sorrowful and desolate 13 Thou doest therefore foolishly if thou doest trust or rejoyce in any other It is better for theâ— to have all the world against thee then Iesus offended with thee 14 Amongst all things therefore that be deare unto thee let Iesus alone be thy chiefest beloved 15 Love all for Iesus but Iesus for himselfe Iesus Châ—ist alone is especially to be beloved who alone is found to be good and faithfull above all friends 16 For him and in him let aswell friends as foes be deare unto thee and all these are to be prayed for that all may know and love him 17 Never desire to be singularly commended or beloved for that appertaineth only unto God who hath none like unto himselfe 17 Neither doe thou desire that the heart of any should be set on thee nor doe thou set thy heart on the love of any but let Iesus be in thee and in every vertuous and good man 18 Be pure and free within and intangle not thy heart with any creaâ—â—re Thou oughtest to be as it were naked and carry a pure heart to God if thou wilt consider and prove and see how sweet our Lord is 19 And truly unlesse thou be prevented and drawen by his grace thou shalt never attaine to that happinesse to forsake and cast away all that thou alone maist be united to him alone 20 For when the grace of God commeth unto a man then he is strong and nothing is hard unto him and when it goeth away he is poore and weake and as it were left unto the will of whomsoever will afflict him 21 In this thou oughtest not to be dejected nor despaire but to resigne thy selfe with all indifferency unto the wâ—ll of God and to â—eare all things that befall thee for the glory of Christ. 22 For after winter followeth summer after night commeth day after a tempest faire weather CHAP. IX Of the want of all comfort IT is 〈◊〉 great matter to despise humane 〈◊〉 when we have divine or to negâ—â—â— divine when we have humane 2 It 〈…〉 and very much to be able to wanâ— both humane and divine comfort 2 And for the honour and glory of God to be willing to endure desolation of heart and to seeke himselfe in nothing nor to regard his owne good actions 3 What great matter is it if thou be cheerfull and devout at the comming of heavenly grace This houre is wâ—â—shed for of all men 4 He rideth easily whom the grace of God carrieth And what marvaile if he feele not his burden who is borne up by the Almighty and led by the greatest guide 5 We are alwaies willing to have something for our comfort and a man doth hardly put off and forsake himself The holy Martyr S. Laurence overcame the world with his Prelate 6 Because he despised whatsoever seemed delightsome in the world and for the love of Christ he patiently suffered the high Priest of God S. Siâ—tus to be taken from him whom he most loved 7 He overcame therefore the love of man by the love of the Creator and he rather chose the divine pleasure then humane comfort 8 See thou also learne to forsake some necessary thing and a beloved friend for the love of God 9 Be not grieved when thou art forsaken by a friend knowing that we all at length must be separated one from another 10 A man must fight long and with a constant mind before he gâ—â— the victory and be able to place his whole heart in God 11 When a man trusteth in himselfe he easily slideth unto humane comforts 12 But a true lover of Christ and a diligent follower of vertue giveth not himselfe to such solace nor seeketh sensible sweetnesse but rather forcible exercises and to sustaine hard labours for Christ. 13 When therefore spirituall comfort is given thee from God receive it thankfully but know that it is the gift of God not any desert of thine 14 Be not puffed up joy not too much neither doe thou presume vainly but be rather the more humble for that grace and more wary and fearefull in all thy actions for that houre will passe away and temptation will succeed 15 When consolation is taken from thee despaire not presently but with humility and patience attend the heavenly visitation for God is able againe to give thee greater consolation 16 This is not new nor strange unto them that have experience in the way of God for in the great Saints and ancient Prophets there was oftentimes such kind of alteration 17 For which cause one when he had grace said I said in my prosperity I shall never be removed 18 But when this was gone from him he addeth what he found in himselfe saying Thou turnedst thy face from me and I became troubled 19 Yet doth he not despaire in the midst of these changes but more earnestly prayeth unto our Lord and saith Vnto thee O Lord I will cry and I will pray unto my God 20 Lastly he receiveth the fruit of his prayer and witnesseth that he was heard saying Our Lord hath heard me and taken pity on me our Lord is become my helper 21 But wherein Thou hast turned saith he my sorrow into joy and thou hast compassed me about with gladnesse 22 If great Saints have been so dealt with all we that are poore and weake ought not to despaire if we be sometimes fervent and sometimes cold 23 For the spirit commeth and goeth according to the good pleasure of his will for which cause blessed Iob saith Thou visitest him early in the morning and suddainly thou provest him 24 Whereupon therefore can I hope or wherein ought I to trust but in the great mercy of God alone and in the onely hope of heavenly grace 25 For whether I enjoy the presence of good men or devout brethren or faithfull friends or holy Bookes or learned treatises or sweet songs and himmes 26 All these helpe litle and have litle savour when grace forsaketh me and I remaine left in my owne poverty 27 At such a time there is no better remedy then patience and the resigning of my selfe unto the will of God 28 I never found any so religious and devout that hath not had sometimes a with drawing of grace or felt not a decrease of fervour 29 There was never Saint so highly rapt and illuminated who first or last was not tempted 30 For he is not worthy of the high contemplation of God who hath not been exercised with some tribulation for God's sake 31 For temptation going before is wont to be a signe 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 eate of the tree of life 32 But divine comfort is given that a man may be stronger to beare adversities There followeth also temptation lest we should waxe proud of that good 33 The Divell sleepeth not neither is our flesh as yet dead
unto thee who sometimes with thy comfort refreshest me unworthy of all comfort 3 I ever blesse and glorify thee with thy only begotten Son and the holy Ghost the comforter for ever and ever 4 O God my Lord the holy lover of my soule when thou shalt come into my heart all that is within me will rejoyce 5 Thou art my glory and the exultation of my heart thou art my hope and my refuge in the day of my tribulation 6 But because I am yet weak in love and imperfect in vertue therefore I have need to be strengthned comforted by thee 7 Visit me therefore often and instruct me with thy holy discipline deliver me from evill passions and heale my heart of all mordinate affections that being cured within and well purged throughout I may be made fit to love strong to suffer and constant to perseaere 8 Love is a great matter in very truth a great good which alone maketh every thing that is heavy to be light and beareth equally all that 〈◊〉 unequall 9 For it carrieth a burthen without any burthen and maketh every thing that is bitter to be sweet and savory 10 The noble loue of Iesus enforceth man to worke great things and stirreth him up to desire alwaies the most perfect 11 Love will be aloft and not kept downe with any abject things Love will be free and a stranger to all worldly affection 12 That his inward sight be not obscured that he be not intangled with the desire of any transitory game or troubled with the want thereof 13 Nothing is sweeter then love nothing stronger nothing higher nothing more ample nothing more pleasant nothing fuller nor better in heaven or in earth 14 For that love hath his begining from God and cannot rest but in God above all creatures 15 He that loveth flyeth runneth and rejoyceth he is free and not held in He giveth all for all and hath all in all for that he resteth in one Highest above all from which all good floweth and proceedeth 16 He respecteth not the gifts but turneth himselfe above all goods unto the giver Love oftentimes knoweth no measure but enflameth aboue all measure 17 Love feeleth no burthen weigheth no paines desireth above its strength complaineth not of impossibility for that it thinketh all things lawfull and possible 18 It is therefore able to undertake all things and performeth and bringeth many things to effect whereas he that doth not love fainteth and can doe nothing 19 Love alwaies watcheth and slumbring sleepeth not being wearied is not tired straitned is not pressed frighted is not troubled but like a lively â—lame and burning torch breâ—keth upwards and passeth through all with great security 20 If any one loveth he knowes what this voice cryeth a loud cry in the eares of God is the burning love of the â—oule which saith My God my love thou art wholly mine and I am wholly thine 21 Enlarge me in love that my heart may tast how sweet it is to love and to be dissolved and swimme as it were in the streames of love 22 Let me be possessed by 〈◊〉 mounting above my selfe with excessive fervor and admiration 23 Let me sing the song of love let me follow thee on high my beloved let my soule faint in thy praises rejoycing with love 24 Let me love thee more then my selfe and not my selfe but for thee and all in thee that truly love thee as the law of love commandeth which shineth from thee 25 Love is swift sincere pious sweet and delightfull strong patient faithfull prudent suffering full of courage and never seeking it selfe 26 For where one seeketh himselfe there he falleth from love Love is circâ—mspect humble and upright not remisse not mutable nor attending unto vaine things sober chast constant quiet and guarded in all the senses 27 Love is subject and obedient to Superiours mean and abject to it selfe devout and thankfull unto God trusting and hoping alwaies in him even then when God imparteth no sweetnesse unto it for without sorrow none liveth in love 28 He that is not ready to suffer all things and stande to the will of his beloved is not worthy to be called a lover 29 A lover ought to imbrace willingly all that is hard and distastfull for his beloved and not to turne away from him for any contrary occurrencies CHAP. VI. Of the proofe of a true lover SOnne thou art not yet a strong and prudent lover 2 Wherefore Lord 3 Because thou givest over thy enterprise for a small adversity and too earnestly seekest after comfort 4 A constant lover standeth firmely in temptations and giveth not credit to the crafty perswasions of the enemy As I please him in prosperity so I am not unpleasant to him in adversity 5 A prudent lover considereth not so much the gift of his lover as the love of the giver He rather esteemeth the good will then the value and placeth all gifts under his beloved 6 A noble lover resteth not in the gift but in me above any gift All therefore is not lost if sometimes thou hast lesse tast of me and my Saints then thou wouldest 7 That good sweet desire which thou sometimes feelest is the effect of present grace and a certain tast of the heavenly Country whereon thou must not rely too much for it goeth and commeth 8 But to fight against evill motions of the mind which may happen unto thee and to despise the suggestion of the dâ—ell is a signe of vertue and great strength 9 Let not therefore strange fancies forced into thee of any matter whatsoever trouble theo Retaine a firme purpose and an upright intention to God 10 Neither is it an illusion that sometimes thou art suddainly rapâ— on high and presently returnest again unto the accustomed vanities of the heart 11 For thou dost rather unwillingly suffer them then commit them and as long as they displease thee and thou strivest against them it is a gaine not a losse unto thee 12 Know that thy ancient enemy doth ever strive to hinder thy desire to good and to divert thee from all devout exercise 13 To wit from the pious memory of my passion from the profitable remembrance of thy sinnes from the guard of thine own heart and from the firme purpose of proâ—iting in vertue 14 Hee thrusteth many evill thoughts into the minde that he may cause a wearisomenesse and horrour in thee to draw thee from devout prayer and reading 15 Humble confession is displeasing unto him and if he could he would cause thee to cease from receaving the Sacrament of my Body 16 Trust him not nor care for him although he should often set snares of deceipt to intrap thee 17 Charge him with it when hee suggesteth evill and unclean thoughts unto thee Say unto him Avant filthy spirit blush miserable wretch thou art filthy that bringest such things into mine eares 18 A way from me thou wicked deceaver thou shalt have no part in me but
the melting of fervent love 11 Suffer me not to goe from thee hungry and dry but deale mercifully with me as thou hast oftentimes dealt wonderfully with thy Saiuts 12 What marveâ—le if I should be wholy inflamed by thee and dye in my selfe sith thou art ever burning and never decaying love purifying the heart and inlightning the understanâ—â—ing CHAP. XVII Of burning love and vehement desire to receive Christ. The voice of the Disciple VVIth great devotion and burning love with most hearty affection and fervour I desire to receive thee O Lord 2 As many Saints and devout persons have desired thee when they received thy Sacrament who were most pleasing unto thee in holinesse of life and most fervent in devotion 3 O my God my everlasting love my whole good my happinesse without end I would gladly receive thee with the most vehement desire and most worthy reverence that any of the Saints ever had or could feele 4 And although I be unworthy to have all those feelings of devotion yet I offer unto thee the whole affection of my heart as if I alone had all those most sweet inflamed desires 5 Yea whatsoever also a devout mind can conceive and desire all that with greatest reverence and most inward affection I offer and present unto thee 6 I wish to reserve nothing to my selfe but freely and most willingly to sacrifice my self and all mine unto thee my Lord God my Creatour and my Redeemer 7 I desire to receive thee this day with such affection reverence praise and honour with such gratitude worthinesse and love with such faith hope and puritie 8 As thy most blessed Mother the glorious Virgin Marie received and desired thee when she humbly and devoutly answered the Angell 9 Who declared unto her the mysterie of the Incarnation and said Behold the handmaid of the Lord let it be done unto mee according to thy word 10 And as thy blessed Fore-runner the most excellent amongst the Saints Iohn Baptist cheerfully leaped with joy of the Holy Ghost whilst he was yet shut up in his Mothers wombe 11 And afterwards seeing Iesus walking amongst men humbling himselfe very much said with devout affection The friend of the Bridegroome that standeth and heareth him rejoyced with joy for the voice of the Bridegroome 12 So I also wish to be inflamed with great and holy desire and to offeâ— my selfe up to thee with my while heart 13 Wherefore I offer also and present unto thee joyes fervent desires excesse of mind spirituall illuminations and heavenly visions of all devouâ— hearts 14 With all the vertues and praises exercised by all creatures in heaven and earth for my selfe and all such as are commended to me in praier that by all thou maist be worthily praised and glorified for ever 15 Receive my Lord God the affections of my heart and desires which I have to give thee infinite praise and thankes which according to the measure of thy unspeakable greatnesse are due unto thee 16 These I yeeld thee and desire to yeeld thee every day and moment of time and I doe intreate and invite all the heavenly spirits and all thy devout fervants to give thankes and praises together with me 17 Let all people Tribes and Tongues praise thee and magnifie thy holy and sweet name with great joy and fervent devotion and let all that â—everently and devoutly celebrate thy most high Sacrament and receive it with full faith find grace and mercy at thy hands and pray humbly for me sinfull creature 18 And when they shall have obtained their desired devotion and joyfull union and depart from thy sacred heavenly table well comforted and marveilously refreshed let them vouchsafe to remember my poore and needy foule CHAP. VIII That a man be not a curious searcher of this Sacrament but an humble follower of Christ submitting his sense unto faith TYPE = sub The voice of the Beloved THou oughtest to beware curious and unprofitable searching into this most profound Sacrament if thou wile not be drowned in the depth of doubt 2 He that is a searcher of Majesty shall be oppressed by glory God is able to worke more then man can understand 3 A pious and humble inquirie of truth is tolerable so he be alwaies ready to be taught and doe endeavour to walke in the sound paths of the ancient Fathers doctrine 4 Blessed is that simplicitie that forsaketh the difficult waies of questions and goeth on in the plaine and assured path of Gods Commandements Many have lost devotion whilst they would search after high things 5 Faith and sincere life are exacted thy hands not height of understaning nor the depth of the mysteries of God 6 If thou doest not understand or conceive those things that are under â—hee how shalt thou be able to comprehend those that are above thee 7 Submit thy selfe to God and let thy sense be subject to faith and the â—ight of knowledge shall be given thee in that degree as shall be profitable and necessary for thee 8 Some are grievously tempted about faith and the Sacrament but that is not to be imputed to them but rather to the enemie 9 Doe not regard nor dispute with thy thoughts neither doe thou give answer to the doubts moved by the enemie 10 But believe the words of God believe his Saints and Prophets and the wicked Serpent wil fly from thee 11 It is oftentimes very profitable to the servant of God to suffer such things 12 For he tempteth not Infidelâ— and sinners whom he already secure possesseth but he sundry waies temâ—teth and vexeth the faithfull and dâ—vout 13 Goe forward therefore with sincere undoubted faith and come 〈◊〉 the Sacrament with unfeigned reverence And whatsoever thou art not able to understand commit securely 〈◊〉 Almighty God 14 God deceiveth thee not he deceived that trusteth too much to him selfe God walketh with the simple râ—vealeth himselfe to the humble giveâ— understanding to litle ones openets the sense to pure minds hideth grace from the curious and proud 15 Humane reason is weake and may be deceived but true faith cannoâ— be deceived 16 All reason and naturall search ought to follow faith not to goe before it nor impugne it 17 For faith and love doe chiefly excell and worke in a hidden manner in this most blessed and superexcellent Sacrament 18 God who is everlasing and of infinite power doth great and inâ—â—â—utable things in heaven and in earth â—nd there is no searching out of his â—onderfull workes 19 If the workes of God were â—â—ch as might be easily comprehended by humane reason they were not to be called wonderfull and unspeakable FINIS A TABLE Of the Chapters contained in this Booke THE FIRST BOOK OF following Christ and the contempt of all worldly vanities pag. 1 To have an humble opinion of ones selfe 4 Of the doctrine of truth 7 Of providence or prudence in our actions 12 Of the reading of holy Scriptures 13 Of inordinate desires and affection 15
may agree in the truth of his holy word and live in unity and Godly love And although we cannot at the first attaine to that perfection to be of one minde yet let us beginne to be charitable and beare with one another for who knowes but that by entertaining this bond of peace we may in good time come to the unity of the spirit which he heartily wisheth and daily prayeth for who is Thine in Christ W. P. THE IMITATION OF CHRIST THE FIRST BOOKE CHAP. I. Of following Christ and the contempt of all worldly vanities HEE that followeth me walketh not in darknesse saith our blessed Saviour the true light 2 And because he is truth as well as light we must follow him if we will truly be enlightned and cast off all the workes of darknesse 3 Let it be then our chiefest care fully to tread in his blessed steps 4 His sacred documents were they rightly understood doe farre exceed all humane instructions and he that hath the spirit of Christ shall be sure to find there the hidden Manna 5 But so it falls out that many though they often read and heare this Gospell of peace though they are many times made partakers of these dainties yet they relish them not because they have not the tast of the spirit 6 But he that will be Christs best Schollar must translate his words into deeds and he that will truly know what his Saviour hath said must be sure to practise what he hath done 7 What will it profit a man profoundly to dispute of the Trinity and yet be puffed up with pride and so displease the Trinity 8 It is not eloquence of words nor strength of understanding that makes any man more holy and just but it is a vertuous and religious life that drawes neere unto God 9 I had rather feele the effect of compunction in my heart then know the nature of it in my head 10 Suppose thou couldst repeat the whole Bible and many other good sayings without-book it would argue thee to have a good memory but not to be the better Christian. 11 Vanity of vanities and all is vanity besides the love of God and his alone service 12 This is chiefe wisdome through the contempt of this world to passe unto a better 13 It is vanity then to hunt after riches because they are transitory or trust in them because they are uncertaine 14 It is vanity also to be ambitious after honour and greedy to climbe up into any high place 15 It is vanity to follow after fleshly lusts and desire that which will hereafter adde to thy punishment 16 It is vanity to wish for a long life and to be altogether carelesse of a good life 17 It is vanity only to have a care of this present life and not to have an eye to that which is to come 17 It is vanity to love that which is quickly gone and not to hasten thither where is joy without end 18 Remember often that saying The eie is not satisfied with seeing nor the eare with hearing 18 Labour then to withdraw thy soule from the love of things visible and to fixe upon the delight of things invisible 19 For those that follow their sensuality defile their conscience and whiles they gaine the favour of men they loose the grace of God CHAP. II. To have an humble opinion of ones selfe EVery man doth naturally desire to know but knowledge without the feare of God what availeth it 2 Better is the poore iusticke whose conversation is in heaven then the proud Philosopher vvho is still gazing into heaven 3 He that knowes himselfe well indeed is vile in his owne eyes and is not affected with the applause of men 4 Though I knew all things in the world yet had not charity what would it helpe me before God who will judge me according to my works of charity Be not very greedy to know much for there is in it great distraction and deceipt 5 Those that be learned would willingly be taken notice of and accounted wise 6 There be many things the knowledge of which doe profit the soule litle or nothing 7 And he is very unwise that troubles himselfe much with any thing but that which may further his salvation 7 Multitude of words doe not satisfie the mind but a good life doth refresh the soule and a cleare conscience makes us very confident with God The greater knowledge thou hast the heavier shall be thy Iudgment unlesse thy life be so much the more holy 9 Be not then lifted up with any knowledge or learning but rather let the increase of thy knowledge be the increase of thy feare 10 If thou thinkest thou hast a good understanding and knowest much yet know withall that thou art ignorant of much more then thou knowest 11 Be not wise in thy owne conceipt but rather acknowledge thine ignorance and say Lord I thanke thee that I am not ignorant how ignorant I am 12 Why shouldst thou preferre thy selfe before any when there are many more learned and skilfull then thy selfe 13 Wilt thou know and learne any thing for thy profit study to be unknowne and nothing to be accounted of 14 This is the highest and most usefull study truly to know thy selfe and then to despise thy selfe To esteem nothing of thy selfe but alwaies to have a good and high opinion of others is great wisdome and perfection 15 Though thou seest another openly to offend or commit some great crime yet thou shouldst not presently think thy selfe better then he for though thou art so for the present yet thou knowest not how long thou canst continue so 16 'T is true we are all of us frail yet this is the way to gather true strength to think no man more fraile then thy selfe CHAP. III. Of the Doctrine of truth HAppy is he whom truth teacheth not by letters and words that vanish but in its owne proper shape 2 Our ovvne opinion and conceit doth ofttimes deceive us and at the best sees but a litle 3 What profit is there to cavill much about secret and obscure points seeing we shall never be called in question for not knowing them 4 Great folly it is to neglect profitable and necessary studies and busy our selves incurious and dangerous inquiries for in so doing we have eyes but see not 5 Why spend we so much time in learning genus and species and other logicall words he is rid from a great many of opinions whom that everlasting Word doth speake unto 6 All things have their being of that one Word and all things doe speake according to that one Word this is that beginning which doth speake unto us without whom no mā understandeth or judgeth any thing aright 7 Hee to whom all things are one and who draweth all things to one and beholdeth all things in one the same can stand firme in his heart and repose himself quietly in his God 8 O God which art the eternall truth make
me one with thee in everlasting love Many times to read much and to hear much itâ—irketh me in thee is all I would have or can desire 9 Let all teachers hold their peace let all Creatures keepe silence in thy sight but speake Lord for thy servant heareth speake thou alone unto me and it sufficeth 10 By how much the more one is united to himself admitteth of no admixture within himselfe by so much the more easily doth he coÌ„ceive high mysteries because he is enlightned from above 11 A pure sincere and stayed spirit is not distracted though it be imploy'd in diverse matters for that it worketh all to the honour of God and labouring for inward tranquillitie seeketh not it selfe in any thing it doth 12 Who hinders and troubles thee more then the unmortified and unruly affections of thine owne heart 13 A good and godly man before he doe any businesse outwardly abroad doth first rightly order it inwardly at home 14 Neither shall his imployment drive him to any corrupt inclination but he will draw it to the rule of right reason 15 Great are the confliccts of every good Christian but of all combates the forest is to conquer our selves 16 This then should be our chiefe endeavour continually to maintaine the sight and every day to be stronger and better then another 16 The greatest perfection wee can attaine to in this life it hath some imperfection annexed to it and our greatest light of knowledge is not void of some darknesse 17 An humble knowledge of thy selfe is a more secure way to heaven then a profound searching into other kinds of learning 18 Not that humane learning is blame-worthy nor the knowledge of any thing whatsoever is to be disliked because it is good in it selfe and ordained of God 19 But yet a good conscience is to be preferred before all knowledge and a vertuous life before all learning 20 But because men commonly labour more to know well then to live well this makes them so much to wander out of the way and reap litle fruit of their labours 21 O if men would be as carefull in removing vices as they are in moving questions there would not be so much loosness amongst the vulgar nor such enormities in retir'd places 22 Assuredly at the day of judgment we shall not be examined how many bookes we have read but how many good workes we have done not how rhetorically we have spoken but how religiously we have lived 23 Tell me now what 's become of all those great Doctors and Masters in Israell which thou knewest to be so famous and pointed at in their life 24 Others now possesse their places and preferments and perchance doe scarce ever so much as thinke of them 26 In their life time they seemed to be some body who but they but now they are gone we heare not a word of them 27 O how quickly doth the glory of this world passe away would God their life had been answerable to their learning then had their study and reading been to good purpose 28 Alas how many perish in the world through this vaine knowledge in that they make small account of the worship of God 29 And because they rather strive to be high then humble therefore they vanish in their vaine imaginations 30 Accosding to thy charity so is thy greatnesse he is truly great who is litle in his own eyes and lightly esteemeth all height of honour 31 He is wise indeed who accounteth all things else but dung that he may winne Christ and he is learned indeed that abandoneth his owne will that he may doe Gods CHAP. IV. Of Providence or Prudence in our actions VVE must not rashly believe every word of man but warily and seriously ponder whether it be consonant to the will of God 2 But alas such is our weaknesse and so great our infirmity that we oftner think and speake the worst of another then the best 3 But such as be perfect will not easily give credit to every tale that is told them they know how prone every man is by nature unto evill and how easy it is to offend with the tongue 4 It is a point of great wisdome to be neither rash in our actions nor stiffe in our opinions 5 And as great wisdome it is not to believe all thou hearest nor yet what thou hearest and believest to be by and by telling it another 6 Take advise of a wise and conscientious man follow his better instructions rather theÌ„ thine own fancies 7 A good life maketh a man wise to God-ward and giveth him great experience in many things 8 The more humble a man is in himselfe and obedient to his God the more prudent shall he be in all his affaires and injoy greater quietnesse of mind CAAP. V. Of the reading of holy Scriptures IN the holy Scriptures we must looke after the truth of the matter not the eloquence of the words and we should read them with the same spirit they were penn'd 2 We ought rather to marke in them the evidence of the spirit then the excellency of the words for it is better to read a Booke that brings devotion to my heart then knowledge to my head 3 Let not the authority of the Writer be he of great or small account but the pure love of truth move thee to read and seeke out not so much who it is that speaketh but diligently mark what it is that is spoken 4 Men are here to day and gone to morrow but the truth of our Lord remaineth for ever God speaketh to us sundry waies without respect of persons 5 In reading the Scriptures our curiosity doth often hurt us when we goe about to comprehend that which indeed we should let alone 6 If thou desirest to reap commodity read withall humility simplicity and fidelity and never covet to be accounted learned 7 Be questioning alwaies with godly men and hearken with silence unto their sayings be not offended with the Proverbes of thine elders for they are not left unto us without a cause CHAP. VI. Of inordinate desires and affections VVHensoever a man desireth a thing inordinately he is presently disquieted within himselfe 2 The proud and covetous men are never at rest but the poore and meeke-spirited live together in abundance of peace 4 The man that is not yet throughly mortified is quickly tempted yea and overcome too with small and triviall things 5 He that is weake in the spirit and as yet carnally minded and prone unto sensuality can hardly withdraw himselfe altogether from earthly desires 6 And therefore it often grieveth him when he goeth about to withdraw himselfe and is easily moved to anger if any one doth withstand him 7 But if he hath followed therein his appetite he is presently gauled with remorse of conscience because he hath yeelded to his unruly passions which doth no whit make to the peace he sofght for 8 Wherefore the true peace of mind is gotten
that hath beat down his own flesh then he that hath abounded in all pleasure and delight 32 Then shall the poor garment shine and glitter and the precious robes seem vile and contemptible then shall be more commended the poor cottage then the stately pallace 33 Then will constant patience more avail us then all earthly power and simple obedience be preferred before all worldly wisdome 34 Then shall a good and cleare conscience more rejoyce a man then the profound learning of phylosophy and the contempt of riches weigh more then all worldly treasures 35 Then wilt thou be comforted that thou hast praied devoutly then fared daintily and be more glad thou hast kept silence then thou hast talked much 36 Then will good works prevail more then godly words then a strict life and severe repentance will be more pleasing then all earthly delight 37 Prove first here what thou canst indure hereafter accustome thy selfe now to suffer a little that thou maist then be delivered from more grievous pains 38 If now thou canst indure so litle how wilt thou then be able to indure perpetuall torments if a litle suffering make thee so impatient what will hell fire doe hereafter 39 Assure thy selfe thou canst not have two Paradises it is impossible to injoy delights in this world and after that raign for ever with Christ. 40 Suppose thou hadst hitherto lived alwaies in honour and delights what would all this avail thee if thou wert to die at this instant 41 All therefore is but vanity and texation of spirit besides the love of God and his alone service 42 For he that loyeth God with all his heart is neither afraid of death nor judgment nor of punishment nor of hell for perfect love gives secure accesse to God 43 But he that takes delight in sin what marveil is it if he be afraid both of Death and Iudgment Yet it is good although love be not of force to withhold thee from sinne that at least the feare of hell should restrain thee 44 But he that laieth aside the fear of God can never continue long in good estate but falleth quickly into the snares of the Divell CHAP. XXV Of the zealous amendment of our whole life BE watchfull and diligent in the service of God and often bethink thy selfe wherefore thou camest hither and why thou hast left the world 2 Was it not that thou mightst live to God and become a spirituall man be fervent then to come forward for shortly thou shalt receive a reward of thy labours 3 There shall not be then any fear or sorrow in thy coasts labour but now a litle and thou shalt find great rest yea perpetuall joy to thy soule 4 If thou continuest faithfull and fervent in doing good no doubt but God will be faithfull and full in rewarding thee 5 Thou oughtst to have a good hope in getting the victory but thou must not be seeme of it lest thou waxe either negligent or proud 6 When one that was in great anxiety of mind often wavering between fear and hope did once being very sorrowfull prostrate himselfe by praier in a Church before the Altar began to think thus with himselfe saying 7 O that I knew certainly I should persevere unto the end and presently heard this heavenly answer within him what if thou knâ—wst it what wouldst thou doe doe but so now as thou wouldst then doe and thou shalt be secure 8 And being straightway conforted and strengthned in mind he commited himselfe wholly to the will of God and so left off all carefull doubting 9 Neither would he curiously search what should become of him but rather applied himselfe to know the perfect and acceptable Will of God for the beginning and accomplishing of every good work 10 Put thy trust in the Lord and doe good saith the Prophet and inhabit the land and thou shalt be fed with the plenty thereof 11 One thing there is that draweth men back from a progresse in good a thorough reformation of evill the horrour of the difficulty and the labour of the combate 12 For without doubt they especially above all others profit best in godlinesse who strive more manfully to overcome these things which are most grievous and averse from their own dispositions 13 For there a man profits more and obtaines greater grace where he more overcometh himselfe and mortifieth the inward man 14 But all have not alike to overcome and mortifie for although a man have stronger passions yet if he be zealous in the chase shall sooner overcome then he that hath fewer and is not so fervent 15 Two things especially much further any great amendment to witâ— to withdraw our selves violent 〈…〉 that to which our nature is vitiouâ—â—â—â—â—clined and earnestly to contend for the good we stand in need of 16 Be carefull also to avoid with greater diligence those things in thy selfe which doe most displease thee in others 17 Gather some profit to thy soul out of every occasion whosoever thou be so that if thou seest or hearest any good examples be kindled and provoked to doe the like 18 But if thou perceive any thing worthy of reproofe take heed of doing the same or if thou have done it labour quickly to amend it 19 As thou eyest other men so are other mens eies upon thee how sweet and pleasant a thing is it to see those that be fervent and zealous to be tractable and obedâ—ent 20 Again how sorrowfull and sad a spectacle is it to see men live dissolutely and disorderly not applying themselves to that whereunto they were called 21 How hurtfull and pernitious is it to neglect the chiefe intent and 〈…〉 of their callings and busie 〈…〉 in that which they have nothing to doe withall 22 Be mindfull of that profession thou hast taken upon thee and have alwaies in thy heart the remembrance of Christ Crucified 23 When thou lookst upon his life thou maist well be ashamed of thine own for though thou hast a long time professed christianity yet hast thou not endeavoured much to conform thy selfe to Christ. 24 A religious man who exerciseth himselfe attentively and devoutly in the life death of Christ shall there abundantly find all things necessary and profitable and out of Iesus he shal need to seek nothing 25 O if Iesus Christ and him Crucified would sink deep into our hearts how quickly and sufficiently learned should we prove 26 A religious man that is zealous taketh and endureth all well that is commanded him but he that is negligent and luke warme hath tribulation npon tribulation 27 Nay he is upon every side straightned and molested for he is void of inward consolation and forbidden to take any outward comfort 28 A religious man without discipline is in great danger of ruine he that seeketh liberty and ease shall ever live in disquiet for one thing or other will alwaies displease him 29 O that we had nothing else tâ— doe but alwaies with our mouth
Nothing so defileth and entangleth the heart of man as our impure love of these earthly creatures 35 If thou refuse comfort in outward things thou shalt more easily contemplate the things that are in heaven and often inwardly triumph for very joy CHAP. II. Of humble Sâ—bmission VVEigh not very much who is for thee or against thee let this be thy care and endeavour that God may be with thee in all thou takest in hand 2 Keep a good conscience and God will defend thee sufficiently for whom God will help no malice of men can hurt 3 If thou knowest how to suffer and hold thy peace without doubt thou shall have help from above he knoweth the season and manner how to deliveâ— thee 4 Therefore thou oughtst to resigne up thy selfe unto God for it belongs to him to help and deliver from all mischiefe 5 Oftentimes it much availeth us for the better keeping of humility that others know and reprehend our faults 6 When man humbleth himselfe for his owne offences then he easily pacifies others and quickly satisfies those that are offended with him 7 God protecteth and delivereth the humble he loveth and comforteth the humble to an humble man he humbleth himselfe 8 Vnto the humble man he giveth great grace and after he hath cast him down he raiseth him unto glory 9 Vnto the humble he revealeth his secrets and sweetly draweth and inviteth him unto himselfe 10 Though the humble person suffer much outward calamity yet is he at peace within himselfe because he relieth upon God and not upon the world 11 Think not that thou hast profited any thing at all unlesse thou hast learnt to esteem thy selfe inferiour unto all CHAP. III. Of a good and peaceable man BE first of all at peace with thy selfe then maist thou be better able to pacifie others a peaceable man doth more good then he that is learned 2 A passionate man turneth good into evill and easily beleeveth the worst A good quiet man turneth all things into good he that is peaceable is not suspicious of any 3 He that is discontent and troubled is tossed up and down with many suspitions he is neither quiet himselfe nor suffereth others to be quiet 4 He speaketh that oftentimes which he ought not to speake and omitteth that which were more expedient for him to doe 5 He considereth what others are bound to doe and neglecteth that which he is bound to himselfe 6 First therefore have a zealous care over thy selfe and then thou maist justly shew thy selfe zealous of thy neighbours good 7 Thou knowest well how to excuse and colour over thine own deeds and yet thou wilt not admit of other mens excuses 8 It were more equall and meet thou shouldst accuse thy selfe and excuse thy brother if thou wilt be borne withall bear thou with another 9 Behold how farre off thou are yet from true charity and humility which knoweth not how to be angry or displeased with any but with him that hath it 10 It is no great matter to converse with the good and those of a gentle disposition for that is naturally pleasing unto all and every one is willing to be at peace and love those that are of his humour 11 But to be at quiet with the stubborn and perverse with the disorderly and such as crosse us is a great grace a very commendable and manly fact 12 There be who are at peace with themselves and with others also and there be who can be quiet neither with themselves nor with others they are troublesome to others but to themselves most of all 13 And others there are who keep themselves in peace and labour to bring others into peace 14 Our greatest peace in this miserable life consisteth rather in humble enduring then in not feeling adversities 15 He shall injoy the greatest peace that can tell how to be most patient such a man is a conquerer of himselfe a Lord of the world a friend of Christs and an heire of heaven CHAP. IIII. Of a pure mind and upright intention VVIth two wings man is lifted up from earthly vanities to wit with simplicity and purity simplicity ought to be in our intentions purity in our affections 2 Simplicity fixeth the eyes of our soule upon God purity apprehendeth and tasteth his sweetnesse thou shalt not be hindred from any good action if thou be inwardly free from inordinate affections 3 If thou intend and seek nothing else but the good pleasure of God and the profit of thy neighbour thou shalt injoy internall liberty 4 If thy heart were sincere and upright then every creature would be unto thee a looking glasse of life and a Book of holy learning 5 There is not a creature so small and so vile that doth not represent the goodnesse of God 6 If in thine own heart thou art good and pure then wouldst thou be able to see and understand all things without any let or impediment a pure heart pierceth heaven and hell 7 Such as a man is inwardly so he judgeth outwardly if there be joy in the world the pure of heart possesseth it if tribulation and affliction an evill conscience feeles it 8 As iron put into the fire looseth his rust and burneth bright like fire so he that turnes truly unto God putteth off the flesh and is become a new man 9 When a man begineth to waxe cold then he is afraid of small paines and willingly receiveth comfort from without 10 But when he begins fully to overcome himselfe and to walk manfully in the waies of God then he esteems those things but easie which before seemed grievous unto him CHAP. V. Of the consideration of ones selfe VVE cannot trust to our selves very much for lack of grace and understanding there is but litle light in us and that which we have we quickly loose out of negligence 2 And many times we doe not perceive how blind we are within we often doe evill and excuse it worse 3 We are sometimes moved with passion and think it to be zeale we reprehend small things in others and passe over greater matters in our selves 4 We quickly feel and weigh what we suffer at the hands of others but we mind not what others suffer from us 5 He that doth well and rightly consider his own workes will find litle cause to judge hardly of another 6 The inward man preferreth the care of himselfe before all other cares and he thâ—t diligently looketh to himselfe doth seldome speake much of other 7 Thou shalt never be devout and right within unlesse thou be silent concerning other mens affaires and look especially to thy selfe 8 If thou attend wholly to God and to thy selfe thou wilt be litle moved with whatsoever thou seest abroad 9 Where art thou when thou art not with thy selfe and when thou hast run over all what art thou the better if thou neglect thy selfe 10 If thou desirest peace of mind and true concord thou must cast behind thee all other things
and look only to thy selfe 11 Furthermore thou shalt gaine much if thou shalt keep thy selfe fâ—ce from all worldly cares and thou shalt greatly decay if thou make any account of earthly things 12 Account nothing great nothing high nothing gratefull nothing acceptable but God alone or that which is from God 13 Esteem all comfort vain which thou receivest from any creature the soul that loveth God despiseth all things in respect of God 14 God alone who is eternall infinite and incomprehensible is the comfort of the soule and the true joy of the heart CHAP. VI. Of the joy of a good Conscience THe glory of a good man is the testimony of a good conscience have a good conscience and thou shalt ever have joy 2 A good conscience is able to endure much and is exceeding cheerfull in adversities an evill conscience is alwaies fearfull and unquiet 3 Thou shalt rest quietly if thine heart reprove thee not rejoyce not but when thou hast done well 4 Wicked men have never any true joy neither doe they feele inward peace for there is no peace to the wicked saith the Lord. 5 Although they say we live in peace there shall no evill happen unto us and who dares doe us any harm 6 Believe them not for suddenly shall the wrath of the Lord arise and their actions shall turn to nothing and their cogitations shall utterly perish 7 To glory in tribulation is no hard thing to him that loveth for so to glory is to glory in the Crosse of our Lord. 8 The glory is short which is given and received from men sorrow alwaies attends the glory of the world 9 The glory of the good is in the testimony of a good conscience and not in the tongues of men the gladnesse of the just is of God and in God and their joy is of the truth 10 He that desireth true and everlasting glory careth not for that which is temporall and he that seeketh after temporall glory or contemneth it not from his heart is lesse in love with heavenly 11 He injoyeth great tranquility of mind that eareth not for the praises or dispraises of men he is easily content and pacified whose conscience is pure 12 Thou art not the more holy for being commended nor the more vile for being dispraised thou art what thou art neither canst thou be greater then what thou art in the sight of God 13 If thou consider what thou art within thee thou wilt not care what men say of thee man seeth but the face but God considereth the heart 14 Man looketh upon the deeds but God weigheth the intentions to doe alwaies well and to esteeme litle of thy selfe is a signe of an humble mind 15 To refuse to be comforted by any creature is a signe of great purity and inward confidence 16 He that seeketh a thing without himselfe to bear witnesse of himselfe it is plain he hath referred himselfe wholly unto God 17 For not he that commendeth himselfe the same is approved saith S. Paul but hee whom God commendeth 17 To walk inwardly with God and not to be possessed with any outward affection is the state of an inward and spirituall man CHAP. VII Of the love of Iesus above all things BLessed is he that understandeth what it is to love Iesus and to despise himselfe for Iesus sake 2 Thou oughest to leave thy beloved for thy beloved thy beloved sin for thy beloved Saviour for that Iesus will alone be beloved above all things 3 The love of the creature is deceiptfull and unconstant the love of Iesus is faithfull and permanent 4 He that cleaveth to creatures shall full with that which is ready to fall he that embraceth Iesus shall be fastned into him 5 Love him and keep him for thy friend who when all goe away will not forsake thee nor suffer thee to perish in the end 6 Prevent the world and begin to forsake it first before it forsake thee for thou must one day be left of all men whether thou wilt or no. 7 Stick thee close to Iesus both in life and death and commit thy selfe unto his trust who when all faile can alone helpe thee 8 Thy beloved is of that nature that he will none of that which appertaineth to others but will have thy heart alone and sit like a King in his owne throne 9 If thou couldest purge thy selfe perfectly of all creatures Iesus would willingly dwell with thee whatsoever confidence thou reposest in men without Iesus is all no better then lost 10 Trust not nor rely upon a reed full of wind for that all flesh is as grasse and all the glory thereof shall wither away as the flower of the field 11 Thou shalt quickly be deceived if thou look only to the outward shew of men and if in them thou seekest for comfort and commodity thou shalt instead thereof often feele losses and crosses 12 If thou seekest Jesus in all things thou shalt surely find Iesus but if thou seekest thy selfe thou shalt also find thy selfe but to thine own destruction 13 For man doth more hurt himselfe if he seeke not Iesus then the whole world and all his adversaries could annoy him CHAP. VIII Of familiar oonversation with IESVS VVHen Iesus is present all is well and nothing seemeth difficult but when Iesus is absent every thing is hard 2 When Iesus speaketh not inwardly unto us our comfort is nothing worth but if Iesus speak but one word we feele much consolation 3 Did not Mary Magdalen presently rise from the place where she wept when Martha said unto her Thy master is here and calleth thee 4 Happy is the houre when Iesus calleth from the teares of the eyes to the joy of the spirit How dry and hard art thou without Iesus How foolish and vaine if thou desire any thing out of Iesus Is not this a greater losse then if thou shouldest loose the whole world 5 What can the world profit thee without Iesus To be without Iesus is a grievous hell and to be with Iesus is a sweet Paradise 6 If Iesus be with thee no enemy can hurt thee he that findeth Iesus findeth a good treasure yea a good above all goods 7 And he that looseth Iesus looseth too much and more then the whole world He is most poore that liveth without Iesus and he most rich that is well with Iesus 8 It is a great skil to know how to converse with Iesus and a great wisdome to know how to keepe Iesus 9 Be humble and peaceable and Iesus will be with thee be devout and quiet and Iesus will stay with thee 10 Thou maist drive away Iesus and loose his grace if thou givest thy selfe to outward things 11 And if thou shouldest drive him from thee and loose him unto whom wilt thou fly and what friend wilt thou then seeke 12 Without a friend thou canst not well live and if Iesus be not above all a friend unto thee thou shalt be too too
therefore cease not to prepare thy selfe to the battaile for on thy right hand and thy left are enemies that never rest CHAP. X. Of thankfulnesse for the grace of God VVHy seekest thou rest since thou art borne to labour Dispose thy selfe to patience rather then to comforts and to the bearing of the Grosse rather then to gladnesse 2 What secular person is there that would not willingly receive spirituall joy and comfort if he could alwaies have it Spirituall comforts exceede all the delights of the world and all the pleasures of the flesh 3 All worldly delights are either vaine or uncleane but spirituall delights are only pleasant and honest produced by vertues and infused by God into pure hearts 4 But no man can alwaies enjoy these comforts according to his desire for the time of temptation is not long away 5 False freedome of mind and great trust of our selves is very contrary to heavenly visitation 6 God doth well in giving grace but man doth evill in not returning it againe wholly unto God with thanksgiving 7 And therefore the gifts of grace cannot flow in us because we are ungratefull to the given and returne them not wholly to the head fountaine 8 For grace is ever due to him that is thankfull and from the proud shall be taken that which is wont to be given to the humble 9 I desire not that consolation that taketh from me compunction nor that contemplation which breedeth a haughâ—y mind 10 For all that is high is not holy nor all that is sweet good nor every desire pure nor every thing that is deare unto us is gratefull to God 11 I doe willingly accept of that grace whereby I may ever become more humble and fearful and be made more ready and able to forsake my selfe 12 He that is taught by the gift of grace and by the scourge of the withdrawing thereof will nor dare to attribute any good to himselfe but will rather acknowledge himselfe poor and naked 13 Give unto God that which is God's and ascribe unto thy selfe that which is thine own that is give thanks unto God for his grace and acknowledge that nothing is to be attributed to thee but only sinne and the punishment due thereunto 14 Content thy selfe and desire alwaies the meanest and lowest things and the highest shall be given thee for the highest stand not without the lowest 15 The highest Saints before God are the least in their owne judgments and how much the more glorious so much the humbler within themselves 16 Those that are full of truth and heavenly glory are not desirous of the vain glory of this world Those that are firmly setled and grounded in God can no way be prov'd 17 And they that ascribe all unto God what good soever they have received seeke not glory one of another but would have that glory which is from God alone and desire above all things to praise God in himselfe and in all the Saints and alwaies tend unto the same 18 Be therefore gratefull for the least gift and thou shalt be made worthy to receive greater Let the least be unto thee also as the greatest and the most contemptible as an especiall gift 19 If thou consider the worth of the giver no gift will seeme litle or of meane esteeme For it is not litle that is given by the Soveraigne Majesty of God 20 Yea if he should give punishment and stripes it ought to be gratefull for that he doth it alwaies for our salvation whatsoever he permitteth to happen unto us 20 He that desireth to keepe the grace of God let him be thankfull for the grace given and patient for the taking away thereof Let him pray that he may returne Let him be wary and humble lest he loose it CHAP. XI How few the lovers of the Crosse of Christ are IEsus hath now many lovers of his heavenly Kingdome but few bearers of his Crosse He hath many desirous of comfort but few of tribulation 2 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 3 Many follow Iesus 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 Crosse. 4 Many love Iesus as long as adversities happen not Many praise blesse him as long as they receive any comfort from him 5 But if Iesus hide himselfe and leave them but a while they fall either into complaint or into too much dejection of mind 6 But they that love Iesus for Iesus and not for some comfort of their owne blesse him in all tribulation and anguish of heart as well as in the greatest comfort 7 And although he should never give them comfort they notwithstanding would ever praise him alwaies give him thankes 8 O how powerfull is the pure love of Iesus which is mixed with no selfe-love nor proper interest Are they not all to be called hirelings that ever seeke comforts 9 Doe they not shew themselves to be rather lovers of themselves then of Christ that alwaies think of their commodity and gâ—ine Where may one be found that will serve God without looking for reward 10 It is hard to find any one so spirituall that is free from the love of all earthly things For where is any that is inddeed poore in spirit and free from all affection of creatures thou maist goe to the end of the world before thou find him 11 If a man should give all his wealth yet is it nothing And if he should doe great pennance yet is it litle And if he should attain to all knowledge he is yet farre off 12 And if he should have great vertue and very fervent devotion yet there is much wanting to wit one thing which is most necessary for him 13 What is that That leaving all he forsake himselfe and goe perfectly from himselfe and retaine nothing of selfe-love And when he hath done all that he knoweth to be done let him thinke that he hath done nothing 14 Let him not weigh that much which might be much esteemed but according to truth let him affirme himselfe 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 15 Then may he be truly poore in spirit and naked and say with the Prophet I am alone and poore yet no man richer no man more powerfull no man more free then he that can leave himselfe and all things and put himselfe in the meanest and lowest place CHAP. XII Of the highway of the holy Crosse. VNto many seemeth hard this sppeech Deny thy selfe take up thy Crosse and follow Iesus But it will be much harder to hear that last word Get yee away from me yee cursed into everlasting fire 2 For they that now willingly heare and follow the word of the Crosse
gratefull humble and devout for thou art our safety our power and our strength CHAP. IX That all things are to be referred unto God as unto the last end SOone I ought to be thy chiefest and â—ast end if thou desire to be truly blessed With this intention thy affection shall be purified which is oftentimes inclined inordinately to it selfe and unto creatures 2 For in any thing thou seeke thy selfe thou presently faintest and driest up within thy selfe Direct therefore all things chiefly unto me for I am he that hath given all 3 Consider every thing as flowing from the highest good and therefore all things to be reduced unto me as untheir first beginning 4 Out of me as out of a living fountaine the litle and the great the poore and the rich doe draw the water of life and they that willingly and freely serve me shall receive grace for grace 5 But he that will glory out of me or be delighted in any particular good shall not be grounded in true joy nor enlarged in his heart but shall be many waies hindred and straitned 6 Thou oughtest therefore to ascribe no good unto thy selfe nor attribute the praise of vertue unto any man but give all unto God without whom man hath nothing 7 I have bestowed all and will that all be returned to me againe and with great severity I require thanks 8 This is the truth that putteth to flight vain-glory And if heavenly grace and true charity enter in there shall be no envy nor grudging of heart neither shall there be any place for self-selfe-love 9 For divine charity overcommeth all and enlargeth all the forces of the soule 10 If thou understand aright in me alone thou wilt rejoyce in me alone thou wilt hope for none is good but God alone who is to be praised above all and to be blessed in all CHAP. X. That despising the world it is sweet to serve God NOw I will speak againe Lord and will not be silent I will say its the eares of my God my Lord and my King that is on high 2 O how great is the multitude of thy sweetnesse Lord which thou hast hidden for those that feare thee 3 But what art thou to them that love thee What to them that serve thee with their whole heart 4 Truly unspeakable is the sweetnesse of thy contemplation which thou bestowest on them that love thee 5 In this chiefly thou hast shewed me the sweetnesse of thy charity for that when I was not thou madest me 6 And when I went astray farre off from thee thou broughtest me back againe that I might serve thee and hast commanded me to love thee 7 O fountaine of everlasting love what shall I say of thee How can I forget thee that hast vouchsafed to remember me even when I withered away and perished 8 Thou hast used mercy with thy servant beyond all the expectation of my heart and hast bestowed thy grace and friendship beyond all merit 9 What shall I returne unto thee for this grace For it is not granted to every one to forsake all things to renounce the world and to undertake a retired life Is it much that I serve thee whom all creatures are bound to serve It ought not to seeme much unto me to serve thee 10 But this rather seemeth much and marveilous unto me that thou vouchsafest to receive into thy service one so poore and unworthy and to joyne him with thy beloved servants 11 Behold all is thine which I have and whereby I serve thee and yet in very deed thou rather servest me then â— thee 12 Behold heaven and earth which thou hast created for the service of man are ready at hand and doe daily performe whatsoever thou dost command 13 And this is litle yea thou hast also appointed the Angels to the service of man but that which exceedeth all is that thou thy selfe hast vouchsafed to serve man and promised to give thy selfe unto him 14 What shall I give thee for all these thousands of benefits I would I could serve thee all the daies of my life 15 I would I were able at least for one day to doe thee some worthy and acceptable service Thou art truly worthy of all service of all honour and everlasting praise 16 Thou art my Lord and I thy poor servant that am bound to serve thee with all my forces neither ought I ever to cease to praise thee 17 And this I wish to doe this I desire and whatsoever is wanting unto me vouchsafe I beseech thee to supply 18 It is a great honour a very great glory to serve thee and to despise all things for thee For great grace shall be given to them that shall willingly submit themselves unto thy most holy service 19 They shall receive most sweet comfort of the holy Ghost that for thy love shall renounce all carnall delights 20 They shall attaine great freedome of mind that for thy names sake shall enter into the narrow way and shall have left off all the care of this world 21 O sweet and delightfull servitude of God by which man is truely made fâ—ee and holy 22 O sacred state of religious bondage vvhich maketh man equall to Angels pleasing to God terrible to Divels and acceptable to all the faithfull 23 O service to be embraced and alwaies wished for by which we obtain the greatest good and attaine to that joy which never shall have end CHAP. XI That the desires of our heart are to be examined and moderated SOnne thou oughtest to learne many things more which thou hast not yet â—ell learned 2 What are those Lord 3 That thou frame thy desire wholly according to my pleasure and be not a lover of thy self but a diligenâ—â— follower of my will 4 Thy desires oftentimes doe stirrâ— thee up and drive thee forwards with violence but consider whether thou arâ— mooved rather for my honour then for thine owne profit 5 If I be the cause thou wilt be well content with whatsoever I shaâ—â— ordaine but if there lurk in thee any selfe-inclination behold this is it that hindreth thee and weigheth theâ— downe 6 Beware therefore thou incline not too much towards any desire that commeth to thy mind before thou aske my counsaile 7 Lest perhaps afterwards it repent thee and that thou begin now to dislike that which before did please thee and which thou earnestly desiredst at the best 8 For every affection that seemeth good is not presently to be followed nor every contrary affection at the first to be fled 9 It is expedient sometimes to use a restraint even in good desires and endeavours 10 Least by importunity thou incur distractioÌ„ of mind by evill example become a scandall unto others or being gainsaid by others thou be suddainly troubled and fall 11 Yet sometimes thou oughtest to use violence and resist manfully thy sensuall appetites and respect not what the body would or would not but rather to labour that even perforce
nothing I can doe nothing I have nothing that is good of my selfe 4 But in all things I doe faile and am defective and doe ever tend to nothing and unlesse thou helpe me and doest inwardly instruct me I become cold and am dissolved 5 But thou O Lord art alwaies the same and endurest for ever alwaies good just and holy doing all things well justly and holily and disposing al things with wisdome 6 But I that am more inclined to fall then to goe forwards doe never continue in one estate for seven different times are changed over me yet doth it soone turne to the better when it so pleaseth thee and when thou vouchsafest to stretch forth thy helping hand 7 For thou alone canst help me without the favour of man and so strengthen me that my countenance shall be no more changed but my heart shall be converted and rest in thee alone 8 Wherefore if I could once perfectly forsake all humane comfort either for the love of devotion or for mine owne necessitie which inforceth me to seeke after thee for none else can comfort me then might I well hope in thy grace and rejoyce in the gift of new consolation 9 Thankes be unto thee from whence all proceedeth as often as it goeth well with me but I am meere vanity and nothing before thee an unconstant and weake man 10 Whereof then can I glory Of why doe I desire to be esteemed of Is it not of nothing And this is most vaine 11 Truly vain-glory is an evill plague and very great vanity because it draweth from true glory and robbeth the soule of heavenly grace 12 For whilst a man pleaseth himselfe he displeaseth thee whilst he gapeth after the praise of men he is deprived of true vertue 13 But true glory holy exultation is for a man to glory in thee and not in himselfe to rejoyce in thy name and not in his owne vertue nor to delight in any creature but for thee 14 Praised be thy name not mine magnified be thy worke not mine let thy holy name be for ever blessed but to me let no part of mens praises be given 15 Thou art my glory thou art the joy of my heart In thee will I glory and rejoyce all the day but for my selfe I will not joye but in my infirmities 16 Let the Iewes seeeke the glory which one man giveth to another I will desire this which is from God alone 17 For all humane glory all temporall honour all worldly highnesse compared to thy eternall glory is vanity and folly 18 O my truth my mercy my God most blessed Trinity to thee alone be all praise honour vertue and glory for all eternity CHAP. XLI Of the contempt of all temporall honours SOnne trouble not thyselfe if thou seest others honoured and advanced and thy selfe contemned and debased 2 Lift up thy heart unto me in heaven and the contempt of men in earth will not grieve thee Lord we are blind and quickly seduced with vanity 3 If I look well into my selfe I cannot say that any creature hath done me wrong and therefore I cannot justly complain of thee 4 But because I have often and grievously sinned against thee all creatures doe justly take armes against me for shame and contempt is due unto me but unto thee praise honour and glory 5 And unlesse I doe so prepare my selfe that I be willing and doe rejoyce to be despised and forsaken of all creatures and to be esteemed nothing at all I cannot obtain internall strength and peace nor be spiritually enlightned nor wholly united unto thee CHAP. XLII That our peace is not to be placed in men SOnne if the peace thou hast with any be grounded on the opinion which thou hast of him or on the contentment thou receavest in his company thou shalt ever be unconstant and subject to disquiet 2 But if thou have recourse unto the ever-living and eternall truth a friend going from thee or dying shall not grieve thee 3 The love of thy friend ought to rest in me and for me is he to be beloved whosoever he be whom thou thinkest well of and is verily deare unto thee in this life 4 No friendship can availe or continue without me neither is the love true and pure which they have whose hearts are not joyned together by me 5 Thou oughtest to be so dead to such affections of beloved friends that forasmuch as appertaineth unto thee thou shouldest wish to be without all company of men 6 Man approacheth so much the neerer unto God how much the farther off he departeth from all earthly comfort 7 So much the higher also he ascendeth unto God by how much the lower he descendeth into himselfe and how much the baser he is in his own conceipt 8 But he that attributeth any good unto himselfe hindreth the comming of Gods grace into him for the grace of the holy Ghost ever seeketh an humble heart 9 If thou couldeâ—st perfectly annihilate thy selfe and purge thy selfe of all created love then should there flow into thee great abundance of my grace 10 When thou castest thy eyes on creatures the sight of thy Creator is taken from thee 11 Learne to overcome thy selfe in all things for the love of thy Creator and then shalt thou be able to attaine to heavenly knowledge 12 How litle soever it be if it be inordinately loved and regarded it defileth the soule and hindreth the enjoying of the chiofest good CHAP. XLIII Against vaine and secular knowledge SOnne let not the faire speeches subtile sayings of men move thee for the Kingdome of God consisteth not in words but in vertue 2 Observe well the words which I speake for they inflame the heart and enlighten the mind induce compunction and bring sundry comforts 3 Doe thou never read to shevv thy selfe learned or wise but labour to mortify thy vices for that will profit thee more then the knowledge of many hard and difficult questions 4 When thou shalt have read and known many things thou oughtest ever to returne to one begining 5 I am he that teacheth man all knowledge and doe give to litle ones a more cleare understanding then can be taught by man 6 He therefore to whom I speak shall quickly be wise and shall profit much in spirit Woe be to them that inquire many curious things of men and doe litle desire to know the way how to serve me 7 The time will come when the Maister of Maisters shall appear Christ the Lord of Angels to hear the lessons of all that is to examine the consciences of every one 8 And then he will search Hierusalem with a candle and the hidden things of darknesse shall be laid open and the inventions of tongues shall be silent 9 I am he that in an instant doe raise up the humble mind to understand more reasons of the everlasting truth then can be gotten by ten years study in schooles 10 I teach without noise of words without
weake deceiveth him and doth verily more shame him while he doth vainely praise him 33 For how much every one is in thy sight O Lord so much he is and no 〈◊〉 saith humble S. Francis CHAP. LI. That a man ought to imploy himselfe in workes of humilitie when force is wanting for higher exercises SOnne thou art not able alwaies to continue in the fervent desire of vertue nor to persist in the high pitch of heavenly contemplation 2 But thou must sometimes of necessity by reason of originall corruption descend to inferior things and beare the burthen of this corruptible life though unwillingly and with griefe 3 As long as thou cariest a mortall body thou shalt feele great trouble heavinesse of heart 4 Thou oughtest therefore in the flesh oftentimes to bewaile the burthen of the flesh for that thou canst not alwaies persevere in spirituall exercises and divine contemplation 5 It is then expedient for thee to flye to humble and exteriour workes and to refresh thy selfe with good and vertuous actions 6 To expect with a firme confidence my coÌ„ming heavenly visitation to beare patiently thy banishment and the drinesse of thy minde untill I visit thee againe and deliver thee from all anxiety 7 For I will make thee forget thy paines and enjoy inward quietnesse 8 I will lay open before thee the pleasant fields of holy Scripture â—haâ— with an enlarged heart that maist begin to run the way of my commandements 9 And thou shalt say that the sufferings of this time are not worthy of the glory to come that shall be revealed in us CHAP. LII That a man ought to esteeme himselfe unworthy of comfort and to have deserved stripes LOrd I am not worthy of thy comfort noâ— of any spirituall visitation and therefore thou dealest justly with me when thou leavest me poore and desolate Though I could powre out even a sea of teares yet I were not worthy of thy comfort 2 For alas I deserve nothing but to be scourged and punished in that I have grievously and often offended thee and sinned in many things 3 All things therefore duly considered I am not worthy even of the least comfort 4 But thou mild and mercifull God who wilt not that thy works doe perish to shew the riches of thy goodnesse upon the vessels of mercy even beyond all mine own merit vouchsafest to comfor thy servant above humane measure 5 For thy heavenly consolations are not like humane communications and in comparison of thee we are miserable comforters 6 What have I done O Lord that thou shouldest bestow upon me any heavenly comfort 7 I remember I have done no good at all but have been alwaies prone to sinne and slothfull in my amendment 8 It is so true that I cannot deny â—it if I should say otherwise thou wouldest plead against me and there would be none to defend me 9 What have I deserved for my sinnes but hell and everlasting fire 10 I confesse in the truth of my heart that I am worthy of all scoâ—ne and contempt and it is unfit that I should be remembred amongst thy holy ones 11 And although I be unwilling to heare this yet notwithstanding for the love of truth I will lay open my sinnes against my selfe that I may the better obtaine mercy at thy hands 12 What shall I say being guilty and full of all confusion I have nothing to say but this I have sinned Lord I have sinned have mercy on me pardon and forgive me 13 Suffer me a litle that I may bewaile my griefe before I goe unto the land of darknesse and be covered with the shadow of death 14 What dost thou require of a guilty and miserable sinner â—ut that he be contrite and sorrowfull and doe humble himselfe for his sinnes 15 In true contrition and humblenesse of heart is bred a hope of forgivenesse a troubled conscience is reconciled againe grace lost is restored man is defended from future wrath God and the penitent soule meet together in a holy kisse 16 Humble contrition for â—innes is an acceptable sacrifice unto thee O Lord savouring much sweeter in thy nostrils then the perfume of frankiâ—sence 17 This is also the pleasant oyntment which thou wouldest have powred upon thy sacred feet for thou never despisest a contrite and humble heart 18 There is a place of refuge from the angry face of the enemy there is amended and washed away whatsoever elsewhere was polluted and defiled CHAP. LIII That the grace of God is not given to those that savour of earthly things SOnne my grace is precious it suffereth not it selfe to be mingled witâ— externall things nor earthly comforts Thou oughtest therefore to cast away all hinderances of grace if thou desire to receave the infusion thereof 2 Choose therefore a secret place to thy selfe love to live alone with thy selfe desire the conversation of none but rather powre out devout prayers unto God that thou maist keep thy minde compunct and thy conscience pure 3 Esteem the whole world as nothing preferre my service before all outward things for thou canst not altend unto me and be delighted also in transitory vanities 4 Thou oughtest to sequester thy selfe from thy acquaintance and friends and to keep thy mind deprived of all temporall comfort 5 So the blessed Apostle Peter required that the faithfull of Christ should keep themselves as strangers pilgrims in this world 6 O how great a confidence shall he have at the houre of death whom no affection to any earthly thing detained in the world 7 But the weak minde is not yet capable of so retired a heart neither doth the fleshly person understand the freedome of a reâ—ollected minde 8 Notwithstanding if he will be truly spirituall he ought to renounce as well those which are farre off as those which are neere unto him and to beware of no man more then of himselfe 9 If thou perfectly overcome thy selfe thou shalt with more ease subdue the rest It is a glorious victory to triumph over our selves 10 For he that keepeth himselfe subject in such sort that his sensuality be subdued to reason and reason in all things be obedient to me he is truly a conquerour of himselfe and Lord of the world 11 If thou desire to mount unto this height of perfection thou must begin manfully and set the axe to the root that thou maist pluck up and destroy thy hidden and inordinate inclination to thy selfe and unto all private and earthly good 12 Of this vice that man too inordinately loveth himselfe almost all dependeth whatsoever is wholy to be overcome which being once overcome and subdued there will presently ensue great peace and tranquillity 13 But for that few endeavour perfectly to dye unto themselves and do forsake themselves wholly therefore they remaine intangled in themselves and cannot be lifted up in spirit above themselves 14 But he that desireth to walke freely with mee it is necessary that he mortify all his
how farre off he is from the perfection of the Saints ehen he that disputeth of their greatnesse 27 It is better to labour after the piety devotion of the Saints and with an humble mind to imitate their glorious examples then to search their secrets with vaine curiosity 28 They are wel right wel contented if men could content themselves and refrain from these vain discourses 29 They glory not of their owne merits for they ascribe no good unto themselves but attribute all to me who of my infinite charity have bestowed my blessings upon them 30 They are replenished with so great love of my Godhead and so superabundant joy that there is no glory that is nor happinesse that can be wanting unto them 31 All the Saints how much the higher they be in glory so much the more humble they are in themselves nearer and dearer unto me 32 And therefore thou hast it written that they did cast their Crownes before God and fell downe upon their faces before the Lambe and adored him that liveth for ever and ever 33 Many inquire who is the greatest in the Kingdome of God that know not whether they shall ever be numbered there amongst the lest 34 It is no small matter to be even the lest in heaven where all are great for that all there shall be called and shall be indeed the Sons of God The lest there shall be great among thousands and the sinner of a hundred yeaes shall die 35 For when the Disciples asked who was the greatest in the Kingdome of heaven they received this answer unlesse you be converted and become as litle children you shall not enter into the Kingdome of heaven 35 Whosoever therefore shall humble himselfe as this litle child hee is greater in the Kingdome of heaven 37 Woe be unto them that disdaine to humble themselves willingly with litle children For the low gate of the Kingdome of heaven will not give them entrance 28 And woe be to the rich thâ—â— have their comforts here for whilst the poore enter into the Kingdome of God they shall be lamenting without 39 Rejoyce you that be humble and you that be poore be you glad for yours is the Kingdome of God if you walke according unto truth CHAP. LIX That all our hope and trust is to be fixed in God alone LOrd what trust have I in this world or what is the greatest comfort that all things under heaven doe yeeld me Is it not thou my Lord God whose mercies are without number 2 Where hath it beene well with me without thee Or when could it be ill with me when thou were present I had rather be poore for thee then rich without thee 3 I had rather choose to be a Pilgrim in earth with thee then to possesse heaven without thee Where thou art there is heaven and there is death and hell where thou art not 4 Thou art my desire and therefore it behoveth me to send forth deep sighes from my heart and cry and pray unto thee 5 For I have none to trust unto none that can help me in time of necessitie but thee alone my God Thou art my hope and my trust thou art my comfort and most faithfull unto me in all my distresses 6 All men seeke their own gaine thou only seekest my salvation and my profit and turnest all things to my good 7 Although thou permittest many temptations to assault me and many adversities to befall me yet thou ordainest all this to my good and profit who art wont to prove thy beloved servants a thousand waies 8 In which proofe thou oughtest no lesse to beloved and praised then if thou didst replenish me with heavenly comforts 9 In thee therefore my Lord God I put my whole hope and refuge in thee I place my tribulation anguish for I find all to be weake and unconstant whatsoever I behold out of thee 10 For neither can many friends availe nor forcible helpers aide nor wise counsellours give profitable answer nor the books of the learned comfort nor any wealth deliver nor any secret or pleasant place defend if thou thy selfe doest not assist help comfort instruct and keepe us 11 For all things that seeme to be ordained for the rest and solace of man when thou art absent are nothing and doe bring indeed no joy nor comfort at all 11 Thou therefore art the end of all that is good the light of life the depth of wisdome and the most forcible comfort of thy servants is to trust in thee above all things 12 To thee therefore doe I lift up mine eyes In thee my God the Father of mercies I put my whole trust 13 Blesse and sanctifie my soule with thy heavenly blessings that it may be made thy holy habitation and the â—eate of thy eternall glory and that noâ—hing may be found in the Temple of â—hy greatnesse that may offend the eyes of thy Majesty 14 According to the greatnesse of â—hy goodnesse and the multitude of thy mercies take pitty upon me and heare the praier of thy poore servant who is â—arre exiled from thee in the land of the â—hadow of death 15 Protect and keepe the soule of thy servant amidst so many dangers of this corruptible life and by the assistance of thy grace direct it in the way of peace to the country of everlasting light Amen The end of the third book OF THE IMITATION OF CHRIST THE FOVRTH BOOK A devout exhortation unto the blessed Sacrament The Voice of Christ. COme unto me all yee that labour and are burdened and I will refresh you saith our Lord. 2 The bread which I will give is my flesh for the life of the world 3 Take yee and eate that is my Body that shall be delivered for you doe this in remembrance of me 4 He that eateth my flesh and drinketh by blood dwelleth in me and I in him 5 The words which I have spoken unto you are spirit and life CHAP. I. With how great reverence Christ ought to be received The voice of the Disciple THese are thy words O Christ everlasting Truth though not spoken all at one time nor written in one and the selfe same place because therefore they are thine and true they are all of them thankfully and faithfully to be received by me 2 They are thine and thou hast spoken them and they are mine also because thou hast spoken them for my salvation I willingly receive them from thy mouth that they may be the deeper imprinted in my heart 3 These devout words so full of sweetnesse and love doe stirre me up but mine owne offences doe amaze me and my impure conscience driveth me back from the receiving of so great mysteries 4 The sweetnesse of thy words doth incourage me but the multitude of my sinnes doe oppresse me 5 Thou commandest me to come confidently unto thee if I will have part with thee and to receive the food of immortality if I desire to obtaine everlasting
life and glory 6 Come sayst thou unto me all yee that labour and are burdened and I will refresh you 7 O sweet and lovely word in the eare of a sinner that thou my Lord God shouldest invite the poore and needy to receive thy most blessed Body 8 But who am I Lord that I may presume to approach unto thee behold the heavens cannot containe thee and thou sayst Come yee all unto me 9 What meaneth this most pious benignity and so loving invitation How shall I dare to come that know not any good in me whereupon I may presume 10 How shall I enter into thy house that have often offended thy most gracious countenance 11 The Angels and the Archangels honour thee the Saints and just men doe feare thee and thou saist Come yee all unto me 12 Vnlesse thou O Lord didst say it who would believe it to be true And unlesse thou didst command it who would dare to come unto thee 13 Behold Noah a just man laboured a hundred yeares in preparing the Arke that he might be saved with a few and how can I in one houres space prepare my selfe to receive with reverence the Maker of the world 14 Moses thy great servant and especiall friend made an Arke of incorruptible wood which also he covered with most pure gold to put the Tables of the Law therein and I a rotten creature how shall I so lightly dare to receive the maker of the Law and the giver of life 15 Salomon the wisest of the Kings of Israel bestowed seven yeares in building a magnificent Temple in in praise of thy name and celebrated the feast of the Dedication thereof eight daies together he offered a thousand peaceable sacrifices and set the Arke in the place prepared for it with the sound of trumpets and joy 16 And I the most unhappy and poorest of men how shall I bring thee into my house that can scarce spendone halfe houre devoutly and I would to God it were once almost one half hour â—n worthy and due manner 17 O my God how much did they endeavour to please thee and alas how â—itle is that which I doe How short â—ime doe I spend when I prepare my selfe to receive I am seldome wholly recollected very seldome altogether free from distraction 18 And yet surely no undecent thought should occurre in the presence of thy Deity nor any creature draw me unto it for I am not to harbour an Angâ—l but the Lord of Angels 19 And yet there is great difference betweene the Arke and the Reliques thereof and thy most pure body with his unspeakable vertues 20 Betweene those legall sacrifices figures of future things and the true sacrifice of thy body the complement of oll ancient sacrifices 21 Why therefore doe I not become more fervent in thy venerable presence Wherefore doe I not prepare my selfe with greater care to receive thy sacred gifts 22 Sith those holy ancient Patriarches and Prophets yea Kings also Princes with the whole people have shewed so great zeale of devotion to thy divine service 23 The most devout King David danced before the Ark of God with all his force calling to mind the benefits bestowed in times past upon his forefathers 24 He made instruments of sundry kinds he published Psalmes and appointed them to be sung with joy himselfe also oftentimes plaied upon the harpe 27 Being inspired with the grace of the holy Ghost he taught the people of Israel to praise God with their whole heart and with plesant voices every day to blesse and praise him 28 If so great devotion was then used and such memory of divine praise before the Arke of the testament 29 What reverence and devotion is now to be performed by me and all Christian people in the presence of this Sacrament in receiving of the most precious Body of Iesus Christ 30 Many goe to sundry places to visit the Reliques of Saints and are astonished when they heare of their miraculous worke 31 They behold the spacious buildings of their Churches and kisse their sacred bones wrapped in silke and gold 32 And behold thou art here present with me on the Altar my God the Holy of Holies the Maker of all things and Lord of Angels 33 Oftentimes in those devotions there is but curiositie of men and the novelty of the beholders in the seeing of such sights and litle fruit of amendment is gotten thereby especially where there is so unconstant wandring without true contrition 34 But here in the Sacrament of the Altar thou art present my Lord God and Man Christ Iesus where also plentifull fruit of everlasting salvation is obtained as often as thou art worthly and devoutly received 35 No levity no curiosity or sensuality draweth unto this but firme faith devout hope and sincere charitie 36 O God the invisible Creator of the world how wonderfully doest thou deale with us how sweetly and graciously doest thou dispose of all things with thine elect to whom thou offerest thy selfe to be received in the Sacrament 37 O this exceedeth all understanding of man this chiefly draweth the hearts of the devout and inflameth their desire 38 For thy true faithfull servants that dispose their whole life to amendment oftentimes receive great grace of devotion and love of vertue 39 O admirable and hidden grace of this Sacrament which only the faithfull of Christ doe know but the unfaithfull and such as are slaves unto sin canot conceive nor feele 40 In this Sacrament spirituall grace is given and lost vertue is restored in the soule and beauty disfigured by sin returneth againe 41 This grace is sometimes so great that with the fulnesse of devotion which is here given not only the mind but the weake body also feeleth great increase of strength 42 Our coldnesse and negligence surely is much to be bewailed and pittied that we are not drawne with greater affection to receive Christ in whom all the hope and reward of those that are to be saved doth consist 43 For hee is our sanctification and redemption he is the comfort of passengers and the everlasting fruition of Saints 44 It is much therefore to be lamented that many doe so litle consider this comfortable mysterie which rejoyceth heaven and preserveth the whole world 45 Oblindnesse and hardnesse of mans heart that doth not the more deeply weigh the greatnesse of so unspeakable gift but rather comes by the daily use thereof to regard it litle or nothing 46 For if this most holy Sacrament should be celebrated in one place only consecrated by one only Priest in the world with how great desire doest thou think would men be affected to that place 47 And what esteeme would they have of such a Priest of Almighty God by whom they might enjoy the consolation of these divine mysteries 48 But now there are many Priests and Christ is offered up in many places that so the grace and love of God to man may appeare so much the greater hovv
But if thou abidest in thy selfe and doest not offer thy selfe up freely unto my wil thy oblation is not entire neither shall the union betweene us be perfect 8 Therefore a free offering up of thy selfe into the hands of God ought to goe before all thy actions if thou wilt obtaine freedome and grace 9 For this cause so few become inwardly illuminated and enjoy true libertie of heart for that they doe not resolve wholly to denie themselves 10 My saying is undoubtedly true Vnlesse one forsake all he cannot be my Disciple If thou therefore wish to be mine offer up thy selfe unto mee with thy whole desires CHAP. IX That we ought to offer up our selves and all that is ours unto God and to pray for all The voice of the Disciple THine O Lord are all things that are in heaven and in earth I desire to offer up my selfe unto thee as a free oblation and to remaine alwaies thine 2 O Lord in sincerity of my heart I offer my selfe unto thee this day in sacrifice of perpetuall praise to be thy servant for ever 3 Receive me with this holy oblation of thy precious body which in the presence of the Angels invisibly attending here upon thee I offer up this day unto thee that it may be to the health of my soule and the salvation of all thy people 4 I offer unto thee O Lord all my sinnes and offences which I have committed in the sight of thee and thy holy Angels from the day wherein I first could sinne to this houre upon thy holy Altaâ—â— 5 That thou maist consume and burne them all with the fire of thy charitie and wash out all the staines of my sinnes and cleanse my conscience from all offence and restore to me againe thy grace which I lost by sinne forgiving me all my offences and receiving me mercifully in the kisse of peace 6 What can I doe for my sinnes but humbly confesse and bewaile them and intreate alwaies for mercy without intermission I beseech thee heare me in thy abundant mercy when I stand before thee my God! 7 All my sinnes are very displeasing unto me I will never commit them any more but I am sory and will be sory for them as long as I live and am ready to repent and doe any thing that may move thee to pardon them 8 Forgive me O God forgive me my sinnes for thy holy names sake save my soule which thou hast redeemed with thy most precious Blood 9 Behold I commit my selfe unto thy mercy I resigne my selfe over into thy hands doe with me according to thy goodnesse not according to my wickednesse and manifold iniquitie 10 I offer up also unto thee all whatsoever is good in me although it be very litle and imperfect that thou maist amend and sanctifie it that thou maist make it gratefull and acceptable unto thee 11 And alwaies perfect more and more that which thou hast begun and bring me also who am the slothfull and unprofitable servent to a good and blessed end 12 I offer up also unto thee all the godly desires of devout persons the necessitie of my parents and friends my brethren and siâ—ters and of all those that are deare unto me and that have done good either to my selfe or others for thy love 13 And that have desired mee to pray for them and all theirs that they all may receive the helpe of thy grace and comfort protection from dangers delivery from paine and being freed from all evils may joyfully give worthy thankes to thee 14 I offer up also unto thee my praiers and sacrifices especially for them who have in any thing wronged grieved or standered me or have done me any damage or displeasure 15 And for those also whom I have at any time grieved troubled and scandalized by words or deeds wittingly or at unawares that it may please thee to forgive us all our sinnes and offences one against another 16 Take O Lord from our hearts all jealousie all indignation wrath and contention and whatsoever may hure charitie and weaken brotherly love 17 Have mercy O Lord have mercy on those that crave thy mercy give grace unto them that stand in need thereoff and grant that we may be worthy to enjoy thy grace and attain unto life everlasting Amen CHAP. X. That the holy Communion is not lightly to be forborne The voice of the Beloved THou oughtest often to have recourse to the Fountaine of grace and of divine mercy to the Fountaine of goodnesse and of all purity that thou maist be cured of thy sinnes and passions and be made more strong vigilant against all temptations and deceipts of the Divell 2 The enemy knowing the greatest profit and remedy to consist in the holy Communion endeavoureth by all meanes and occasions to withdraw hinder faithfull and devout persons from it 3 Some when they purpose to receave the sacred Commnnion suffer greatest assaults of the Divell 4 For that wicked spirit as is written in Iob commeth amongst the Sons of God to trouble them with his accustomed malice and impiety or to make them overfearefull and perplexed 4 That so he may diminish their affection or by his subtile assaults take away their faith to the end they may either altogether abstaine from this divine food or at least come unto it with lesse devotion 5 But there is no heed to be taken of his fraudes and malicious suggestions be they never so filthy and hideous but all is to be turned back upon his own head 6 Thou oughtest to contemne scorne him miserable wretch and not to omit the sacred communion for his assaults and the troubles which hee raiseth 7 Oftentimes also an excessive care for the obtaining of devotion and a certain anxiety for the making of thy confession hindereth thee 8 Follow in these occasions the counsell of the wise and put away all anxiety and scruple for it hindreth the grace of God and over throweth devotion 9 Omit not for every small vexation of the minde which hapneth to receave this holy Sacrament 10 But goe presently to confesse thy sinnes and willingly to forgive others whatsoever offences they have done against thee and if thou hast offended any humbly crave pardon and God will willingly forgive thee 11 What availeth it to delay confession to deferre receaving Purge thy selfe with speed spit out the venom presently make hast to take a remedy and thou shalt finde it better then if thou deferredst it long 12 If thou omittest it to day for this cause perhaps to morrow some greater will fall out and so thou maist be hindred a long time from these divine mysteries and become more unfit 13 Stirre up thy selfe and shake off all heavinesse and sloth with the greatest force and speed thou canst 14 For it profiteth nothing to continue long in disquietnesso trouble of mind and for daily occurring impediments to withdraw thy selfe from the Sacraments 15 Yea it hurteth very much
shall be perfectly united unto God Then he will say unto me if thou wilt be with me I will be with thee 16 And I will answer him Vouchsafe O Lord to remaine with me I will very gladly be with thee This is my whole desire that my heart be united unto thee CHAP. XIV Of the fervent desire of some devout persons to receave the body of Christ. The voice of the Disciple O How great is the store of thy sweetnesse O Lord which thou hast hidden for them that fear thee 2 When I remember some devout persons who come unto thy Sacrament O Lord with great devotion and affection I am oftentimes confounded blush within my selfe that I come so negligently and coldly to thy altar and to the table of the holy Communion 3 That I remaine so dry and without any hearty affection that I am not wholly inflamed in thy presence my God 4 Nor so earnestly drawne and moved as many devout persons have been who out of a vehement desire of receaving and a feeling affection of heart could not containe themselves from weeping 5 But with the desire both of soule and body they earnestly longed after thee O God the lively fountaine being not otherwise able to temper not satisfie their hunger but by receaving thy body with all joy and spirituall greedinesse 6 O most ardent faith of those persons a probable argument of thy sacred presence 7 For these truly know their Lord in the breaking of bread whose heart burneth so within them whilest thou O blessed Iesu walkest with them 8 Such desire and devotion I seldome find in me so vehement love and fervency is oftentimes farre off from mee 9 Be mercifull unto mee good Iesu sweet and benigne Lord and grant me thy poore needy creature to feele sometimes at least in this holy Sacrament a litle hearty desire of thy love 10 That my faith may be more strengthened my hope in thy goodnesse increased and that my charity once pefectly inflamed after the tasting of heavenly Manna may never decay 11 Thy mercy O Lord is able to give me the grace I desire and to visâ—â— me in thy bounteous clemency with the spirit of fervour when it shall please thee 12 For although I burne notwith so great desire as those that are so especially devoted unto thee yet notwithstanding by thy grace I desire to have this great inflamed desire 13 Praying and craving that I may participate with all such thy fervent lovers and be numbred among them in their holy company CHAP. XV. That the grace of devotion is obtained by humility and deniall of our selves The voice of the Beloved THou oughtest to seeke the grace of devotion instantly to aske it earnestly to expect it patiently and confidently to receave it joyfully to keep it humbly to worke with it diligently 2 And to commit the time and manner of this heavenly visitation to God untill it shall be his pleasure to come 3 Thou oughtest chiefly to humble thy selfe when thou feelest inwardly litle or no devotion and yâ—t be not too much dejected nor grieve inordinaâ—ly for it 4 God often giveth in a short moment that which he hath a long time denyed he giveth sometimes in the end that which in the begining of prayes he deferred to grant 5 If grace should bee alwaiâ—s presently given and at hand ever with a wish it could not be well indured by a weak man 6 Therefore devotion is to be expected with good hope and humble patience yet impute it to thy selfe and thy sinnes when it is not given thee or when it is secretly taken from thee 7 It is sometimes a small matter that hindreth and hideth grace from us if it be to be called small and not rather a great matter that hindreth so great a good 8 And if thou remove this be it great or small and perfectly overcome it thou shalt have thy desire 9 For presently as soone as thou givest thy selfe to God with thy whole heart and seekest not this nor that for thine own pleasure or will but setlest thy selfe wholly in him thou shalt find thy selfe united unto him and quiet 10 For nothing will tast so well and please thee so much as the good will and pleasure of almighty God 11 Whosoever therefore with a sincere heart directeth his intention to God and â—mptieth himselfe of all inordinate love 〈◊〉 dislike of any creature shall be most fit to receave grace and worthy of the gift of devotion 12 When a vessell is full already all that you powre in runneth quite beside For our Lord bestoweth his blessings there where he findeth his vessels empty 13 And how much the more perfectly one forsaketh the basest things and dieth to himselfe by contempt of himselfe 14 So much the more speedily grace commeth and entreth in more plentifully and lifteth up the heart that is free to a higher state of grace 15 Then shall he see and abound and wonder and his heart within shall be enlarged because the hand of our Lord is with him and he hath put himselfe wholly into his hand for ever 16 Behold so shall the man be blessed that seeketh Almighty God with his whole heart and busieth not his soule in vaine 17 This man procureth great grace of divine union in receaving the holy Eucharist for that he regardeth not his own devotion and comfort but above all he prizeth the honour and glory of God CHAP. XVI That we ought to manifest our necessity unto Christ and to crave his grace The voice of the Disciple O Most sweet and loving Lord whom I now desire to receive devoutly thou knowest my infirmity and the necessity which I endure with how many sinnes I am oppâ—essed how often I am grieved tempted troubled and defiled 2 I come unto thee for remedy I crave of thee thy heavenly comfort the â—ase of my paine 3 I speak to him that knoweth all things to whom all my secrets are open and who can only perfectly comfort and help me 4 Thou knowest what it is wherof above all I stand in most need and how poore I am in vertues 5 Behold I stand before thee poore and naked calling for grace and graving mercy 6 Refresh this thy hungry needy creature give heat unto my coldnesse with the fire of thy love give light unto my blindesse with the brightnesse of thy presence 7 Turne all earthly things into bitternesse to me all things grievous contrary into patience all base and created things into contempt and oblivion 8 Lift up my heart to thee in heaven and suffer me not to wander upon earth be thou only sweet and delightsome unto me from henceforth for evermore 9 For thou only art my meat and my drinke my love and my ioy my delight and all my good 10 O thâ—t with thy presence thou wouldest wholly inflame burne and change me into thee that I might be made one spirit with thee by the grace of inward union
Of flying vaine Hope and Pride 16 Of avoiding too much familiarity 18 Of obedience and Subjection 19 Of avoiding superfluity of words 21 Of obtaining peace and desire of profiting 23 Of the profit gotten by adversity 26 Of resisting Temptations 28 Of avoiding rash judgement 34 Of workes proceeding from Charity 36 Of bearing with other mens defects 37 Of solitary life 40 Of the example of holy Fathers 41 Of the exercise of good religious persons 45 Of the love of solitude and silence 50 Of compunction of heart 56 Of the consideration of humane misery 60 Of the meditation of death 65 Of Iudgement and punishment of sinnes 71 Of the zealous amendment of our whole life 77 THE SECOND BOOK OF inward Conversation 84 Of humble submission 90 Of a good and peaceable man 91 Of a pure mind and upright intention 94 Of the consideration of ones selfe 96 Of the joy of â— good conscience 98 Of the love of Iesus above all things 101 Of familiar conversation with Iesus 103 Of the want of all comfort 106 Of thankfulnesse for the grace of God 112 How few the lovers of the Crosse of Christ are 116 Of the high way of the holy Crosse. 119 THE THIRD BOOK OF the inward speech of Christ to a faithfull soule 130 That truth speaketh inwardly without noise of words 132 That the words of God are to be heard with humility and that many weigh them not 135 A prayer to implore the grace of devotion 137 That we ought to live in truth and humility in the sight of God 138 Of the wonderfull effect of divine grace 141 Of the proofe of a true lover 146 That grace is to be hid under the veile of humility 150 Of a mean conceipt of our selves in the sight of God 154 That all things are to be reserved unto God as unto the last end 156 That despising the world it is sweet to serve God 158 That the desires of our heart are to be examined and moderated 162 Of the effect of Patience and of strife against concupiscence 164 Of the humble obedience of a subiect according to the example of Christ. 167 Of the secret Iudgements of God to be considered lest we be extolled in our good deeds 169 What we ought to doe and say in every thing which we desire 172 A Prayer for the fulfilling of the will of God 174 That true comfort is to be sought in God alone 175 That all our care is to be placed in God 177 That temporall miseries by the example of Christ are to be borne patiently 179 Of suffering of injuries and who is proved to be truly patient 181 Of the acknowledging of our owne infirmity and of the miseries of this life 184 That we are to rest in God above all his gifts 187 Of the remembrance of the manifold benefits of God 192 Of foure things that bring much peace 197 A prayer against evill thoughts 197 A prayer for the enlightning of the mind 198 Of flying curious inquiry of the life of others 200 Wherein doth the firme peace of the heart and true proficiency consist 20â— Of the excellency of a free mind which humble prayer better obtaineth then reading 204 That private love most hindreth from the chiefest good 206 A Prayer for cleansig the heart and obtaining of heavenly wisdome 208 Against the tongue of Slanderers 210 How we ought to call upon God and blesse him when tribulation draweth neere 211 Of craving the divine aid and confidence of recovering grace 212 Of the contempt of all creatures to find our Creator 217 Of the deniall of our selves and forsaking all our affections 220 Of inconstancy of heart and of directing our finall intentions unto God 223 That God is sweet above all things and in all things to him that loveth 225 That there is no security from temptation in this life 225 Against the vaine Iudgements of men 230 Of a full and pure resignation of our selves from the obtaining freedome of heart 232 Of good government of outward things and of recourse to God in dangers 235 That a man be not over earnest in his affaires 237 That a man hath no good of himselfe nor any thing whereof he can glory 238 Of the contempt of all temporall honours 241 That our peace is not to be placed in men 242 Against vaine and secular knowledge 245 Of not drawing outward things to our selves 247 That credit is not to be given to all men and how prone man is to offend in words 249 Of putting our trust in God when evill words arise 253 That all grievous things are to be endured for life everlasting 257 Of the everlasting day and shortnesse of this life 259 Of the desire of everlasting life and how great rewards are promised to those that fight valiantly 264 How a desolate person ought to offer himselfe into the hands of God 270 That a man ought to imploy himselfe in works of humility when force is wanting for higher exercises 276 That a man ought to esteeme himselfe unworthy of comfort and to have deserved stripes 277 That the grace of God is not given to those that savour of earthly things 280 Of the different motions of Nature and Grace 283 Of the corruption of nature and efficacy of divine grace 289 That we oâ—ght to deny our selves and imitate Christ by the Crosse. 294 That a man be not too much deiected when he â—alleth into some defects 297 Of not searching into high matters and into the secret judgements of God 300 That all our hope aâ—d trust is to be fixed in God alone 307 THE FOVRTH BOOK A Devout exhortation unto the blessed Sacrament 311 With how great reverence Christ ought to be received 312 That great goodnesse and charity of God is bestowed upon man in this Sacrament 321 That it is profitable to communicate often 326 That many benefits are bestowed upon them that communicate devoutly 330 Of the dignity of this Sacrament and Priestly function 335 An Interrogation of the exercise before Communion 337 Of the discussing of our own conscience and purpose of amendment 338 Of the oblation of Christ on the Crosse and resignation of our selves 342 That we ought to offer up our selves and all that is ours unto God and to pray for all 344 That the holy Communion is not lightly to be forborne 348 That the Body of Christ and the holy Scriptures are most necessary unto a faithfull soule 353 That he that is to communicate ought to prepare himselfe with great diligence 360 That a devout soule ought to desire with her whole heart to be united unto Christ in the Sacrament 363 Of the fervent desire of some devout persons to receave the body of Christ 366 That the grace of devotion is obtained by humility deniall of our selves 369 That we ought to manifest our necessity unto Christ and to crave his grace 372 Of burning love and vehement desire to receive Christ. 374 That a man be not a curious searcher of this Sacrament but an humble follower of Christ submitting his sense unto faith 378 FINIS