploy himself in works of Humility when strength is wanting for higher imployments 238 That a Man ought to esteem himself not worthy of comfort but rather to deserve stripes 239 That the grace of God doth not joyn it self with those that savor of Earthly things 242 Of the different motions of Nature and Grace 244 Of the corruption of Nature and efficacy of divine Grace 250 That we ought to deny our selves and imitate Christ by the Cross. 254 That a Man be not too much dejected when he falleth into some defects 257 Of not searching into high matters and into the secret judgments of God 259 That all our hope and trust is to be fixed in God alone 265 The Fourth Book CHAP I. WIth how great reverence Christ ought to be received 270 That the great goodness and love of God is exhibited to Man in this Sacrament 277 That it is profitable to communicate often 281 That many benefits are bestowed upon them that communicate devoutly 284 Of the dignity of this Sacrament and Ministerial function 288 An interrogation of the exercise before Communion 290 Of the discussing of our own conscience and purpose of amendment 291 Of the oblation of Christ on the Cross and resignation of our selves 294 That we ought to offer up our selves and all that is ours unto God and to pray for all 296 That the holy communion is not lightly to be forborn 299 That the body of Christ and the holy Scriptures
good shall not be grounded in true joy nor enlarged in his heart but shall be many ways encumbred and straitned Thou oughtest therefore to ascribe nothing of good unto thy self nor attribute goodness unto any Man but give all unto God without whom Man hath nothing I have bestowed all and will that all be returned unto me again and with great strictness I require thanks 3. This is the truth that putteth to flight vain Glory and if heavenly grace and true Love enter in there shall be no envy nor straitness of heart neither shall there be any place for self-love For Divine Love overcometh all and enlargeth all the powers of the Soul If thou beest truly wise in me alone thou wilt rejoyce in me alone thou wilt hope For none is good but God alone who is to be praised above all things and to be blessed in all CHAP. X. That the World being despised it is a sweet thing to serve God CHristian Now I will speak again O Lord and will not be silent I will say in the ears of my God my Lord and my King that is on High Psal. 31. O how great is the abundance of thy goodness O Lord which thou hast laid up for those that fear thee But what art thou to them that Love thee What to them that serve thee with their whole heart Truly unspeakable is the sweetness of contemplating thee which thou bestowest on them that Love thee In this chiefly thou hast shewed me the sweetness of thy Love For that when I was not thou madest me and when I went astray far off from thee thou broughtest me back again that I might serve thee and hast commanded me to Love thee 2. O Fountain of everlasting Love what shall I say of thee How can I forget thee that hast vouchsafed to remember me even when I wasted away and perished Thou hast shewed mercy to thy Servant beyond all my expectation And hast exhibited thy favor and friendship beyond all merit What shall I return unto thee for this grace For it is not granted to every one to forsake all things to renounce the World and to undertake a life of Religious retiredness It is much that I should serve thee whom all Creatures are bound to serve It ought not to seem much unto me to serve thee but this rather seemeth much and marvellous unto me that thou vouchsafest to receive into thy service one so poor and unworthy and to joyn him with thy beloved Servants 3. Behold all is thine which I have and whereby I serve thee And yet contrarywise thou rather servest me than I thee Behold Heaven and Earth which thou hast created for the service of Man are ready at hand and do daily perform whatsoever thou dost command and this is little yea thou hast also appointed the Angels to the service of Man But that which excelleth all this is that thou thy self hast vouchsafed to serve Man and hast promised to give thy self unto him 4. What shall I give thee for all these thousands of benefits I would I could serve thee all the days of my life I would I were able at least for one day to do thee some worthy service Thou art truly worthy of all service of all honor and everlasting praise Thou art truly my Lord and I thy poor Servant that am bound to serve thee with all my might neither ought I ever to be weary of praising thee And this I wish to do this I desire and whatsoever is wanting unto me vouchsafe I beseech thee to supply 5. It is great honor a great glory to serve thee and despise all things for thee For great grace shall be given to them that shall willingly subject themselves to thy most holy service They shall receive the most sweet comfort of the holy Ghost that for thy love shall renounce all carnal delights they shall attain great freedom of mind that for thy names sake shall enter into the narrow way and shall have left off all worldly care 6. O sweet and delightful service of God by which Man is truly made free and holy O sacred state of religious employment which maketh Man equal to Angels pleasing to God terrible to Devils grateful and of great esteem to all the faithful O service to be imbraced and always wished for by which we obtain the greatest good and attain to that joy which never shall have end CHAP. XI That the desires of our heart are to be examined and moderated CHrist. Son thou oughtest to learn many things more which thou hast not well learned Christian. What are those Lord Christ. That thou frame thy desires wholly according to my pleasure and be not a lover of thy self but an affectionate follower of my will Thy desires oftentimes enflame thee and drive thee forwards with violence But consider whether thou art moved rather for my honor than for thine own profit If I be the cause thou wilt be well content with whatsoever I shall ordain But if there lurk in thee any self-seeking behold this is it that hindereth thee and weigheth thee down 2. Beware therefore thou lean not too much upon thy own preconceived desire without asking my counsel lest perhaps afterwards it repent thee and thou begin now to dislike that which before did please thee and which thou earnestly desiredst as the best For every affection that seemeth good is not presently to be followed nor every contrary affection at the first to be avoided It is expedient sometimes to use a restraint even in good desires and endeavors lest by importunity thou incurre distraction of mind and by thy want of self-government beget a scandal unto others or being gainsaid by others thou be suddenly troubled and fall 3. Yet sometimes thou oughtest to use violence and resist manfully thy sensual appetites and respect not what the flesh would or would not but rather to labor that even perforce it be subject to the spirit And it is to be chastised so long and to be forced under servitude until it readily obey in all things and learn to be content with a little and to be pleased with plain things and not to murmure against any inconvenience CHAP. XII Of patience and of striving against conoupiscence CHristian Lord God I perceive patience is very necessary unto me for that many adversities do happen in this life For howsoever I shall dispose of my peace my life cannot be without war and affliction Christ. So it is Son And my will is not that thou seek after that peace which is void of temptations or that which feeleth no contrariety but then think that thou hast found peace when thou art exercised with sundry tribulations and tried in many adversities 2. If thou say that thou art not able to suffer much how then wilt thou endure the Fire hereafter Of two evils the less is always to be chosen That thou maist therefore avoid everlasting punishment in the next World endeavor to suffer
when the gate of Heaven remained shut and the way also to Heaven seemed darker when so few took care to seek after thy Kingdom Neither they also that then were just and such as should be saved could enter into the Heavenly Kingdom before the satisfaction of thy holy passion and death 3. O how many and great thanks am I bound to render unto thee that thou hast vouchsafed to shew unto me and to all the faithful a direct and sure way to thy everlasting Kingdom For thy life is our way and by holy patience we go unto thee that art our Crown If thou hadst not gone before us and taught us who would have taken care to follow Alas How many would stay behind and remain far off if they beheld not thy noble example Behold we are yet cold although we have heard of so many of thy wonders and thy Heavenly documents what would become of us if we had not so great a light given us to follow thee CHAP. XIX Of suffering of injuries and who is proved to be truly patient CHrist. What is it thou sayest Son Cease to complain considering my passion and that of my other Saints Thou hast not yet made resistance unto blood It is but little thou sufferest in comparison of them that have suffered so much were so strongly tempted so grievously afflicted so many ways tried and exercised Thou oughtest therefore to call to mind the more heavy sufferings of others that thou mayest the easier bear the little adversities which thou sufferest And if they seem not little unto thee beware lest thy impatience be cause thereof Yet whether they be little or great endeavor to bear all patiently 2. How much the better thou disposest thy self to suffering so much the more wisely thou doest and so much the greater reward shalt thou receive thou shalt more easily also endure it if both in mind and by exercise thou art well prepared thereunto Do not say I cannot suffer these things at the hands of such a person nor such things are not to be suffered by me for he hath done me great wrong and upbraided me with those things which I never thought of but of another I will willingly suffer and as I shall see cause Such a thought is foolish it considereth not the virtue of patience nor by whom it shall be crowned but rather weigheth the persons and the injuries offered 3. He is not truly patient that will not suffer but as much as he thinketh good and by whom he listeth But the true patient Man mindeth not by whom he is exercised whether by his Superiors or some of his equals or by his inferiors whether by a good and holy Man or by a perverse and unworthy person But indifferently from all creatures how much soever or how often soever any adversity befalleth him he taketh all this thankfully as from the hands of God and esteemeth it a great gain for that nothing before God how little soever so it be suffered for God shall pass without its reward 4. Be thou therefore always prepared for the fight if thou wilt have the victory Without a combat thou canst not attain unto the crown of patience If thou wilt not suffer thou refusest to be crowned But if thou desirest to be crowned fight manfully and endure patiently Without labor there is no coming to rest nor without fighting can the victory be obtained Christian. Lord let that be made possible to me by thy grace which seemeth impossible to me by nature Thou knowest that I can suffer but little and that I am quickly dismayed when a small adversity ariseth Let every exercise of tribulation be made amiable unto me and be welcom for thy name for to suffer and to be troubled for thy sake is very profitable for my soul. CHAP. XX. Of the acknowledging of our own infirmities and of the miseries of this life CHristian I will confess against me my unrighteousness I will confess unto thee O Lord my infirmities Oftentimes it is a small matter that dejecteth and grieveth me I purpose to act with courage but when a small temptation cometh it bringeth me into very narrow straits It is sometimes a very trifle from whence great temptations do proceed And whilest I think my self somewhat safe when I least expect it I find my self sometimes overcome with a small blast 2. Behold therefore Lord my lowness and frailty every way known unto thee Have mercy on me and deliver me out of the mire that I stick not fast therein and that I may not for ever remain dejected This is that which oftentimes strikes me at the very heart and confounds me in thy sight for that I am so subject to fall and weak in resisting of my passions And although though I do not altogether consent yet their continual assaults are troublesom and grievous unto me and it is a very irksom thing to live thus daily in conflict Hereby my infirmity is made known unto me for that wicked fancies do always much more easily invade than forsake me 3. O mighty God of Israel the zealous lover of faithful souls let it please thee to consider the labor and sorrow of thy Servant and assist him in all whatsoever he undertaketh Strengthen me with Heavenly strength lest the old Man the miserable flesh not fully as yet subject to the spirit prevail and get the upper hand against which I ought to fight as long as I breath in this miserable life Alas what a kind of life is this where tribulation and miseries are never wanting where all is full of snares and enemies For when one tribulation or temptation goeth away another first cometh yea and during the first conflict also many others come unlooked for one after another 4. And how can a life be loved that hath so many embitterments and is subject to so many calamities and miseries How is it called a life that begetteth so many deaths and plagues And yet it is loved and many seek to delight themselves therein The world is oftentimes blamed that it is deceitful and vain and yet it is not easily forsaken because the desires of the flesh bear so great a sway 5. Some things draw us to love it others to contemn it To the love of the world the lust of the flesh the lust of the eyes and the pride of life do draw us but the pains and miseries that do justly follow them cause a hatred and loathsomness thereof 6. But alas vile pleasure overcometh the mind which is addicted to the world and she esteemeth it a delight to be even under thorns because she hath neither seen nor tasted the sweetness of God and the inward pleasantness of virtue But they that perfectly contemn the world and endeavor to live to God under holy discipline these are not ignorant of the divine sweetness promised to the true forsakers of the world and do more clearly see how grievously the world erreth and how it is many ways
Let the holy Name be blessed but to me let no part of Mens praises be given Thou art my glory thou art the joy of my heart In thee will I glory and rejoyce all the day but as for my self I will not glory but in my infirmities 6. Let the Iews seek honor one of another I will desire this which is from God alone For all humane glory all temporal honor all worldly highness compared to thy eternal glory is vanity and folly O my Truth my mercy my God most blessed Trinity to thee alone be praise honor power and glory for evermore CHAP. XLI Of the contempt of all temporal honors CHrist. Son trouble not thy self if thou seest others honored and advanced and thy self contemned and debased Lift up thy heart unto me in Heaven and the contempt of Men on Earth will not grieve thee Christian. Lord we are blind and quickly seduced with vanity If I look well into my self I cannot say that any creature hath done me wrong and therefore I cannot justly complain of thee 2. But because I have often and grievously sinned against thee all creatures do justly take arms against me for shame and contempt is due unto me but unto thee praise honor and glory And unless I frame my self with a very good will to be despised and forsaken of all creatures and to be esteemed nothing at all I cannot obtain inward peace and strength nor be spiritually enlightned nor fully united unto thee CHAP. XLII That our peace is not to be placed in Men. CHrist. Son if the peace thou hast with any be grounded upon the opinion which thou hast of him or upon the account of thine acquaintance with him thou shalt ever be in an unconstant and enthralled condition but if thou have recourse unto the everliving and eternal Truth a friend going from thee or dying shall not grieve thee The love of thy friend ought to be grounded in me and for me is he to be beloved whosoever he be whom thou thinkest well of and is very dear unto thee in this life No friendship can avail or continue without me neither is that love true and pure which is not knit by me Thou oughtest to be so dead to such affections of beloved friends that forasmuch as appertaineth unto thee thou shouldest wish to be without all company of Men. Man approacheth so much the nearer unto God by how much the further off he departeth from all Earthly comfort so much the higher also he ascendeth unto God by how much lower he descendeth into himself and how much the meaner he is in his own sight 2. But he that attributeth any good unto himself hindereth the coming of Gods grace unto him for the grace of the holy Ghost ever seeketh an humble heart If thou couldest perfectly annihilate thy self and empty thy self of all created love then should I flow into thee with great abundance of grace When thou castest thy eyes on creatures the sight of thy Creator is taken from thee Learn to overcome thy self in all things for the love of thy Creator and then shalt thou be able to attain to divine knowledge How little soever the thing be if it be inordinately loved and regarded it defileth the soul and hindereth the enjoying of the chiefest good CHAP. XLIII Against vain and secular knowledg CHrist. Son let not the fair speeches and subtile sayings of Men move thee For the Kingdom of God consisteth not in word but in power Observe well my words for they enflame hearts and enlighten minds they cause compunction and bring sundry comforts Do thou never read to shew thy self learned or wise but labor to mortify thy sins for that will profit thee more than the knowledg of many difficult questions 2. When thou shalt have read and known many things thou oughtest ever to return to one beginning and Principle I am he that teacheth Man knowledg and give unto babes a more clear understanding that can be taught by Man He therefore to whom I speak shall quickly be wise and shall profit much in the spirit Wo be to them that enquire many curious things of Men and do little mind the way how to serve me The time will come when the Master of Masters shall appear Christ the Lord of Angels to hear the lessons of all that is to examine the consciences of every one and then he will search Jerusalem with a candle and the hidden things of darkness shall be laid open and the arguings of Mens Tongues shall be silent 3. I am he that in an instant do raise up the humble mind to understand more of the eternal truth than can be gotten by Ten years study in the Schools I teach without the noise of words without the confounding of opinions without ambition of honor without the scuffling of arguments I am he that teacheth to despise Earthly things to loath things present to seek the everlasting to relish the things that are eternal to flee honors to suffer injuries to place all hope in me to desire nothing out of me and above all things ardently to love me 4. For a certain person by loving me entirely learned divine things and spake that which was admirable he profited more by forsaking all things than in studying subtilties To some I speak common things to others more special things to some I appear sweetly by signs and figures but to some I reveal mysteries with much light The voice of books is indeed one but it teacheth not all Men alike For I am the inward teacher I am the Truth I am the searcher of the heart the discerner of the thoughts the setter forwards of what is good distributing to every one as I judge meet CHAP. XLIV Of not drawing outward things to our selves CHrist. Son in many things thou oughtest to be ignorant and esteem thy self as dead upon Earth and as one to whom the whole world is crucified Thou must also pass by many things with a deaf ear and rather think of that which appertaineth to thy peace It is better for thee to turn thine eyes from what doth mislike thee and to leave unto every one his own opinion than to strive with contentious words If all stand well betwixt thee and God and if thou hast his judgment in thy mind thou shalt the more easily bear if thou be overcome 2. Christian. O Lord to what a pass are we come Behold we bewail a temporal loss for a little gain we toil and run and the spiritual damage of our soul is forgotten and hardly at length called to mind That which little or nothing profiteth is minded and that which is chiefly necessary is slightly passed over because the whole Man doth slide down into eternal things and unless he speedily repent he lieth immerst in them and that willingly CHAP. XLV That credit is not to be given to all Men and how prone Man is to offend in words CHristian Help me O Lord in my tribulation for vain
advise thee not to enquire nor dispute of the merits of the Saints which of them is holier than the other and which is greater in the Kingdom of Heaven These things oftentimes breed strife and unprofitable contentions they nourish also pride and vain glory from whence do spring envy and dissentions whilst one will proudly prefer this and the other another To desire to know and search out such things is to no purpose nor would it please the Saints for I am not the God of dissention but of peace which peace consisteth rather in true humility than in self exaltation 3. Some are carried with zeal of affection to love these or those most but this love is rather humane than divine I am He who made all the Saints and have given them grace I have given them glory I know what every one hath deserved I have prevented them with the blessings of my goodness I foreknew my beloved before the beginning of the world I chose them out of the world they chose not me first I called them by grace I drew them by mercy I led them through sundry temptations I have poured into them glorious comforts I have given them perseverance I have crowned their patience 4. I know both the first and the last I embrace all with inestimable love I am to be praised in all my Saints I am to be blessed above all things and to be honored in every one whom I have thus gloriously exalted and predestinated without any precedent merits of their own He therefore that contemneth one of the least of my Saints honoreth not the greatest for that I made both the less and the greater and he that dispraifeth any of my Saints dispraiseth also me and all the rest in the Kingdom of Heaven There all are one through the bond of love they think the same they will the same and they all love one another 5. But yet which is much more high they love me more than themselves and are drawn out of all themselves or any merits of their own For being ravished above self-self-love they are wholly carried out to love me in whom also they do fruitively rest Nothing can turn them back nothing can press them down for being full of the eternal Truth they burn with the fire of unquenchable love Let therefore carnal and natural Men who can affect no other but their private joys forbear to dispute of the state of Saints They add and take away according to their own fancies not as it pleaseth the eternal Truth 6. Many are ignorant but specially those that be slenderly enlightned and these can seldom love any with a perfect spiritual love They are as yet much drawn by a natural 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 things But there is an incomparable distance between the things which the imperfect ones imagine in their conceits and those which the illuminated ones do see by revelation from above 7. Beware therefore my Son that thou treat not curiously of these things which exceed thy knowledg but rather so apply thy endeavors that thou mayest at least have the meanest place in the Kingdom of Heaven And if any one did know which of the Saints exceed others in sanctity or were greater in the Kingdom of Heaven what would this knowledg avail him unless he should thereby humble himself the more in my sight and should rise up into the greater praising of my name He pleaseth God much better that thinketh of the greatness of his sins and the smalness of his graces and how far off he is from the perfection of the Saints than he that disputeth of their greatness or littleness 8. They are well and right well contented if Men could content themselves and refrain from these vain discourses They glory not of their own merits for they ascribe no good unto themselves but attribute all to me who of my infinite love have given them all things They are filled with so great love of the Divinity and with such an overflowing joy that there is no glory nor happiness that is or can be wanting unto them All the Saints how much the higher they be in glory so much the more humble they are in themselves and nearer and dearer unto me And therefore it is written That they did cast their Crowns before God and fell down upon their face before the Lamb and adored him that liveth for ever and ever 9. Many inquire who is greatest in the Kingdom of God that know not whether they shall ever be numbred there amongst the least It is a great thing to be even the least in Heaven where all are great for that all there shall be called and shall be indeed the Sons of God The least shall become a Thousand and the sinner of an Hundred years shall die For when the Disciples asked who should be greatest in the Kingdom of Heaven they received this answer Unless you be converted and be come as little Children you shall not enter into the Kingdom of Heaven Whosoever therefore shall humble himself as this little Child the same is greatest in the Kingdom of Heaven 10. Wo be unto them that disdain to humble themselves willingly with little Children For the low gate of the Kingdom of Heaven will not give them entrance And wo be to the rich that have their comforts here for whilest the poor enter into the Kingdom of God they shall stand lamenting without Rejoyce you that be humble and you that be poor be you glad for yours is the Kingdom of God if you walk according to the truth CHAP. LIX That all our hope and trust is to be fixed in God alone CHristian Lord what trust have I in this life Or what is the greatest comfort that all things under Heaven do yield me Is it not thou my Lord God whose mercies are without number Where hath it been well with me without thee Or when could it be ill with me when thou wert present I had rather be poor for thee than rich without thee I rather choose to be a pilgrim on Earth with thee than to possess Heaven without thee Where thou art there is Heaven and there is death and Hell where thou art not Thou art my desire and therefore it behoveth me to sigh and cry and pray unto thee For I have none fully to trust in none that can seasonably help me in my necessities but thee alone my God Thou art my hope thou art my trust thou art my comforter and most faithful unto me in all things 2. All Men seek their own gain thou only seekest my salvation and my profit and turnest all things to my good Although thou exposest me to divers temptations and adversities yet thou orderest all this to my advantage who art wont to try thy beloved ones a Thousand wayes In which trial thou oughtest no
art my meat and my drink my love and my joy my sweetness and all my good 3. O that with thy presence thou wouldest wholly inflame burn and conform me unto thy self that I might be made one spirit with thee by the grace of inward union and by the meltings of ardent love Suffer me not to go from thee hungry and dry but deal mercifully with me as thou hast oftentimes dealt wonderfully with thy Saints What marvel is it if I should be wholly inflamed by thee and die from my self sith thou art fire always burning and never decaying love purifying the heart and enlightning the understanding CHAP. XVII Of fervent love and vehement desire to receive Christ. The voice of the Disciple ple WIth great devotion and ardent love with most hearty affection and fervor I desire to receive thee O Lord as many Saints and devout persons have desired thee when they received thy Sacrament who were most pleasing unto thee in holiness of life and most fervent in devotion O my God my everlasting love my whole good my happiness 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 feel 2. 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 highly pleasing inflamed desires yea and whatsoever also an holy mind can conceive and desire all that with greatest reverence and most inward affection I offer and present unto thee I desire to reserve nothing to my self but freely and most willingly to sacrifice my self and all mine unto thee my Lord God my Creator and my Redeemer I desire to receive thee this day with such affection reverence praise and honor with such gratitude worthiness and love with such faith hope and purity as thy most holy Mother the glorious Virgin Mary received and desired thee when she humbly and devoutly answered the Angel who declared unto her the mystery of the Incarnation and said Behold the handmaid of the Lord let it be done unto me according to thy word 3. And as thy blessed Forerunner the most excellent amongst the Saints Iohn Baptist chearfully leaped by reason of the holy Ghost whilest he was yet shut up in his Mothers womb and afterwards seeing Jesus walking amongst Men humbling himself very much said with devout affection The friend of the Bridegroom that standeth and heareth him rejoyceth with joy for the voice of the Bridegroom so I also wish to be inflamed with great and holy desires and to offer my self up to thee with my whole heart Wherefore I offer also and present unto thee the joys fervent affections mental excesses and supernal illuminations and Heavenly visions of all devout hearts with all the vertues and praises celebrated and to be celebrated by all creatures in Heaven and Earth for my self and all such as are commended to me in prayer that by all thou maist be worthily praised and glorified for ever 4. Receive my Lord God my wishes and desires of giving thee infinite praise and thanks which according to the measure of thy unspeakable greatness are most worthily due unto thee These I yield thee and desire to yield thee every day and moment I do entreat and invite all Heavenly minds and all the devout Servants to give thanks and praises together with me 5. 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 reverently 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 a sinful creature And when they shall have obtained their desired devotion and joyful union and depart from thy sacred Heavenly Table well comforted and marvellously refreshed let them vouchsafe to remember my poor soul. CHAP. XVIII That Man be not a curious searcher of the Sacrament but an humble follower of Christ submitting his sense to faith The voice of the Beloved THou oughtest to beware of curious and unprofitable searching into this most profound Sacrament if thou wilt not be plunged in the depths of doubts He that is a searcher of Majesty shall be oppressed by thy glory God is able to work more than Man can understand A pious and humble inquiry of truth is tolerable so it be always ready to be taught and do endeavor to walk in the sound doctrines of the Fathers 2. Blessed is that simplicity that forsaketh the difficult ways of questions and goeth on in the plain and assured path of Gods Commandments Many have lost devotion whilest they would search after high things Faith and a sincere life required at thy hands not height of understanding nor a diving deep into the mysteries of God If thou dost not understand nor conceive those things that are under thee how shalt thou be able to comprehend those that are above thee Submit thy self to God and let thy sense be subject to faith and the light of knowledg shall be given thee in that degree as shall be profitable and necessary for thee 3. Some are grievously tempted about faith and the Sacrament but this is not to be imputed to them but rather to the Enemy Be not thou anxious nor dispute with thy thoughts neither do thou give answer to the doubts cast in by the Devil but believe the words of God believe his Saints and Prophets and the wicked Enemy will flie from thee It is oftentimes very profitable to the Servant of God to suffer such things For the Devil tempteth not unbelievers and sinners whom he already securely possesseth but he sundry ways tempteth and vexeth the faithful and religious 4. Go forward therefore with a sincere and undoubted faith and come to the Sacrament with unfeigned reverence And whatsoever thou art not able to understand commit securely to Almighty God God deceiveth thee not he is deceived that trusteth to much to himself God walketh with the simple revealeth himself to the humble giveth understanding to the little ones openeth the sense to pure minds and hideth grace from the curious and proud Humane reason is weak and may be deceived but true faith cannot be deceived 5. All reason and natural search ought to follow faith not to go before nor infringe it For faith and love do here chiefly excell and work in a hidden manner in this most holy and excellent Sacrament God who is everlasting and of infinite power doth great and inscrutable things in Heaven and in Earth and there is no searching out of his wonderful works If the works of God were such as might be easily comprehended by humane reason they were not to be called wonderful and unspeakable FINIS
much the more and higher things doth he understand without labor for that he receiveth intellectual light from above A pure sincere and stable Spirit is not distracted though it be employed in many works for that it works all to the honor of God and inwardly being still and quiet seeks not it self in any thing it doth Who hinders and troubles thee more than the unmortified affections of thine own heart A good and godly Man first of all disposeth within himself those things which he is outwardly to act neither do they draw him to the desires of an inordinate inclination but he ordereth them according to the prescript of right reason Who hath a greater combat than he that laboreth to overcome himself This ought to be our endeavor to conquer our selves and daily to wax stronger and to make a further growth in holiness 4. All perfection in this life hath some imperfection mixt with it and no knowledg of ours is without some darkness An humble knowledg of thy self is a surer way to God than a deep search after learning yet learning is not to be blamed nor the mere knowledg of any thing whatsoever to be disliked it being good in it self and ordained by God but a good conscience and a vertuous life is always to be preferred before it But because many endeavor rather to get knowledg than to live well therefore they are often deceived and reap either none or very slender profit of their labors 5. O if Men bestowed as much labor in the rooting out of vices and planting of vertues as they do in moving of questions Neither would there so much hurt be done nor so great scandal be given in the world nor so much looseness be practised in religious Houses Truly at the day of Judgment we shall not be examined what we have read but what we have done not how well we have spoken but how religiously we have lived Tell me now where are all those Doctors and Masters with whom thou wast well acquainted whilst they lived and flourished in learning Now others possess their livings and perhaps do scarce ever think of them In their life-time they seemed something but now they are not spoken of 6. O how quickly doth the glory of the world pass away O that their life had been answerable to their learning then had their study and reading been to good purpose How many perish in this world by reason of vain-learning who take little care of the serving of God And because they rather choose to be great than humble therefore they become vain in their imaginations He is truly great that is great in charity He is truly great that is little in himself and that maketh no account of any height of honor He is truly wise that accounteth all earthly things as dung that he may gain Christ. And he is truly learned that doeth the will of God and forsaketh his own will CHAP. IV. Of wisdom and providence in our actions WE must not give ear to every saying or suggestion but ought warily and leisurely to ponder things according to the will of God But alas such is our weakness that we rather often believe and speak evil of others than good Those that are perfect Men do not easily give credit to every thing one tells them for they know that humane frailty is prone to evil and very subject to fail in words 2. It is great wisdom not to be rash in thy proceedings nor to stand stiffely in thine own conceits as also not to believe every thing which thou hearest nor presently to relate again to others what thou hast heard or dost believe Consult with him that is wise and conscientious and seek to be instructed by a better than thy self rather than to follow thine own inventions A good life maketh a Man wise according to God and giveth him experience in many things How much the humbler one is in himself and more subject and resigned unto God so much the more prudent shall he be in all his affairs and enjoy greater peace and quiet of heart CHAP. V. Of the reading of holy Scriptures TRuth not eloquence is to be sought for in holy Scripture Each part of the Scripture is to be read with the same Spirit wherewith it was written We should rather search after our spiritual profit in the Scriptures than subtilty of speech We ought to read plain and devout books as willingly as high and profound Let not the authority of the Writer offend thee whether he be of great or small learning but let the love of pure truth draw thee to read Search not who spake this or that but mark what is spoken 2. Men pass away but the truth of the Lord remaineth for ever God speaks unto us sundry ways without respect of persons Our own curiosity often hindreth us in reading of the Scriptures when as we will examine and discuss that which we should rather pass over without more ado If thou desire to reap profit read humbly plainly and faithfully never desire the estimation of learning Inquire willingly and hear with silence the words of holy Men dislike not the parables of the Elders for they are not recounted without cause CHAP. VI. Of inordinate affections WHensoever a Man desireth any thing inordinately he is presently disquieted in himself The proud and covetous can never rest The poor and humble in Spirit live together in all peace The Man that is not yet perfectly dead to himself is quickly tempted and overcome in small and trifling things The weak in Spirit and he that is yet in a manner carnal and prone to sensible things can hardly withdraw himself altogether from earthly desires And therefore he is often afflicted when he goeth about to withdraw himself from them and easily falleth into indignation when any opposition is made against him 2. And if he hath followed therein his appetite he is presently disquieted with remorse of conscience for that he yielded to his passion which profiteth him nothing to the obtaining of the peace he sought for True quietness of heart therefore is gotten by resisting our passions not by obeying them There is no peace in the heart of a carnal Man nor of him that is addicted to outward things but in the spiritual and fervent Man CHAP. VII Of flying vain hope and pride HE is vain that putteth his trust in Man or Creatures Be not ashamed to serve others for the love of Jesus Christ nor to be esteemed poor in this world Presume not upon thy self but place thy hope in God Do what lieth in thy power and God will assist thy good affection Trust not in thine own knowledg nor in the subtilty of any living Creature but rather in the grace of God who helpeth the humble and humbleth those that are self-presuming 2. Glory not in wealth if thou have it nor in friends because potent but in God who giveth all things and above all desireth to give thee himself
Extol not thy self for the bigness or beauty of thy body which is dissolved and disfigured with a little sickness Take not pleasure in thy natural gifts or wit lest thereby thou displease God to whom appertaineth all the good whatsoever thou hast by nature 3. Esteem not thy self better than others lest perhaps in the sight of God who knoweth what is in Man thou be accounted worse than they Be not proud of wel-doing for the judgment of God is far different from the judgment of Men and that often offendeth him which pleaseth them If there be any good in thee believe that there is much more in others that so thou mayest conserve humility within thee It is no prejudice unto thee to debase thy self under all Men but it is very prejudicial to thee to prefer thy self before any one Man The humble enjoy continual peace but in the heart of the proud is envy and frequent indignation CHAP. VIII That too much familiarity is to be shunned LAy not thy heart open to every one but treat of thy affairs with the wise and such as fear God Converse not much with young people and strangers Flatter not the rich neither do thou appear willingly before great personages Keep company with the humble and plain ones with the devout and vertuous and confer with them of those things that may edifie Be not familiar with any Woman but in general commend all good Women to God Desire to be familiar with God alone and his Angels and fly the knowledg of Men. 2. We must have charity towards all but familiarity with all is not expedient Sometimes it falleth out that a Person unknown to us is much esteemed of from the good report given him by others whose presence notwithstanding is not grateful to the eyes of the beholders We think sometimes to please others by our company and we rather distaste them with those bad qualities which they discover in us CHAP. IX Of obedience and subjection IT is a great matter to live in obedience to be under a superior and not to be at our own disposing It is much safer to obey than to govern Many live under obedience rather for necessity than for charity such are discontented and do easily repine and murmur Neither can they attain to freedom of mind unless they willingly and heartily put themselves under obedience for the love of God Go whither thou wilt thou shalt find no rest but in humble subjection under the government of a Superior The imagination and change of places have deceived many 2. True it is that every one willingly doth that which agreeth with his own sense and liking and is apt to affect those most that are of his own mind But if God be amongst us we must sometimes for peace sake cease to adhere to our own opinion Who is so wise that he can fully know all things Trust not therefore to thine own opinion but be willing to hear the judgment of others If that which thou thinkest be not amiss and yet thou submittest it for God and followest the opinion of another it shall be better for thee 3. I have often heard that it is safer to hear and take counsel than to give it It may also fall out that each ones opinion may be good but to refuse to yield to others when as reason or cause requireth it is a sign of pride and stiffness CHAP. X. Of the avoiding superfluity in words FLy the tumultuousness of the world as much as thou canst for the talk of worldly affairs hindreth very much although they be recounted with sincere intention for we are quickly defiled and enthralled with vanity I could wish that I had oftentimes held my peace when I have spoken and that I had not been in company Why do we so willingly speak and talk one with another when notwithstanding we seldom return to silence without hurt of conscience The cause why we so willingly talk is for that by discoursing one with another we seek to receive comfort one of another and desire to ease our mind overwearied with sundry thoughts and we very willingly talk and think of those things which we most love and desire or of those which we feel most contrary and troublesom unto us 2. But alas oftentimes in vain and to no end for this outward comfort is the cause of no small loss of inward and divine consolation Therefore we must watch and pray lest our time pass away idlely If it be lawful and expedient for thee to speak speak those things that may edifie An evil custom and neglect of our own good doth give too much liberty to inconsiderate speech Yet religious discourses of spiritual things do greatly further our spiritual growth especially where persons of one mind and spirit be gathered together in God CHAP. XI Of the obtaining of peace and zealous desire of profit in grace WE might enjoy much peace if we would not busie our selves with the words and deeds of other Men which appertain nothing to our charge How can he live long in peace that thrusteth himself into the cares of others that seeks occasions abroad that little or seldom recollecteth himself within his own breast Blessed are the single-hearted for they shall injoy much peace 2. What is the reason why some of the Saints were so perfect and contemplative Because they labored to mortifie themselves wholly to all earthly desires and therefore they could with their whole heart give themselves to God and be free for holy retirement We are too much led by our passions and too solicitous for transitory things We also seldom overcome any one vice perfectly and are not inflamed with a fervent desire to grow better every day and therefore we remain cold and scarce warm in Religion 3. If we were perfectly dead unto our selves and not entangled within our own breasts then should we tast divine things and have some acquaintance with heavenly enjoyments The greatest and indeed the whole impediment is for that we are not disentangled from our passions and lusts neither do we endeavor to enter into that path of perfection which the Saints have walked before us and when any small adversity befalleth us we are too quickly dejected and turn our selves to humane comforts 4. If we would endeavor like Men of courage to stand in the battel surely we should feel the favorable assistance of God from Heaven For he who giveth us occasion to fight to the end we may get the victory is ready to succor those that fight manfully and do trust in his grace If we esteem our progress in religious life to confist only in some exterior observances our devotion will quickly be at an end But let us lay the Axe to the root that being freed from passions we may find rest to our souls 5. If every year we would root out one vice we should sooner become perfect Men. But now oftentimes we perceive it goes contrary and that we were better
of true judgment If God were always the pure intention of our desire we should not be so much troubled through the repugnance of our carnal mind 2. But oftentimes something lurketh within or else occurreth from without which draweth us after it Many secretly seek themselves in their actions and know it not They seem also to live in good peace of mind when things are done according to their will and opinion but if things succeed otherwise than they desire they are straightways troubled and much afflicted The diversities of judgments and opinions cause oftentimes dissentions between religious and devout Persons between Friends and Countrymen 3. An old custom is hardly broken and no Man is willing to be led further than himself can see If thou dost more rely upon thine own reason or industry than upon that power which brings thee under the obedience of Jesus Christ it will be long before thou become illuminated for God will have us perfectly subject unto him and that being enflamed with his love we transcend the narrow limits of humane reason CHAP. XV. Of works done of Charity FOr no worldly thing nor for the love of any Man is any evil to be done but yet for the profit of one that standeth in need a good work is sometimes to be intermitted without any scruple or changed also for a better For by doing this a good work is not lost but changed into a better The exterior work without charity profiteth nothing but whatsoever is done of charity be it never so little and contemptible in the sight of the world it becomes wholly fruitful For God weigheth more with how much love one worketh than how much he doeth He doeth much that loveth much 2. He doeth much that doeth a thing well he doeth well that rather serveth the community than his own proper will Oftentimes it seemeth to be charity and it is rather carnality because natural inclination self-will hope of reward and desire of our own interest will seldom be away 3. He that hath true and perfect charity seeketh himself in nothing but only desireth in all things that the glory of God should be exalted He also envieth none because he affecteth no private good neither will he rejoyce in himself but wisheth above all things to be made happy in the enjoyment of God He attributeth nothing that is good to any Man but wholly referreth it unto God from whom as from the fountain all things proceed in whom finally all the Saints do rest as in their highest fruition O he that had but one spark of true charity would certainly discern that all earthly things be full of vanity CHAP. XVI Of bearing with the defects of others THose things that a Man cannot amend in himself or in others he ought to suffer patiently until God order things otherwise Think that perhaps it is better so for thy trial and patience without which all our good deeds are not much to be esteemed Thou oughtest to pray notwithstanding when thou hast such impediments that God would vouchsafe to help thee and that thou mayest bear them patiently 2. If one that is once or twice warned will not give over contend not with him but commit all to God that his will may be fulfilled and his name honored in all his servants who well knoweth how to turn evil into good Endeavor to be patient in bearing with the defects and infirmities of others of what sort soever they be for that thy self also hast many things which must be suffered by others If thou canst not make thy self such an one as thou wouldst how canst thou expect to have another in all things to thy liking We would willingly have others perfect and yet we amend not our own faults 3. We will have others severely corrected and will not be corrected our selves The large liberty of others displeaseth us and yet we will not have our desires denied us We will have others kept under by strict laws but in no sort will our selves be restrained And thus it appeareth how seldom we weigh our neighbor in the same ballance with our selves If all Men were perfect what should we have to suffer of our neighbor for God 4. But now God hath thus ordered it that we may learn to bear one anothers burden for no Man is without fault no Man but hath his burden no Man sufficient of himself no Man wise enough of himself but we ought to bear with one another comfort one another help instruct and admonish one another Occasions of adversity best discover how great virtue or strength each one hath for occasions make not a Man frail but do shew what he is CHAP. XVII Of a retired life THou must learn to break thy own will in many things if thou wilt have peace and concord with others It is no small matter to dwell in a religious community and to converse therein without complaint and to persevere therein faithfully until death Blessed is he that hath there lived well and ended happily If thou wilt persevere in grace as thou oughtest and profit in virtue esteem thy self as a banished Man and a pilgrim upon earth Thou must be contented for Christs sake to be esteemed as a fool in this world if thou desire to lead an holy life 2. The wearing of a religious habit and shaving of the crown do little profit but change of manners and perfect mortification of passions make a true religious Man He that seeketh any thing else but God and the salvation of his soul shall find nothing but tribulation and sorrow Neither can he remain long in peace that laboreth not to be the least and subject to all 3. Thou camest to serve not to rule Know that thou wast called to suffer and to labor not to be idle or to spend thy time in talk Here therefore Men are proved as gold in the furnace Here no Man can stand unless he humble himself with his whole heart for the love of God CHAP. XVIII Of the examples of the holy Fathers COnsider the lively examples of the holy Fathers in whom true perfection and religion shined and thou shalt see how little it is and almost nothing which we do now in these days Alas what is our life if it be compared to them The Saints and Friends of Christ served the Lord in hunger and thirst in cold and nakedness in labor and weariness in watchings and fastings in prayer and holy meditations in persecutions and many reproaches 2. O how many and grievous tribulations suffered the Apostles Martyrs Confessors Virgins and all the rest that endeavored to follow the steps of Christ They hated their lives in this world that they might possess their souls in everlasting life O how strict and self-renouncing a life led those holy Fathers in the wilderness How long and grievous tentations suffered they How often were they assaulted by the enemy What frequent and fervent prayers offered they to God! How rigorous an abstinence did
be cast upon thee For the love of Jesus maketh a man to despise himself A lover of Jesus and of the Truth and a true inward Christian and one free from inordinate affections can freely turn himself unto God and lift himself above himself in Spirit and with the greatest enjoyment of his Soul rest in God 7. He that judgeth of all things as they are and not as they are said and esteemed to be is truly wise and taught rather by God than men He that can live inwardly and make small reckoning of outward things neither requireth places nor attendeth times for performing of Religious exercises A Spiritual man quickly recollecteth himself because he never poureth out himself wholly to outward things He is not hindred by outward labor or business which may be necessary for the time But as things fall out so he frameth himself unto them He that hath well ordered and disposed all things within careth not for the strange and perverse carriages of men So much is a man hindred and distracted by how much he draweth external matters unto himself 8. If all went well with thee and if thou wert all purged all things would fall out to thy good and advantage But many things displease and often trouble thee because thou art not yet perfectly dead unto thy self nor separated from all earthly things Nothing so defileth and intangleth the heart of man as the impure love to Creatures If thou refuse outward comfort thou wilt be able to contemplate the things of Heaven and often receive internal joy CHAP. II. Of humble submission REspect not much who is with thee or who is against thee But endeavor and take care that God may be with thee in every thing thou doest Have a good Conscience and God will defend thee For whom God will help no malice of man can hurt If thou canst hold thy peace and suffer without doubt thou shalt see that our Lord will help thee He knoweth the time and manner how to deliver thee and therefore thou oughtest to resign thy self unto him It belongs to God to help and to deliver from all shame Oftentimes it is very profitable for the keeping us more humble that others know and reprehend our faults 2. When a man humbleth himself for his faults then he easily pacifieth others and quickly satisfieth those that are offended with him God protecteth and delivereth the humble he loveth and comforteth the humble unto the humble man he enclineth himself unto the humble he giveth great Grace and after his humiliation he raiseth him unto Glory Unto the humble he revealeth his secrets and sweetly draweth and inviteth him unto himself The humble person though he suffer shame is yet in peace for that he resteth in God and not in the World Do not think that thou hast profited any thing unless thou esteem thy self inferior to all CHAP. III. Of a good and peaceable Man FIrst keep thy self in peace and then mayst thou pacifie others A peaceable man doth more good than he that is well Learned A passionate man turneth even good into evil and easily believeth the worst A good peaceable man turneth all things into good He that is well in peace is not suspicious of any But he that is discontented and troubled is tossed with divers suspicions He is neither quiet himself nor suffereth others to be quiet He often speaketh that which he ought not to speak and omitteth that which were more expedient for him to do He considereth what others are bound to do and neglecteth that which he is bound to himself First therefore have a careful zeal over thy self and then thou mayst justly shew thy self zealous also of thy neighbors good 2. Thou knowest well how to excuse and colour thine own deeds and thou wilt not receive the excuses of others It were more meet that thou didst accuse thy self and excusest thy Brother If thou wilt be born withal bear also with another Behold how far off thou art yet from true charity and humility which knoweth not how to be angry with any or to be moved with indignation but only against himself It is no great matter to converse with the good and those that are of a gentle disposition for that is naturally pleasing to all and every one willingly enjoyeth peace and loveth those best that agree with him But to be able to live peaceably with unquiet and perverse men or with the disorderly or such as contradict us is a great grace and a very commendable and manly deed 3. Some there are that keep themselves in peace and are in peace also with others And there are some that neither are in peace themselves nor suffer others to be in peace Some there are who are troublesome to others but always more troublesome to themselves And others there are that keep themselves in peace and labor to bring others unto peace Our whole peace in this miserable life consisteth rather in humble suffering than in not feeling adversities He that can best tell how to suffer will best keep himself in peace He is a conqueror of himself a Lord of the world a friend of Christ and heir of Heaven CHAP. IV. Of a pure mind and upright intention WIth Two wings Man is lifted up from earthly vanities that is with simplicity and purity Simplicity ought to be in our intention Purity in our affection Simplicity doth intend God Purity doth apprehend and take him No good action will hinder thee if thou be inwardly free from all inordinate affection If thou intend and seek nothing else but the will of God and the good of thy neighbor thou shalt enjoy internal liberty If thy heart were sincere and upright then every creature would be unto thee a looking glass of life and a book of holy doctrine There is no creature so little and abject that representeth not the goodness of God 2. If thou wert inwardly good and pure then thou wouldest be well able to see and understand all things without any impediment A pure heart penetrateth Heaven and Hell Such as every one is inwardly so he judgeth outwardly If there be joy in the world surely a Man of a pure heart possesseth it And if there be any where tribulation and affliction an evil conscience best feels it As Iron put into the fire loseth its rust and becometh all bright like fire so he that wholly turneth himself unto God is purged from all fulness and slothfulness and is changed into a new Man 3. When one beginneth to wax cold then he is afraid of a small labor and willingly receiveth external comfort But when he once beginneth to overcome himself perfectly and to walk manfully in the way of God then he esteemeth those things to be light which before seemed grievous unto him CHAP. V Of the consideration of ones self WE cannot trust much to our selves for that grace oftentimes and understanding is wanting There is but little light in us and that which we have
worthy of the high contemplation of God who hath not been exercised with some tribulation for Gods sake For temptation going before is wont to be a sign of ensuing comfort And unto those that are proved by temptations heavenly comfort is promised He that shall overcome saith he I will give him to eat of the Tree of life 8. But divine comfort is given that a Man may be stronger to bear adversities There followeth also temptation lest he should wax proud of any good The Devil sleepeth not neither is the flesh as yet dead therefore cease not to prepare thy self to the battel For on thy right hand and on thy left are enemies that never rest CHAP. X. Of thankfulness for the grace of God WHy seekest thou rest since thou art born to labor Dispose thy self to patience rather than to comfort and to the bearing of the Cross rather than to gladness What secular person is there that would not willingly receive spiritual joy and comfort if he could always have it For spiritual comforts exceed all the delights of the world and pleasures of the flesh All worldly delights are either vain or unclean but spiritual delights are only pleasant and honest sprung from virtue and infused by God into pure minds But no Man can always enjoy these divine comforts according to his desire for the time of temptation is not long away 2. False freedom of mind and great trust of our selves is very contrary to heavenly visitations God doth well in giving the grace of comfort but Man doth evil in not returning all again unto God with thanksgiving And therefore the gifts of grace cannot flow in us because we are not thankful to the giver and return them not wholly to the head-fountain For grace ever attendeth him that is thankful and from the proud shall be taken that which is wont to be given to the humble 3. I desire not that consolation that taketh from me compunction nor do I affect that contemplation which leadeth to haughtiness of mind For all that is high is not holy nor all that is sweet good nor every desire pure nor every thing that is dear unto us is grateful to God I do willingly accept of that Grace whereby I may ever become more humble and affected with an holy fear and be made more ready to forsake my self He that is taught by the gift of grace and school'd by the scourge of the withdrawing thereof will not dare to attribute any good to himself but will rather acknowledg himself poor and naked Give unto God that which is Gods and ascribe unto thy self that which is thine own that is give thanks to God for his grace and acknowledg that nothing is to be attributed to thee but only sin and the punishment due thereunto 4. Set thy self always in the lowest place and the highest shall be given thee for the highest consist not without the lowest The chiefest Saints before God are the least in their own judgments and how much the more glorious so much the humbler within themselves Those that are full of truth and Heavenly glory are not desirous of vain glory Those that are firmly setled and grounded in God can no way be proud And they that ascribe all unto God what good soever they have received seek not glory one of another but would have that glory which is from God alone and desire above all things to praise God in himself and in all the Saints and always tend unto the same 5. Be therefore thankful for the least gift so shalt thou be meet to receive greater Let the least be unto thee also as the greatest and the most contemptible as an especial gift If thou consider the worth of the giver no gift will seem little or of too mean esteem For it is not little that is given by the most high God Yea if he should give punishment and stripes it ought to be grateful for that he doth it always for our welfare whatsoever he permitteth to happen unto us He that desireth to keep the grace of God let him be thankful for the grace given and patient for the taking away thereof Let him pray that it may return Let him be wary and humble lest he lose it CHAP. XI How few the lovers of the Cross of Christ are JEsus hath now many lovers of his Heavenly Kingdom but few bearers of his Cross. He hath many desirous of comfort but few of tribulation He findeth many companions of his table but few of his abstinence All desire to rejoyce with him few will suffer any thing for him or with him Many follow Jesus unto the breaking of Bread but few to the drinking of the Cup of his passion Many reverence his miracles few follow the ignominy of his Cross. Many love Jesus as long as adversities happen not Many praise and bless him as long as they receive any comforts from him But if Jesus hide himself and leave them but a while they fall either into complaint or into too much dejection of mind 2. But they that love Jesus for Jesus and not for some comfort of their own bless him in all tribulation and anguish of heart as well as in the greatest comfort And although he should never give them comfort they notwithstanding would ever praise him and always give him thanks 3. O how powerful is the pure love of Jesus which is mixed with no self-love nor proper interest Are not all those to be called hirelings that ever seek comforts Do they not shew themselves to be rather lovers of themselves than of Christ that always think of their own commodity and gain Where may one be found that will serve God freely 4. It is hard to find any one so spiritual that is stript of the love of all earthly things For where is any one to be found that is indeed poor in spirit and free from all affection of creatures He 's a Jewel of such price as is scarce to be met with in these parts If a Man should give all his wealth yet is it nothing And if he should outwardly express great repentance yet it is little And if he should attain to all knowledg he is yet afar off And if he should be of great virtue and very fervent devotion yet there is much wanting to wit one thing which is most necessary for him What is that that leaving all he forsake himself and go wholly from himself and retain nothing of self-self-love And when he hath done all that he knoweth to be done let him think that he hath done nothing 5. Let him not weigh that much which might be much esteemed but according to truth let him affirm himself to be an unprofitable servant as our Saviour hath said when you shall have done all things that are commanded you say we are unprofitable servants Then may he be truly poor and naked in spirit and say with the Prophet I am alone and poor yet no man richer no Man
to be strengthened and comforted by thee visit me therefore often and instruct me with thy holy discipline Deliver me from evil passions and heal my heart of all inordinate affections that being cured within and well purged I may be made fit to Love strong to suffer and constant to persevere 3. Love is a great thing in very truth a great good which alone maketh every thing that is heavy light and beareth equally that which is unequal For it carrieth a Burden without a Burden and maketh every thing that is bitter sweet and savoury The noble Love of Jesus inforceth Man to do great things and stirreth him up to desire always what is most perfect Love will be aloft and not kept down with any base thing Love will be free and loose from all worldly affection to the end its inward sight be not prejudiced that it be not either entangled by any temporal prosperity or subdued by adversity Nothing is sweeter than Love nothing stronger nothing higher nothing more large nothing more pleasant nothing fuller nor better in Heaven or in Earth Because Love is born of God and cannot rest but in God above all Creatures 4. He that loveth flyeth runneth and rejoyceth he is free and not held in He giveth all for all and hath all in all for that he resteth in one Highest above all from whence all good floweth and proceedeth He respecteth not the gifts but turneth himself above all goods unto the giver Love oftentimes knoweth no measure but is inflamed above all measure Love feeleth no burden weigheth no pains desireth above its strength complaineth not of impossibility for that it thinketh all things lawful and possible It is therefore able to undertake all things and performeth and bringeth many things to pass whereas he that doth not Love fainteth and lyes down 5. Love watcheth and sleeping sleepeth not Being wearied is not tired straitned is not pressed frightned is not troubled But like a lively flame and burning Torch breaking upwards and securely passeth through all If any one loveth he knoweth what this voice cryeth A loud cry in the ears of God is the ardent affection of the Soul which saith My God my Love thou art wholly mine and I wholly thine 6. Enlarge me in Love that with the inward mouth of my heart I may taste how sweet it is to Love and to be melted and swim in thy Love Let me be possessed by Love mounting above my self with excessive fervor and admiration Let me Sing the Song of Love let me follow thee on high my Beloved let my Soul rejoycing through Love spend it self in thy Praise Let me Love thee more than my self and not my self but for thee and all in thee that truly Love thee as the law of Love commandeth which shineth out from thee 7. Love is swift sincere pious pleasant and delightful strong patient faithful prudent long-suffering manly and never seeking it self For where one seeketh himself there he falleth from Love Love is circumspect humble and upright not softly nor light not attending unto vain things sober chast constant quiet and guarded in all the senses Love is subject and obedient to Superiors mean and abject to it self devout and thankful unto God trusting and hoping always in him even then when God imparteth no sweetness unto it For without sorrow none liveth in Love 8. He that is not ready to suffer all things and stand to the will of his beloved is not worthy to be called a Lover A Lover ought to embrace willingly all that is hard and distasteful for his Beloved and not to turn away from him for any contrary accidents CHAP VI. Of the proof of a true Lover CHrist. Son thou art not yet a strong and prudent Lover Christian. Wherefore Lord Christ. Because thou givest over for a small adversity and too greedily seekest comfort A strong Lover standeth firmly in temptations and giveth not credit to the crafty perswasions of the enemy As I please him in prosperity so I am not unpleasant to him in adversity 2. A prudent Lover considereth not so much the gift of his Lover as the Love of the giver He rather esteemeth the good will than the value and placeth all gifts under his Beloved A noble Lover resteth not in the gift but in me above every gift All therefore is not lost if sometimes thou hast less taste of me than thou wouldest That good and sweet affection which thou sometimes feelest is the effect of present grace and a certain fore-taste of the heavenly Country whereon thou mayest not rely too much for it goeth and cometh But to fight against evil motions of the mind which may happen unto thee and to despise the suggestions of the Devil is a notable sign of virtue and shall have great reward 3. Let not therefore strange fancies forced into thee of any matter whatsoever trouble thee Retain a strong purpose and an upright intention to God Neither is it an illusion that sometimes thou art suddenly rapt on high and presently returnest again unto the accustomed vanities of thy heart For thou dost rather unwillingly suffer them than commit them and as long as they displease thee and thou strivest against them it is matter of reward and no loss 4. Know that thy antient enemy doth ever strive to hinder thy desire to good and to deliver thee from all religious exercise to wit from the devout memory of my passion from the profitable remembrance of thy sins from the guard of thine own heart and from the firm purpose of profiting in virtue He injecteth many evil thoughts into thy mind that he may cause a wearisomness and horror in thee to draw thee from Prayer and Holy reading Humble confession is displeasing unto him and if he could he would cause thee to cease from receiving the Sacrament Trust him not nor care for him although he should often set snares of deceit to intrap thee Charge him with it when he suggesteth evil and unclean thoughts unto thee Say unto him Away unclean Spirit blush miserable wretch thou art very unclean that bringest such things unto mine ears Away from me wicked deceiver thou shalt have no part in me But Jesus shall be with me as a strong Warrior and thou shalt stand confounded I had rather die and undergo any torment than consent unto thee Hold thy peace and be silent I will hear thee no more though thou shouldest work me many troubles The Lord is my light and my Salvation whom shall I fear If whole Armies should stand together against me my heart shall not fear The Lord is my helper and my redeemer 5. Fight like a good Soldier and if thou sometimes fall through frailty take greater strength than before trusting in my more abundant grace and take great heed of vain pleasing of thy self and of pride This brings many into error and makes them sometimes fall into almost incurable blindness Let the fall of the proud foolishly presuming of
themselves serve thee for a warning and keep thee perpetually humble CHAP. VII That grace is to be hid under the veil of Humility CHrist. Son it is more profitable and safe for thee to hide the grace of devotion not to extol thy self nor to speak much nor to esteem much thereof but rather to despise thy self and fear it as given to one unworthy thereof This affection is not to be cleaved unto which may be quickly changed unto the contrary Think when thou art in grace how miserable and needy thou art wont to be without grace Neither doth therein only consist the proficiency of a spiritual life when thou hast the grace of comfort but when thou humbly self-denyingly and patiently sufferest the withdrawing thereof so that thou be not then less diligent in the exercise of prayer nor suffer the rest of thy accustomed duties to be neglected but that thou willingly perform what lieth in thee according to the best of thy power and understanding not neglecting thy self wholly for the dryness and trouble of mind which thou feelest 2. There are many that when it succeedeth not well with them presently they become impatient or slothful The way of Man is not always in his power but it belongeth to God to give and to comfort when he will and how much he will and whom he will as it shall please him and no more Some unadvised persons have overthrown themselves for the greedy desire which they had of the grace of devotion attempting more than they were able to perform not weighing the measure of their weakness but following rather the desire of their heart than the judgment of reason And because they presumed on greater matters than was pleasing to God they quickly lost his grace They became needy and left in a dejected estate that built themselves nests in Heaven to the end that being humbled and impoverished they might learn not to flie with their own wings but to trust under my wings They that are yet but novices and unacquainted in the way of the Lord unless they govern themselves by the counsel of discreet Persons may easily be deceived and overthrown 3. And if they will rather follow their own judgment than give credit to others that are experienced their end will be dangerous if they will not be drawn from their own conceit Seldom those that are selfwise suffer themselves humbly to be governed by others A little knowledg with Humility and a slender understanding is better than great measures of learning with a vain self-liking It is better for thee to have little than much of that whereof thou mayest be proud He doth not discreetly that wholly giveth himself over to mirth forgetting his former poverty and the chaste fear of God which feareth to lose the grace which he hath obtained Neither is he virtuously wise that in time of adversity or any tribulation whatsoever yieldeth to despairing thoughts and thinketh and imagineth of me less confidently than he ought 4. He that will be over secure in time of peace shall be often found in time of war too dejected and fearful If thou couldest always continue humble and lowly within thy self and order and govern thy spirit well thou shouldest not so soon fall into danger and offence It is good counsel that when fervor of spirit is kindled within thee thou shouldest think what will become of thee when that light shall leave thee And when that doth happen remember the light may return again which for thy instruction and my glory I have withdrawn for a time 5. Such proof is often more profitable than if thou shouldest always enjoy prosperity according to thy desire For a Mans worthiness is not to be judged by the number of visions and comforts which he hath or by his knowledg in Scripture or by his being placed in high degree but in that he is grounded in true humility and filled with divine love if he always purely and entirely seek the honor of God if he esteem himself nothing and unfriendly despise himself and rejoyce more to be despised and humbled by others than to be honored CHAP. VIII Of a mean conceit of our selves in the sight of God CHristian Shall I speak unto my Lord sith I am Dust and Ashes If I esteem better of my self behold thou standest against me and my iniquities bear true witness against me Neither can I speak against it But if I abase and esteem nothing of my self and cast off all self-esteem and as I am account my self to be Dust thy grace will be favorable unto me and thy light will be near unto my heart and all self-esteem how little soever shall be swallowed up in the deep Valley of my nothingness and perish everlastingly There thou shewest my self unto me what I am what I have been and whither I am come for I am nothing and I knew it not And if I be left to my self behold I become nothing but mere weakness But if thou suddenly look upon me I am presently made strong and filled with new joy And it is a great marvel that I am so suddenly lifted up and so graciously embraced by thee that of mine own weight always sink downward 2. Thy Love is cause hereof freely preventing me and relieving me in so many necessities preserving me also from grievous dangers and delivering me as I may truly say from innumerable evils For surely by inordinate loving my self I lost my self and by seeking thee alone and purely loving thee I have found both my self and thee and by that Love have more deeply brought my self to nothing For that thou O most sweet Lord dealest with me above all desert and above all that I dare hope and request 3. Blessed be thou my God for although I be unworthy of any benefits yet the nobleness of thy bounty and thy infinite goodness never ceaseth to do good even to the ungrateful and to them that be turned away far from thee Turn us unto thee O Lord that we may be thankful humble and holy for thou art our safety our power and our strength CHAP. IX That all things are to be referred unto God as unto the last end CHrist. Son I ought to be thy chiefest and last end if thou desirest to be truly blessed With this intention thy affection shall be purified which is oftentimes inclined inordinately to it self and unto Creatures For if in any thing thou seekest thy self thou presently faintest and driest up within thy self Refer therefore all things chiefly unto me for I am he that have given all Consider every thing as flowing from the Highest good and therefore all things are to be reduced unto me as unto their Original 2. Out of me as out of a living Fountain the little and the great the poor and the rich to draw the water of life and they that willingly and freely serve me shall receive grace for grace But he that will glory out of me or be delighted in any particular
patiently for God the present evils of this Dost thou think that the Men of this World suffer little or nothing Look into the life even of them that live in greatest delicacies and thou shalt find it otherwise But thou wilt say they have many delights and follow their own wills and therefore they make small account of their tribulations Be it so that they have whatsoever they will but how long dost thou think it will last 3. Behold the wealthy of this World vanish away like smoak and there shall be no memory of their joys past Yea even while they live also they rest not in them without bitterness irksomeness and fear For the self same thing in which they take their delight is oftentimes unto them the cause of sorrow They have their desert who for that they inordinately seek and follow delights they do not enjoy them but with shame and sorrow 4. O how short and false how inordinate and filthy are all those pleasures Yet so Drunken and Blind are Men that they understand it not But like Dumb beasts for a little pleasure of a corruptible life they incur the Eternal death of their Soul Do not thou therefore my Son go after thy Lusts but forsake thine own will Psal. 37. Delight in the Lord and he will give thee the desires of thy heart 5. For if thou desire true delight and to be more plentifully comforted by me behold in the contempt of all wordly things and in the cutting off all base delights shall be thy blessing and abundant comforts shall be given thee And how much the more thou withdrawest thy self from all comfort of Creatures so much the sweeter and more powerful consolations shalt thou find in me But at first thou canst not attain unto them without fome sorrow nor without a laborious conflict Thy old custom will make resistance and thou must overcome it with another custom that is better Thy flesh will murmur but thou must bridle it with fervor of Spirit The old Serpent will sting and trouble thee but by Prayer he shall be put to flight and by profitable industry thou shalt stop the way against him CHAP. XIII Of the humble obedience of a Subject according to the example of Christ. CHrist. Son he that endeavoreth to withdraw himself from obedience withdraweth himself from grace And he that seeketh things private shall lose the publick He that doth not willingly and freely submit himself to his Superior it is a sign that his flesh is not as yet perfectly obedient unto him but oftentimes kicketh and murmureth against him Learn therefore readily to submit thy self to thy Superior if thou desirest to subdue thine own flesh For the outward enemy is sooner overcome if the inward Man be not wasted There is no worse enemy nor more troublesome to the Soul than thou art unto thy self not agreeing well with the Spirit Thou must of necessity have a true contempt of thy self if thou wilt prevail against flesh and blood 2. Because thou lovest thy self as yet too inordinately therefore thou art afraid to resign thy self wholly to the will of others But what great matter is it if thou that art Dust and nothing submit thy self to a Man for God when I the Almighty and highest Soveraign who created all things of nothing humbly submitted my self unto Man for thee I became the most humble and abject of all Men that thou mightest overcome thy pride with my humility Learn to obey thou that art Dust. Learn to humble thy self thou Earth and Clay and put thy self under the Feet of all Men. Learn to break thine own will and to yield thy self to all Subjection 3. Be vehement against thy self and suffer not pride to live in thee But so humble and submit thy self to all that every one may go over thee and tread thee as dirt of the Streets under their Feet Vain Man what canst thou complain of What canst thou answer foul sinner to them that reprove thee who hast so often offended God and so many times deserved Hell But mine eye hath spared thee because thy Soul was precious in my sight that thou mightest know my Love and always remain thankful for my benefits and that thou mightest continually give thy self to true subjection and humility and mightest bear patiently the contempt of thy self CHAP. XIV Of the secret Iudgments of God to be considered lest we be exalted in our good deeds Christian. Thou thunderest forth thy Judgments over me O Lord and shakest all my bones with fear and trembling and my Soul is fore afraid I stand astonished when I consider that the Heavens are not pure in thy sight If thou hast found wickedness in Angels and hast not pardoned them what shall become of me Stars fell from Heaven and what do I presume that am Dust They whose works seemed commendable fell into the lowest misery And I have seen them that did eat the Bread of Angels to be delighted with the husks of Swine 2. There is therefore no sanctity if thou O Lord withdrawest thy hand No wisdom availeth if thou ceasest to Govern No strength helpeth if thou leavest to defend No chastity is secure if thou dost not protect it No custody of our own profitable if thy sacred watchfulness be not present For if we be left of thee we sink and perish but if thou vouchsafest to visit us we are raised up and live We are inconstant but by thee we are established we wax cold but by thee we are enflamed 3. O how meanly and humbly ought I to think of my self how little yea nothing ought I to esteem it if I seem to have any good O Lord with what profound Humility ought I to submit my self to thy bottomless judgements where I find my self to be nothing else but nothing and nothing O unmeasurable weight O sea that can never be passed over where I find my self only and wholly nothing Where then is the lurking hole of glory Where is the confidence conceived of virtue All vain glorying is swallowed up in the deep of thy judgements over me 4. What is all flesh in thy sight Shall the clay glory against him that frameth it How can he be lifted up with vain words whose heart is truly subject to God All the world cannot lift him up whom the Truth hath subjected unto it self Neither shall he be moved with the Tongues of all his praisers that hath setled his whole hope in God For as for them that speak behold they all are nothing they shall pass away with the sound of their words but the truth of the Lord remaineth for ever CHAP. XV. How we are to stand affected and what we are to say in every thing which we desire CHrist. Son say thus in every thing Lord if it be pleasing unto thee let this be done in this sort Lord if it be to thy honor let this be done in thy Name Lord if thou seest it expedient for me and allowest it
Witnesses are thy Apostles themselves whom thou hast made Princes in all the Earth And yet they lived without complaint in the world so humble and simple without all malice and deceit that they also rejoyced to suffer reproach for thy Name and what the world abhorreth they embraced with great affection 5. Nothing therefore ought so to rejoyce him that loveth thee and acknowledgeth thy benefits as thy will in him and the good pleasure of thy eternal appointment wherewith he ought to be so contented and comforted that he would as willingly be the least as any would wish to be the greatest and as peaceable and contented in the last as in the first place and as willing to be despised and contemned and to be of no esteem or account as to be preferred in honor before all others and to be greater in the world For thy will and the love of thy glory ought to be preferred before all things and to comfort him more and please him better than all the benefits which either he hath received or may receive CHAP. XXIII Of Four things that bring much peace CHrist. Son now I will teach thee the way of peace and true liberty Christian Do Lord I beseech thee as thou sayest for I shall be very glad to hear it Christ. Endeavor my Son to do rather the will of another than thine own Ever choose rather to have less than more Always seek the lowest place and to be inferior to every one Wish always and pray that the will of God may be wholly fulfilled filled in thee Behold such a Man entreth into the bounds of peace and quietness 2. Christian. Lord this thy short speech containeth much perfection It is little in words but full in sense and abundant in fruit For if it could faithfully be kept by me then should I not so easily be troubled For as often as I feel my self unquiet and afflicted I find that I have strayed from this Doctrine But thou that canst do all things and ever lovest the profiting of my soul increase in me thy grace that I may fulfil thy words and work out mine own salvation A Prayer against evil thoughts 3. My Lord God be not far from me my God have regard to help me for sundry thoughts have risen up against me and great fears afflicting my soul. How shall I pass through them without hurt How shall I utterly break them Christ. I saith he will go before thee and will humble the great ones of the earth I will open the Doors of the Prison and reveal unto thee hidden secrets Christian. Do Lord as thou sayest and let all my evil thoughts fly from before thy face This is my hope my only comfort to fly unto thee in every tribulation to trust in thee to call upon thee from my heart and to expect patiently thy comfort A Prayer for enlightning of the Mind 4. Enlighten me O good Jesus with a clear-shining inward light and drive away all darkness from the habitation of my heart Repress my many wandring thoughts and utterly break in pieces those temptations which violently assault me Fight strongly for me and vanquish those evil beasts I mean those inticing desires of the flesh that so peace may be obtained by thy power and that abundance of thy praise may sound in the holy Court of a pure conscience Command the Winds and Tempests say unto the Sea Be still and to the North Wind Blow not and a great calm shall ensue 5. Send forth thy light and thy truth that they may shine upon the earth for I am as the earth without form and void until thou enlighten me Pour out thy grace from above let thy Heavenly dew distil upon my heart supply fresh streams of grace to water the face of the Earth that it may bring forth good and excellent fruit Lift up my mind which is pressed down by the weight of sins Draw up my whole desire to Heavenly things that having tasted the sweetness of supernal happiness it may be irksome to me even to think of earthly vanities 6. Pluck me and deliver me from all the unlasting comfort of creatures for no created thing can fully comfort and quiet my desire Joyn me unto thee with an unseparable band of love for thou even alone dost satisfie him that loveth thee and without thee all things are vain CHAP. XXIV Of flying curious inquiry of the life of others CHrist. Son be not curious trouble not thy self with idle cares What is this or that to thee do thou follow me For what is it to thee whether that Man be such or no or whether this Man do or speak this or that Thou shalt not need to answer for others but shalt give account of thy self Why therefore dost thou trouble thy self Behold I know every one and do see all things that are under the Sun and do understand how it is with every one what he thinks what he would and at what his intention aims All things therefore are to be commited unto me but do thou keep thy self in good peace and let the unquiet be as unquiet as they will Whatsoever they shall have done or said shall fall upon themselves for they cannot deceive me 2. Be not careful for the shadow of a great name or for the familiarity of many nor for the private affection of Men for these things both distract and greatly darken the heart I would willingly utter my words and reveal my secrets unto thee if thou didst diligently observe my coming and didst open the Door of thy heart unto me Be careful and watch in prayer and humble thy self in all things CHAP. XXV Wherein the firm peace of the heart and true spiritual profiting consisteth CHrist. Son I have said Peace I leave with you my peace I give to you not as the world giveth give I unto you All do desire peace but all care not for those things that appertain unto true peace My peace is with the humble and meek of heart Thy peace doth consist in much patience If thou wilt hear me and follow my voice thou mayst enjoy much peace Christian. What then shall I do Lord Christ. In every thing attend unto thy self what thou doest and what thou sayest and direct thy whole intention unto this that thou mayst please me alone and desire or seek nothing besides me Of the sayings and doings of others judg nothing rashly neither do thou entangle thy self with things not commited unto thee and doing thus thou shalt be little or seldom troubled 2. But never to feel any trouble at all nor to suffer any grief of heart or body is not the state of this life but everlasting rest Think not therefore that thou hast found true peace if thou feelest no sorrow nor that then all is well if thou have no adversary nor that all is perfect if all things be done according to thy desire Neither do thou then esteem highly of thy self or account thy self to
most precious body of Christ 8. O God the invisible Creator of the world how wonderfully dost thou deal with us how sweetly and graciously dost thou dispose of all things with thine elect to whom thou offerest thy self to be received in the Sacrament O this exceedeth all understanding This chiefly draweth the hearts of the religious and inflameth their affections For thy true faithful Servants that dispose their whole life to amendment by this most precious Sacrament oftentimes gain much of the grace of devotion and love of holiness 9. O the admirable and hidden grace of this Sacrament which only the faithful ones of Christ do know but the unbelieving and such as are slaves unto sin cannot have experience thereof In this Sacrament spiritual grace is given and strength which was lost is restored in the soul and the beauty disfigured by sin returneth again This grace is sometimes so great that out of the fulness of devotion which is here given not only the mind but the weak body also feeleth great increase of strength 10. Our coldness and negligence surely is much to be wailed and pittied that we are not drawn with greater affection to receive Christ in whom all the hope and merit of those that are to be saved doth consist For he is our sanctification and redemption he is the comfort of those who are here but travellers and the everlasting fruition of Saints It is much therefore to be lamented that many do so little consider this comfortable mystery which rejoyceth Heaven and preserveth the whole world O the blindness and hardness of Mans heart that doth not more deeply weigh so unspeakable a gift but rather cometh by the daily use thereof to regard it little or nothing 11. For if this most holy Sacrament should be celebrated in one place only and consecrated by one only Minister in the world with how great desires dost thou think would Men be affected to that place and to such a Minister that they might enjoy the celebration of these divine mysteries But now there are many Ministers and Christ is offered in many places that so the grace and love of God to Man may appear so much the greater how much the more this sacred Communion is spread through the world Thanks be unto thee good Jesus the everlasting shepherd that hast vouchsafed to refresh us who are poor and in a state of banishment with thy precious body and blood and to invite us to the receiving of these mysteries with the words of thy own mouth saying Come unto me all ye that labor and are burdened and I will refresh you CHAP. II. That the great goodness and love of God is exhibited to Man in this Sacrament The voice of the Disciple IN confidence of thy goodness and great mercy O Lord being sick I approach unto my Savior being hungry and thirsty to the Fountain of life needy to the King of Heaven a Servant unto my Lord a creature to my Creator being disconsolate I come to thee my merciful comforter But whence is this to me that thou vouch-safest to come unto me Who am I that thou shouldest give thy self unto me How dare a sinner appear before thee And how is it that thou dost vouchsafe to come unto a sinner Thou knowest thy Servant and seest that he hath no good thing in him for which thou shouldest bestow this favor upon him I confess therefore my unworthiness and I acknowledg thy goodness I praise thy mercy and give thee thanks for this thy transcendent love For thou dost this for thine own sake not for any merits of mine to the end that thy goodness may be better known unto me thy love more abundantly shewed and thy gracious condescension may be the more eminently set forth Since therefore it is thy pleasure and thou hast commanded that it should be so this thy favor is also dearly pleasing to me and I wish that my sins may be no hindrance herein 2. O most sweet and benign Jesus how great reverence and thanks together with perpetual praise is due unto thee for the receiving of thy sacred body whose preciousness no Man is able to express But what shall I think of at this Communion now that I am to approach unto my Lord whom I am not able duly to honor and yet I desire to receive him with devotion What can I think better and more profitable than to humble my self wholly before thee and to exalt thy infinite goodness above me I praise thee my God and will exalt thee for ever and I do despise and submit my self unto thee in a deep sense of my own unworthiness 3. Behold thou art the Holy of Holies and I the skum of sinners Behold thou inclinest unto me who am not worthy so much as to look up unto thee Behold thou comest unto me It is thy will to be with me thou invitest me to thy banquet Thou wilt give me the food of Heaven and bread of Angels to eat which is no other indeed than thy self the living bread that descendest from Heaven and givest life unto the world world 4. Behold from whence doth this love proceed What a gracious condescension of thine appeareth herein How great thanks and praises are due unto thee for these benefits O how good and profitable was thy councel when thou ordainedst it How sweet and pleasant the banquet when thou gavest thy self to be our food How wonderful is this thy doing O Lord how mighty is thy power how unspeakable is thy truth For thou sayest the word and all things were made and this was done which thou commandest 5. A thing of great admiration that thou my Lord God true God and Man shouldest be exhibited unto us by the Elements of Bread and Wine Thou who art the Lord of all things and standest in need of none had pleased to dwell in us by means of this thy Sacrament preserve my heart and body unspotted that with a chearful and pure conscience I may often celebrate thy mysteries and receive them to my everlasting health which thou hast chiefly ordained and instituted for thy honor and for a perpetual memorial 6. Rejoyce O my soul and give thanks unto God for so noble a gift and so singular a comfort left unto thee in this vale of tears For as often as thou callest to mind this mystery and receivest the body of Christ so often dost thou remember the work of thy redemption and art made partaker of all the merits of Christ. For the love of Christ is never diminished and the greatness of his propitiation is never exhausted Therefore thou oughtest always to dispose thy self hereunto by a fresh renewing of thy mind and to weigh with attentive consideration this great mystery of thy salvation So great new and joyful it ought to seem unto thee when thou comest to these holy mysteries as if the same day Christ first descending into the womb of the Virgin were become Man or hanging on the