sicklie if they can not enioye their desire or if they finde and perceaue that they are not loued againe For they languish with meere loue that maketh them that they can neither take any ioy nor receaue any cōfort nor finde any rest except they may obtaine that which they loue O my Daughter thou oughtest to loue mee in this sorte that thou mightest finde in me onlie ioy and consolation and without me in all places nothinge but sorrow and affliction If thou diddest rightly loue me as thou shouldest doe thou couldest not be in rest vntill thou diddest possesse me For there would a continuall thirste hunger desire burne within thy soule not permitting thee to enioye anie quiet at all O that thou diddest languish with such a kinde of loue towards mee or that hating all other thinges thou diddest desire mee onelie O that thou diddest present thy hart vnto me quite weaned and clearely deliuered from all other loue whatsoeuer that I may still draw it after me and both pearce it thorough and wounde it to the bottome with my loue Oh howe happie shuldest thou be if being made quite besides thy selfe and drunke with extreamitie of loue towardes mee thou diddest despise all thinges els thou diddest loath all my creatures and diddest runne only after mee crying vnto me I am wounded with thy charitie Thou oughtest my Daughter to be enflamed with so feruent an affection towardes mee as whosoeuer did come neere vnto thee might perceaue no other thing els but only the heate of thine affection towardes me breathing out of thee and whosoeuer did talke with thee might depart edefied from thee and warmed with the flames of that affection towards me which hee found kindled in thy soule If therefore thou desirest to loue me thou must loue mee with thy whole hart I will not allow that thou shouldest loue me and ioyntlie with mee anie thing els besides me that is that thou shouldest not loue any thing for anye other respect but for my sake onelie I looke to bee loued purely and that thou canst neuer doo but when thou louest mee for my owne selfe that I onely no other respect whatsoeuer be the cause why thou louest me I will also be beloued with an infinite loue and with an vnmeasurable desire for thou shouldest neuer finde in thy soule anie end or measure in louing me but although thou diddest loue mee neuer so much thou shouldest alwaies desire to loue mee more For my loue is not restrayned within any limits but it is infinite and without any bounds It neuer thinketh it selfe satisfied it can neuer be filled or contented with any quantitie though it bee neuer so exceeding great it will euerie day grow and increase to be more For charitie doth alwaies encrease and what is charitie but a good will As therefore a good will cannot bee restrained within any limite and as it is without all end so is charitie likewise I knowe that thou haste a will to loue mee with all thy heart and that thou desirest to loue me as much 〈◊〉 thy selfe alone as all my holy seruants do ioyning all their loue together This desire is good if it procede not from an appetite of desiring in respect that thou wouldest be more excellent then they and singuler aboue them all as though thou onely couldest loue mee as much as all they when all their loue were put together It is a good desire I say if it springeth from pure perfect charitie only that thou doest for mine owne sake without any other respect desire me loue me and wish still to encrease in the loue of me and seeke to loue me as much alone as it is possible for all other beeing ioyned together Haue care therefore that this desire of thine proceed not of any appetite to bee preferred before others but onelye because charitie can neuer be satisfied or filled that the greatnes thereof maketh thee thinke that how much soeuer thou louest mee is much inferiour in thine eyes to that affection which thou dost desire to carrie towards me and in no sorte either answerable or agreeable to thy desire My loue is no idle loue but it worketh great thinges where it is indeede And where there is no desire but an vnaptnesse and vnwillingnesse to doo good workes there is no loue without all doubte And yet notwithstanding this if thou wantest abilitie to do good workes bee not therefore discouraged my Daughter or deiected in thy minde for thy good will pleaseth mee as much as if the worke were done and is as acceptable in my sight I will not require an account of thee for that I haue not bestowed vpon thee For it is not the multitude of workes but the greatnesse of loue which delighteth mee Many good workes if they bee presented vnto mee without charitie doo pacifie me no whitte at all For what is chaffe to me without wheat to whomesoeuer thou doost offer wheat which is loue offer him also chaffe which is workes For although I regarde not workes without loue yet I will haue good regarde of thy loue without workes so as thou be hindred by disabilitie necessitie obedience or any other lawfull impediment in such sorte as thou art not able to do good works For then as I haue saide I accept of thy good will But where power wāteth not if loue remaine it doth extende it selfe and exercise it selfe towardes me and for my sake towardes her neighbour For I haue placed him as a companion with thee in my steed that whatsoeuer thou wouldest bestow vppon mee and cannot thou mayest bestow vppon him And that thou mayest doo it the more willingly I haue promised that I will accept as well at thy handes and rewarde as largely any thing that thou doost towards thy neighbour as if thou haddest done it to my felfe For if thou haste charitie it worketh so in thee as thou louest him for my sake thou beholdest me in him thou seruest me in him thou dooest mee benefits in him thou dost beare with mee in him thou dost suffer me in him and if he offend thee thou dost forgiue me in him And for this cause I gaue him vnto thee in my steed that thou maiest bestow these good turnes vpon him as time and place serueth and as thou haste oportunitie offered by mee to doo the same For thou must not forget that which I repeated before how charitie is not to bee measured or esteemed by the multitude of workes but by the greatnesse and sincerity of thy affection that is by the inward deuotiō of thy mind ioyned with a pure chaste and internall disposition inclination intention of thy will which the more readie prompt feruent and desirous it is to obey me honour me and please me and the more that shee renounceth her owne selfe in seeking to please mee purelie without any other respect and to preferre mee before all other creatures the more shee is drawne to loue mee
and the brighter shee doth openly shine in all good workes O if the children of men did know how much it pleaseth mee to dwell in such a soule howe gladlie I doo offer my selfe vnto her which desireth mee onely how bountifull I do powre my selfe into such a heart as dooth seeke me only with a pure intention beeing withdrawne and free both from the loue of her selfe of any other creature beside desiring me feruently respecting mee whollie staying for mee patiently and refusing to be comforted with any other thing but with me onely Nay such a hart as I speake of will not desire to bee comforted by mee because shee thinketh her selfe vnworthie to receaue any consolation from me but desireth onely to bee satisfied with hauing my good will pleasure fulfilled in her For she only desireth to doo to suffer and to bee in no other sorte then agreeth with my pleasure then although such a hart neyther desireth comfort nor any thing els which is without mee yet I doo rewarde and enrich her with all blessings and benefits For there can bee nothing wanting in anie creature neither can there bee any thing forsaken for the loue of me that is so good but that there shall bee found in mee things in steede of them a hundred times better purer sweeter pleasanter and more delightfull than they were For whether it be beautie sweetnesse pleasantnesse delight loue truth consolation the continuall enioying of such thinges as men do like riches glorie power and innumerable other thinges of the same sort which either may bring delights to them or procure desire to them all these thinges are after an infinite manner more excellent and more perfect in me than in any creature whatsoeuer O my Daughter the smallest consolation which thou feelest by the presence of my goodnes in thy soule doth surmount all the delights of the worlde and the pleasure that can bee taken in any creature whatsoeuer Yea all other delightes beeing compared with it doth seeme bitter and vnpleasaunt Wherefore if things were measured by a true and iust account it could not bee but that men woulde loue mee better then themselues or anie other creature But nowe it is a lamentable thing to bee spoken men doo leaue mee which am theyr greatest good they despise my goodnesse nay which is more they forsake their owne true and onelye happinesse and fall to loue themselues to delight in the world from whence all disquietnes of minde and all other mischiefes doo proceede Alas why are miserable men so farre deceaued If thou delight in loue why loue they not me whose loue is chast pure holy and simple which am an obiect alwaies offered to their eyes of infinite amiablenes beeing essentially good in my selfe being a pure good vnmixed beeing the chiefest and soueraigne good where the rewarde of loue also is vnspeakable delight and most blessed eternity wheras the loue of the worlde on the contrarie parte dooth breede nothing in thy soule but vnquietnesse bitternesse distruction repentance heuines Leaue thou therfore cōtemne al worldly things and desire me only being vnited vnto me with all thy soule with al thy hart and with all thy will For as long as thou dost addict thy selfe to the loue of creatures thou shalt finde that which is in creatures that is thou shalt be defiled and disquieted with corrupt and vncleane delights and yet besides that be neuer satisfied or contented And thou shalt also be polluted with vnpure imaginations and be distracted with sundry cogitations that be lewd and wicked But I doe collect that hart which seeketh to bee ioyned with me and I vnite it fast vnto mee procuring in it by my meanes all peace quietnes and all tranquillity of conscience Thou oughtest continually to intreat mee and without ceasing to pray vnto me that thou mayest after this sorte forsake the world renounce the loue of all my creatures and be wholie conuerted vnto mee and inwardlie dedicated in thy soule to my seruice For no man can bestowe this grace on thee neyther canst thou obtaine it by any other meane but by mee onely Wherefore thou must alwaies with great regard obserue the internall inspirations of my grace thou must follow my counsaile obey my exhortations and commit thy selfe altogether to my prouidence My inspirations doo neuer disagree from the holie Scripture nor from the obedience which thou must carrie to thy superiors Therefore if thou submitest thy selfe vnto them and reliest in no respect vppon thine owne selfe thou art sure to walke in all simplicitie puritie of hart Loue is an incomprable treasure therefore I should be the store-house of the same and it should neuer bee laid vp but in me only O my daughter where thy treasure is there is thy hart also If then thou wilt knowe what thou louest marke what thou dost oftnest thinke vppon what thou dost with greatest delight willingnes harken vnto what thou dost most feruently desire what thou doost inwardly in thine owne appetite most seeke and bend thy selfe vnto for that is without all doubt thy treasure and therein thou findest sweetest rest most quiet and greatest contentation And both of them is thy treasure both the thing which thou louest and the loue wherewith thou louest the same But see into how great miserie how great vnthankfulnes how great infelicitie men doo fall by this meanes for they do purchase to themselues hell fire with the expence of incomparable treasure which is loue For if men contemning me fal to loue corrupt vncleane and fraile thinges such as will quickly perish they doo with the same loue which they bestow vppon them procure vnto themselues eternall torment Let all my friends therefore bewaile and lament this strange and vnnaturall kinde of dealing that I am cleane thrust out of the hart of man for whome I offered vp my selfe in sacrifice and whose saluation I did buy with my precious blood that an other which is mine enemy dooth possesse it only to this end that he may draw them with him into eternall destruction into endles misery and into vnquenchable fire Of the praise of God BE alwaies inflamed my Daughter with a desire to praise mee to loue me to honour mee to please me from the bottom of thy hart altogether and by all the meanes that thou art able and in such most perfect sort as I require at thy handes Carrie alwaies in thy heart so great a reuerence so great a feare so great a care so great a loue and affection towardes me and for me as thou mayest neuer doo any thing to displease or offende me And although it ought to bee thy greatest care thy chiefest feare thy speciallest labour not to doo anye thing thy selfe or to giue any occasion by thine owne negligence that anie thing should be done to offend mee Yet neuerthelesse thou oughtest also to take as much care as lieth in thee for others that I bee not by
of praise and more acceptable vnto me than any vocall praise to keepe thy hart vndefiled pure and free from all vicious affections from al slouthfull humors from all heauines vnwillingnes and frowardnes in thy soule to cleaue vnto me only in all peace tranquilitie and silence of thy spirite What motion soeuer thou feelest within thee my Daughter what outward accident soeuer do happen vnto thee presently repaire vnto mee with thy heart wholy conuerted and submitted vnto my will and wish that it may be turned by my grace to my greatest glorie and highest praise by doing after this sort all thinges that happen vnto thee shall be for the furtherance of thy saluation and euen nature it self by this vertuous custome shall be chaunged into grace Wherfore if thou findest within thy selfe any mischieuous attempts of the diuel any filthie temptations or horrible blasphemies or doost senciblie perceaue in thy soule the motion of any odious temptation whatsoeuer endeuour thou to winne some profit or benifit to thy soule by the same meane whereby thine enemie seeketh to doo thee a mischiefe account it a benefit for thy soule if it may bring thee to praise glorifie me As soone therfore as thou feelest any of these temptations come presently vnto me and say O Lord my God as often as I feele this temptation as often as it commeth into my minde so often doo I glorifie thee with the praises of the whole court of heauen and so often doo I adore thee to the confusion of this wicked spirit which assaulteth me and to the honour and glory of thy name And in this place I offer vnto thee infinite praises which he is not able to doo If it be a grieuous temptation which thou feelest say O most mercifull God although it bee very troublesome which I suffer yet I will willingly endure it for the loue of thee only and for thy honour and if it may be to thy great honour that I shoulde suffer greater and more grieuous temptations than this is beholde I offer my selfe ready with all my hart to doo it Let nothing O mercifull God seeme so troublesome vnto me but that I may desire aboue all things to sustaine any thing that may bee for the glory of thy name If thou feelest any cogitatiō in thy soule of beautifull delightfull or precious thinges say O most sweet God that proceedeth from thee which art most goodly most beautifull most sweet most to be desired and most worthie to be embraced because thou art the greatest good if it be thy pleasure I will willingly want all thy creatures I will willingly forsake all consolation that thou only mayest remaine in my hart and mayest wholy possesse me which art most beautifull and farre more beautifull than all the fayrest thinges beside thee which art most sweete farre more sweete than all the best sweetest thinges besides thee which art most to be desired and aboue all to be beloued because thou art farre more amiable and precious than all the preciousest and amiablest thinges besides thee Likewise if eyther thou hearest or seest any number assembled together or as often as thou beholdest anie exceeding beautifull thing or great multitude of people say so often in the day to thy selfe O most good and most amiable Lord O Almightie eternall God let thousand thousandes of the Armies of celestiall spirits praise thee out of mee and let ten thousand hundred thousand of those that stand before thee extoll and magnifie thy name out of me and for me and let all the worthy supplicatiōs of thy blessed Saints make intercession vnto thee for mee and let the beautie of euerie one of thy creatures and the sweet harmonie of them altogether glorifie thee out of me for euer and world without end Of the exercise of the loue and praise of God IF thou dost desire to loue and praise me with all thy heart with all thy soule with all thy force and with all the abilitie that doth rest in thee and desirest to perseuer in the louing of me to the end thou must of necessitie haue some exercises of loue wherby thou mayest nourish it kindle it encrease and maintaine it And for this cause keeps thy minde free withdrawne weaned clearely deliuered from the loue of my creatures and from all internall occupation of thy minde or busines about them and from all care and trouble of this present world by lifting it vp vnto mee with continuall vehement and scalding sighes and enflamed praiers burning with all zeale and by aspyring incessantly with most feruent desire to come vnto me that is to say by desiring to loue me most ardently most perfectly most vehemently most faithfullie and withall continually yea and thirsting also to please me in all respects to praise me with al zeale with all fidelitie and withall the sufficiencie that is in thy power and to fulfill my will absolutely perfectly in all things To conclude thou must alwaies haue a desire to see mee which am most beautiful to possesse me who am most blessed and to bee with mee who am onlie able to graunt thee happines being the fountaine from whom all felicitie doth proceede in whome all sweetnesse dooth consist and by whome all goodnesse must bee graunted For I am of all thinges the sweetest the best and the happiest yea true happines it selfe Cleaue therfore alwaies vnto me and bee neuer seperated from me Haue euer somewhat in thy minde which thou maiest meditate vppon and which may enflame thee with the loue of me wherby thou mayest thinke of my sweetnes and goodnes and by wondring at it magnifie and praise thy name Or els on the contrarie part meditate vpon somewhat which may mooue thee to bewaile lament accuse and reprehend thy selfe for thy vilenes basenes weaknes infirmitie inconstancie or vnthankfulnes or els that may procure the suffering euen with sorrow in thy soule from the bottome of thy hart with those that bee afflicted and dead to make supplications vnto mee for them for my vniuersall Chnrch. Moreouer whatsoeuer thou art to do or what thing soeuer thou haste to thinke or consider of thinke of them first with me receiue counsaile touching them first from me and discourse of them first with me that thou mayest be brought by this custome alwaies and at all times whether thou beest alone or in the company of others to talke with me and to keepe thy hart still lifted vp vnto me eyther by prayer or els by praysing of my name Doo whatsoeuer belongeth to my honour whatsoeuer thou knowest wil content mee or is my will that thou shouldest performe with an vnspeakable thirst to please mee and with an insatiable desire to honour me labour this by all the meanes thou mayest and endeuour with thy help with thy counsaile with thy trauaile by all the other meanes that do lie in thy power to aduance my glorie that my name may be praised both by
way thou wert not gone when as this waight did vexe thee sore A man by blood the steps might finde which thou hadst past along before Her weeping eies thy mother cast on thee in this thy deepe distresse Which looke did both your harts reioice and made thy paines to seeme the lesse QVite roote sweet Iesus out of vs â—ll thinges that may displease thy minde To make vs thankfull for thy loue which by these paines we plainelie finde For they of thee a spoile to make puld off thy clothes by force at last And pulling them puld off the skinne which to thy clothes then cleaued fast REuiling thee O King of Kinges they neuer left all voide of shame For when thou wert vpon the Crosse they iested at thy holie name Betweene two theeues yet hanging there in suffering death to ransome vs Thou ceasedst not for those to pray which did reuile and vse thee thus SAluation there thou promised vnto the theere that it did craue And willed Iohn whome thou didst loue of Marie still all care to haue Vnto his charge thou her bequeathd but she to see thy grieuous paine With bitter panges of griefe did feele her wofull hart quite cut in twaine THou crydst my God in this distresse why dost thou cleane me now forsake And to encrease thy paine the more they gaue thee gall thy thirst to slake Yet yeelding straight to him thy soule thy trust in him thou plainely showd And then a wretch thy side did pearce from whence both blood and water flowde VNhappie were thy friends O Lord to see thee with this torment kild But thou againe the third day rose whereby their harts with ioy were fild And in their sight with triumph didst ascend to make them know That thou wilt there all those reward which serue thee here on earth below ZIn was the cause of euerie griefe which thou sweet Iesus didst sustaine Keepe vs therefore from sinne O Christ that we may scape eternall paine Lord wash vs with thy precious blood let vs with sinne not spotted bee That we in heauen with all thy Saints for euer may sing praise to thee YEeld vs no pray vnto this world but giue vs grace to praise thee still Both with our mouthes and in our harts to honour thee with all good will Make with thy loue our harts inflamde imprint it deepe within our minde And make vs alwaies thirst for thee that we with thee all ioy may finde ZEale euer keepe in vs O Lord of seruing thee and dooing well That we may walke in vertues path and from our thoughts all vice expell Sweete Iesus still inspire our harts with lightning of thy holie Ghost And guide vs in that happie course which may content and please thee most A Hymne wherein the praise of all creatures are offered vp vnto the Creator O Christ the glorious Crowne of Virgins that are pure Which dost a loue for thee to thirst within their mindes procure Which are the spouse of those that chast and humble bee The hope the life the onely helpe of such as trust in thee Which euer louest best a chast and spotles minde And thee to loue commaundest those in whom thou both dost finde To serue thee O sweet Lord thy creatures all are prest And for to sound thy praise withall that in their might doth rest All Angels with their troopes all Saints that are aboue Doo laude thee still and neuer cease with songes of feruent loue The Skie the Land the Sea and all on earth below The glorie of thy worthie name doo with their praises show All Virgins puritie which made thy life their guide All pietie of humble harts abhorring filthie pride All Martirs constancie which did this world despise All true remorce that they declare which doo from sinne arise All charitie of those whose soules thy loue doth warme All simple plainenes of such mindes as thinke no kinde of harme All sweet delights wherewith the pacient harts abound Doo blase thy name and with thy praise they make the world resound The thunder showes thy power and lightning which we see The snow and raine with wonder tels that none is like to thee The winter yeelds thee praise and Summer doth the same The Sun the Moone the starres and all do magnifie thy name The beast the fish the depthes that in the Sea remaine With chearefull voice set forth thy praise and shew thy glorie plaine The pearles the precious stones the birds thy praise doo sing The woods the welles and all delights which from this earth doth spring The earth it selfe declares thine honour and thy state It doth bewraie how thou for vs didst all these thinges creat The flowers fruits and trees the men which thou didst frame And women eke inuite vs still to praise thy holy name The roses that appeare so faire in outward sight The violets which with their sent doo yeeld so great delight The Lillies that bring forth so pure and white a flower With sweet Poungarnets doo extoll and praise thy mightie power What creature O sweet Lord from praysing thee can stay What earthly thing but fild with ioy thine honour doth bewraie Let vs therefore with praise thy mightie workes expresse With hart and hand with minde and all which we from thee possesse O Christ whose glorious power doth far and wide extend All creatures praise thy holie name and doo thy workes commend So goodly to behold so pleasant and so sweet So faire thou art as all this praise for thee of right is meete Thou art that firme delight which neuer will depart The chaste the true and only ioy of euerie faithfull hart The comforter of such as sorrow doth torment The rayser vp of those by grace which doo their sinnes repent O Lord our life and health our whole and surest trust Remit our faults for we haue beene most wicked and vniust Forgiue vs our misdeedes remoue them from thine eyes Giue vs thy grace that we by it may earthlie thinges despise Graunt that all worldly ioyes to vs may better seeme And that we may her vaine delights as filthie dung esteeme Transforme vs vnto thee and so our harts inflame As we our force and life may spend in praising of thy name Grant that in louing thee we constant may abide That thee alone we may desire and all thinges hate beside That all in all to vs thou maist for euer be And that forsaking cleane our selues we still may cleaue to thee Flow thou into our soules with streames of thy delight Possesse vs whole and carnall thoughts may be surpressed quite Let nothing vs content that may thy minde offend Let all our ioy and whole delight on thee alone depend Make vs in louing thee to languish with desire And burne as with the flaming heate of that most sacred fire That we for thee may thirst and thou maiest vs possesse And that we may alone of thee in all our life expresse To thee make vs to runne with a desirous minde And senceles els to euerie thing that here on earth we finde Let vs in thee whole drownde reioice with happie peace And let vs sleepe in thee sweet Christ whose ioy doth neuer cease ¶ CHRISTO LAVDES ET SANTAE MATRI EIVS HONOR Amen FINIS â—n 12. 14 â—dem 36 Reg. 15.
dreadfull doome when ere at last that dismall day befall That day of wrath that day of wrake and hugie storme with all When of the shaken firmament the hideous clashing sound Shall trouble starrs with tumblings swift and dash their globes on ground When as the moone with blood-red lampe the people shall affright And globe of Sunne draw in his beames depriuing men of light When all shall dread and all the world at once shall shaken be So as the quiers Angelicall men may amazed see Fire shall consume the world with noyse and crackling flash of flame And earth and sea and burning lampe of fierie lump shall frame Straight waies with dreadfull maiestie with powre and vertue great Come I and on a glistering cloud will sit in indgment seate There many thousand shall of Saintâ— roundly inuiron me Yea there of glorious Angels bright shal many thousands be Forthwith the Trumpet from aboue shall gastlie noise sound out Renting the earth and raysing vp the low infernall rout The by and by shall al the dead all vp together rise Whome earth so great in womb so wide did heretofore comprise The multitude reuiued shall before my throne be prest Expecting there with trembling feare my dreadfull doome and hest For nothing shall be vndiscust nor hid nor secret ought No not the thing which any haue committed in their thought There shall desert receaue reward the life which liues for aye Or els the death which neuer more shall haue a dying day Go too then wretches whom as yet lewd error fettereth close Whilst that you may of fettered feete the giues and chaines vnloose Watch well that deadlie sleepe do not your waking eyes oppresse Lest endles day of latest time you slumbring do possesse Behold with how swift course the times doo slip and slide away And how the flying houre admits no manner let or stay Happie is he who still his life doth well and Godly spend And thinks withall it shall forthwith and in a moment end Conuertanter qui oderunt Syon †THE TABLE OF THE PRINcipall titles in this Epistle of our Sauiour Iesus containing the chiefe and speciallest matters thereof 1 AN Epistle or exhortation of Iesus Christ to the soule that is deuoutly affected Folio 1 2 A rule of spirituall life fol. 23 3 How we must mortefie all vnlawfull desires and wicked inclinations fol. 28 4 How a man ought to gouerne his tongue fol. 32 5 Of the contemplatiue life which is wholly withdrawne from the cares and affaires of this this present world fol. 35 6 How we ought to iudge no man fol. 38 7 How we ought to fight against vice fol. 43 8 How we must flie the occasion of temptation fol. 67 9 When the spirituall temptations are to bee conquered fol. 70 10 How we ought to take heed of enuy fol. 77 11 How we must flie singularitie fol. ibid. 12 Of the honor reuerence worship which we ought to exhibite to the mother of God fol. 79. 13. Of sencible deuotion fol. 84 14. How we must prepare our selues when we come to receaue the blessed Sacrament fol. 88. 15 Of discretion fol. 94. 16 How wee ought in all thinges to conforme our selues vnto Christ. fol. 100. 17 Of pouertie fol. 102 18 Of humilitie fol. 107 19 How humilitie is to be obtained fol. 109 20 How we ought not to care for mens iudgements fol. 121 21 Of obedience fol. 129 22 How we must mortefie our owne will and desire fol. 137 23 Of the consideration of God prouidence fol. 148 24 How we must beare aduersitie fol. 156 25 Of wanting of consolation fol. 169 26 Of inward quietnes meekenes of hart fol. 172 27 Of the loue which we should beare toward our neighbour fol. 174 28 Of the puritie of the hart fol. 178 29 How we ought to refer all the good things we receaue to the goodnes of God fol. 185 30 Howe diuine inspirations ought to bee obserued the grace of God not neglected fol. 192 31 How wee must imploy the giftes of God which we receaue to the benefit of others fol. 199 32 Of pouertie in spirit fol. 204 33 Of the loue of God fol. 207 34 Of the praise of God fol. 222 35 Of the exercise of the loue and praise of God fol. 233 36 Of the transformation of a man fol. 242 37 The conclusion of the Epistle fol. 252 1 Two rules of direction for mans life fol. 256 2 An instruction or rule for such as be weake and imperfect but new beginners in Gods seruice fol. 264 3 An other instruction or rule for such as with a more feruent zeale and spirit doo earnestlye labour to attaine to perfection fol. 268 4 Verses for helping a mans memorie wherein are expressed the principall and speciallest points of those good lessons which are comprehended in these rules fol. 280 â— A verye short exercise of loue to God the Father God the Sonne and God the Holye Ghost the most blessed Trinitie and one true God fol. 286 â— An Hymne of the life and passion of our Sauiour Christ made after the manner of the Alphabet fol. 29 7 A Hymne wherein the praise of all creaâ—ture are offered vp vnto the Creator fol. 30 FINIS AN EPISTLE OR EXhortation of Iesus Christ to the soule that is deuoutly affected toward him wherein are onely contained certaine diuine inspirations which will teach a man how to knowe himselfe and instruct him in the perfection of true Pietie IESVS CHRIST THE SAuiour of the worlde and King of heauen and earth being ready to embrace those that earnestly and truly desire his grace with his mercifull fatherly armes wisheth to his Spouse that is to the soule which loueth him for whose sake he willingly suffered death that he might vnite her to himselfe all perfect and true felicity O My deerely beloued Daughter I haue spoken to thy heart by secrete inspirations but thou wouldest neuer giue eare vnto my motions wherefore since thou diddest care little to answere me much lesse to obey me I am enforced by the great loue I beare thee to write vnto thee that at the least thou mayest bee content to reade what thou diddest neglect to heare by reading both better beare away my exhortation and more deeply imprint it in thy minde For that chaâ—ity which moued me to offer my selfe not onely to all danger but euen to death it selfe for thy sake will not suffer mee to leaue any thing vndone that may tende to the furtherance of thy saluation And although thou dost not in any sort requite my loue because thy hart is inclined to outwarde vaine and transitory things and so by that meanes too much affected and addicted to my creatures Yet cannot I withdrawe that charity wherewith I am alwaies ready to imbrace thee which exceedeth the loue of any father or mother towardes their children or of any earthly Parent whatsoeuer For I am not onely willing to graunt thee my grace and fauour
but desirous to accept thee for my spowse and will daily enrich thee with greater and better blessings than any that this world can yeeld thee if thou wilt follow my counsaile But for that thou hast contemned me wheÌ„ I came to visite thee and hast not harkened to my inspirations thou art become by this euill custome of thine so much distracted in thy soule and so far beside thy selfe as thou art neither able to conceiue what thou hast lost nor yet the misery wherein thou art And the lesse that thou dost bewaile and lament thine owne misery the more doth thy case deserue to be pittied and lamented VVhat shall I say O my daughter thou shouldest be an example to others and thy life an instruction to those that goe astray the sweete sauour of thy good conuersation ought to bee a holsome medicine for the curing of such as are weakened with infection of sinne and thy words as a consuming fire to inflame the harts of those that heare them But now thou art thy selfe so corrupted with the desire of chidish vanities so busied with a multitude of vnprofitable matters and so subiect to many hurtfull passions as thou art distracted in thy soule and hast it so much polluted with filthinesse as it is possessed with wandring thoughts and vaine imaginations Selfe loue doth as yet raigne in thee and till thou mortefie that thou canst neuer enter into my bed or be partaker of my delights So as thou which oughtest to teach others standest now in neede of being taught thy selfe I write not this to the end that I meane to reiect thee but because I would let thee know how far thou hast erred am desirous that thou shouldest vnderstand thy own losse and danger I do not only allure thee but I do also prick thee forward to returne from thence home againe vnto mee VVheresoeuer thou art whatsoeuer thou dost or whether so euer thou goest my eye is neuer off on thee looking and searching into all thy acts all thy motions and all the secrete intentions of thy hart And if at any time I spie in any of these the least vnfaithfulnes to mee who am most faithfull I am iustly offended and angry for I did suffer not onely with all patience but euen with all willingnes many despites reproches griefs and torments for thy sake O my most deare daughter to passe ouer in silence all the paines and torments which I did endure tell mee I pray thee what man would haue suffered so many and so great disgraces for his friend as I did for thee And yet I indured them when thou wert mine enemy when thou dadst done no good at all when thou didst neither loue nor know mee yea before thou wert borne did I loue thee and suffer these grieuous and innumerable torments for thee VVhy then wilt thou turne away thy self from me why dost thou seeke quietnes without mee thou art sickly and yet wilt wander abroad If I forsake thee who will receiue thee who can cure thee Alas my daughter how far art thou deceiued whether soeuer thou turnest thine eyes or vppon whatsoeuer thou dost fixe thy minde yet shalt thou finde no peace no ioy nor any rest but in me onely Thy senses deceiue thee they which seeme to loue thee doo abuse thee and thou also dost deceiue thy selfe when thou refusest a soueraigne medecine that would helpe thee and receiuest ranck poyson which will kill thee Alas my daughter alas my spouse I know how often beautifull and goodly things in shew but vaine things in deed which when they professe most loue faith vnto thee are most ready to beguile thee doo allure thy senses and drawe thy affection and how often also they deceiue thee with their snares leade thee from mee with their guiles O deare daughter remember that thou art a spouse and let not the loue of any other thing but onely thy husband enter into thy hart Desire nothing but his fauor that thou maiest be beautifull in his eyes and please him and be for euer beloued of him I stande desiring thee and waiting for thee I with that thou wouâ—dest returne vnto mee with all thy hart and forsaking all these vanities apply thy selfe wholy to deuotion and giue thy selfe daily to humility that I might then vouchsafe to talke with thee in more familiar sort and reioyce thy minde with far better and purer delights than those wherein thou hast lyen drowned I require no multitude of workes at thy hands wherewith to trouble thee but a chast faithfull pure hart which may seeke to please me not delight it selfe I desire a sincere loue and a feruent deuotion that is a ready and forward will to honour and obey mee and a sincere pure intention in performing of all those things that I commaund I with that thy hart should be cleare and free from any other loue whatsoeuer and if thou wouldest presente it to mee in this â—orte I wouâ—de indue thee with greater consolations and far more excellent blessings than either thou darest presume to desire or art able to conceiue I am a husband that is bashful and therefore will neuer come vnto thee when I see thee busied with other matters altogether vaine and vnprofitable VVhen I come I must finde thee alone for I stand knocking at thy dore being very weak and quaking for cold euen in the same forme that I carried when I was vnlosed froÌ„ the Piller where being bound I was whipped and wounded for thy sake and this I doo that I may make an impression of my selfe in thy minde wounded as I was that thou imbracing me with the armes of thy loue I may vnite thee vnto mee and inflame thee with my woundes that doo yet boyle with the feruent heate of that charity which I carry towards thee Oh if thou wouldest acknowledge me for thy husband loue me as thou ought to doo wouldest thou not both quickly drawe me into thy hart and also before I came with a most desirous will attend and long for my comming and wouldest thou nor then cloath the naked and giue fire to warme him that is a colde that thou mightest bee made worthy to receiue againe the chast imbrasings of my loue and to inioye the sweet taste of my spirite How much would it please me that thou haddest a certaine firme trust in me and were as willing to bee with me as I am desirous to bee with thee seeing all my delight consisteth in being with the Children of men So should the fortitude of thy minde be dayly augmented and the true sweetnes of thy soule continually increased But this trust in me can neuer be without a distrust in thy selfe both these graces are onely obtained by pouerty of spirit which is a most precious Iewell But I know well inough what doth with-hold thee from attaining to this vertue thy stomacke is ouerlaide with the loue of this worlde and by
that meanes infected with such an extreame coldnes as it maketh thee to loath and abhorre the worde of God which is the food of thy soule But if thou desire to increase in vertue to strengthen thy mind with the following of that course thou must receaue the word of God greedily disgest it perfectly and still retaine the nourishment of that within thee The reason therfore that thou canst not thirst after my iustice is because thou art already filled with the cold meat of worldly conuersation and vanitie and that is the cause also why these things do delight thee which sauour neither of piety nor deuotion Simplicitie of heart is loathsome vnto thee and the exercise of holy meditations thou accoūtest as time lost Thy minde beeing loaden with the cares of this worlde cannot ascend vp vnto mee For although thou raisest it by force for a while yet it presently falleth downe againe into her earthly cogitations so as thy soule being distracted thy heart inconstant thy minde wauering and thy desires insnared with the loue of worldlie pleasure thou art troubled when thou art awake and not quiet when thou art a sleepe And when thou liest in this misery O vnwise daughter then thou complainest that thou art drie and barren without my consolation If this did happen vnto thee by the meanes of my prouidence as it hath to manie other of my friends and not by thyne owne negligence there were no reason why the wanting of this sensible grace of mine shuld molest thy soule But seeing thy owne slouth and negligence is the cause that thou liest languishing in this barren drienes If thou desire my consolation if thou wish for my comming if thou doe long to bee vnited vnto me thou must forsake all those vanities that doe please thee without me only study to serue me indeuouring continually to perfourme those thinges which agree best with my liking and are most pleasing vnto me and making this thy cheefest care thou must labour with all thy force might to see my will as nere as thou canst in all creatures fulfilled Moreouer in dooing hereof let thy whole studie be to content mee and to relie onelie vppon me So shalt thou finde my presence more often with thee by it thy spirit shall be as it were made drūck with ioy thy conscience shalbe comforted thy heart quieted thou shalt then possesse the perfecte rest of most sweet contemplation Oh if thou hadst once come into that wine Celler out of doubt thou wouldest euen with a certaine thirstinesse more earnestly desire to be there and more often But no man can enter into it sauing such as desire me aboue al things loue me aboue all things esteeme me aboue al things make acount of me as all in all For hee that findeth no other consolation but in me hee that thinketh himself vnworthie to receiue any consolation from me nay he that desireth affliction so much in this world as he taketh himself to be wrōged when I send him any consolation at all and doth as willingly accept it at my hands when I leaue his soule barren without any comfort as when I replenish it with my consolatiō to whom all ioy without me is a torment hauing his minde wholy fixed vpon me his desire only bent to serue me Such mē as these be I say are my special friends at whose dore I doe freely knocke willingly enter these are the men to whome I gladly offer my selfe impart my secrets These men am I wont to visite in sundrie sortes as seemeth fittest in my indgment by stirring thē vp in such sort as is meete agreeable for the deuotion and loue which they beare me Sometime I present my selfe to the eyes of their soules wounded naked and tormented in all my members that they may finde greater comforte in the loue they beare me I shew thē my wounds to the end that they may touch them bath them clense them kisse them embrace them and although their deuotion in this behalfe may seeme to worldly men ridiculous because they knowe not what it meaneth yet is it most acceptable vnto me profitable to them For then I begin to forgette all the paines which I haue suffered and also all the faultes which such a spouse of mine hath committed against me do wholy bend my selfe to comfort her with my spirit and to lighten her with my grace And although I stand not in neede of any thing yet I make account I haue gained much when I finde so great fideliue in my spouse as shee loueth mee better than eyther her selfe or all the world besides But vnthankfulnesse doth offend me 〈◊〉 much as fidelitie doth content me and is of all things most grieuous vnto me because by it they seeke to renue as much as lieth in them the griefes of my Passion and vexations of my mind seeing I perceaue that all is lost which I did of an vnspeake by charitie endure for them Therefore whether outwarde affliction of thy bodie or inwarde affliction of thy minde happen vnto thee seek not for externall comforts which are nothing worth but in all thy distresse flie vnto mee and make no complaint of thy griefe vnto any man but to me onely For what greater help can men yeeld thee than in giuing thee faire words If thou hast a Ghostly Father or Confessor I forbid thee not to disclose it vnto him but I exhorte thee to lay open before him the secrets of thy heart and to direct thy selfe in all respectes according to his counsaile without yeelding any waie to satisfie the furie of thy Passion or labouring for some eternall comfort or boasting before others of those vexations which thou dost suffer Declare to me in secret that which thou wouldest complaine of before men committing thy selfe and all things to my prouidence being quiet without any care or perturbation of thy minde Thou shalt finde beleeue me a happie peace in thy soule and great consolation by this course at my hands although not such peraduenture at all times as thou dost imagine or wish for yet such as may most of all conforme thee to my will and pleasure Oh if thou wert taught and accustomed by thine owne experience in all worldly thinges which trouble thee to haue thine eye only fixed vpon me to flie vnto me for refuge to hope in my mercie with a patient expecting of the same to relie vpon me and withall to conceaue with how fatherly louing a minde I send thee aduersitie for thy benifite there should be no tribulation so great that thou wouldest not with al gladnes and willingnes accept yea and prefer it before all ioy or consolation whatsoeuer For albeit thou shouldest receaue no other commoditie by it yet this were sufficient to comfort and reioyce thy minde that it is a fulfilling of my will If my will bee done it doth alwaies please the faithfull soule more than the receiuing
MArke well my daughter for since I see thee giue better eare apply thy minde with more dilligence to carrie away my speeches I will proceed in declaring these thinges vnto thee which I require at thy handes continue therfore attentiue return nowe wholie vnto mee beeing readie in all thinges to obey mee Put on a new minde and heare what I expect that thou shouldest do and what thou art not able of thy selfe to do let praier assist thee to fulfill Seek to obtaine by praier whatsoeuer is necessarie for thee saying Deliuer me from my enemies O Lorde I fly vnto thee for succour teach me to doe thy will because thou art my God leaue me not O Lord my God depart not from me neither yet dispise mee which art the God of my saluation Incline thy selfe to helpe mee O Lord the God of my safetie Behold I desire to returne vnto thee draw me after thee and neuer suffer me againe to bee seperated or withdrawne from thee O my daughter hearken now to that which I gaue in commaundement to one of my seruants long agoe and endeuour thou also to fulfill it I said vnto him Vse euer silence in thy tongue And haue compunction in thy minde Be humble curteous meeke milde If thou in me wilt comfort finde The same words in the same forme doo I speake vnto thee hauing made it in the true measure of a verse although thou shalt haue lesse neede of a measure to direct thee when thou art come to this perfection But I doo not now deliuer it vnto thee as framed in measure to please thine eares but as a foueraigne medicine to cure thy soule I haue comprehended al those thinges which are necessarie for thee briefely in this verse that thou mayest more easilie retaine them in thy memorie and more often meditate vpon them in thy minde For my will is that thou shouldest altogther applie thy endeuour to haue a holye compunction for thy sinnes and that leauing all other businesse aside thou shouldest onely attend to a continuall and eternall conuersation and remaining weaned from all other pleasures to be recollected into thine own selfe and so to continue alwaies free from any distraction or perturbation whatsoeuer Bee silent in thy tongue pure from all filthines in thy heart Be humble and meek and remember to shew thy selfe both curteous and gentle in all thy behauiour towards all sortes of men First of all diligently examine thy selfe and looke most neerely and narrowlie into thy selfe that thou maiest know what is in thee which is an impediment to thee for the receiuing of my grace that is to say what is in thee which dooth displease mee that thou mayest correct amend it Consider to what things by what means thou art tempted and where thou seest thy selfe most sharpely and oftnest tempted there seeke to resist them with greatest dilligence and most earnest endeuour VVhere thou findest thy selfe weaker there appile more forcible remedies quickly to vanquish them VVhere thou perceiuest any occasion which moueth thee to sin or not to profitte in this spirituall course there cut off that scandall and impediment from thee Haue speciall care to present vnto mee a pure hart free from all vncleanesse and neuer infected with any inordinate loue to my creatures nor occupied with any vnnecessary businesse in this worlde and labour euermore withall that thou art able wholie to cleaue vnto mee and still to rely vppon mee The cause why I do exhort thee to a continuall exercise of compunction is that by it thou maiest keep thy selfe free frō forraine or wandring thoughts which thou cāst neuer attain vnto except thou bee recollected in thy mind Neither canst thou come to be thus recollected except thou lead an internall and solitarie life priuate to thy self withdrawne from al worldly affaires VVherefore marke with a watchfull eye those vices concupisences and wicked inclinationes which raigne in thee that thou mayest neuer cease with all thy might to persecute them willingly to mortefie in thy selfe all inordinate affections Many complaine that they are vnapt for contemplation spiritual life but their owne negligence and slouth is the cause for that they will straine themselues no whit to conquere theyr old man that they may mortefie all lusts and concupisences but doe nourish cherish fauour thē which they ought to persecute root out of their minds Therfore they carrie alwaies about them a heauy burden of vnquiet thoughts filled with labor vexation but if thou desire to enioy me haue no peace at all with any vice Banish from thee all vnprofitable discourses cares and businesses which yeelde no benefitte at all to thy soule And neuer applie thy minde to the thinking of any other matter nor trouble thy selfe with anye other affaires but such as tend to my honour the saluatiō of thy own soule or the commodity of thy neighbour that thou being thus alone and in this sort retired within thy selfe mayest bee possessed with me who will neuer bee matched with any other companion How wee must mortefie all vnlawfull desires and wicked inclinations VOuchsafe not to heare much lesse to read any newes tydings or pleasant Histories which serue not to procure a compunction in thy hart but to delight a curious minde and afterward doe leaue thy soule corrupted and infected with sundry imaginations and vaine desires Fly any speciall familiaritie lyking or conuersation with worldly men that is to say with those that loue these earthly pleasures yea enter not into any league of familiaritie good will and speciall conuersation with any such man whose words deedes doe not edefie thee in this vertuous course but auoide his company and mortefie all sensuall loue in thy selfe towardes any of my creatures Haue such a commandement ouer thy bellie as that thou allow it only necessarie thinges and that also not for the pleasing of thy taste but for the susteining of nature and for my sake that by this meane thou mayest not decay but encrease in abillitie to serue mee Moreouer neuer receiue any thing to delight thy taste which is not necessarie and profitable for thy bodie and especiallye when thou mayest obserue this without the breach of brotherlie charitie Roote out also from thy mind after this sort and faile not both to flie and abhor all pleasant thinges all voluptuous thinges and all such thinges as seeme sweet to thy carnall appetite as farre as discreation wil permit thee which doth quallefie all extremitie euer hauing a respect to charitie to infirmitie to the necessitie of nature and to euery other thing that is conuenient and euermore take a special care that in this gouernment of thy selfe thou doost persecute concupiscence but not destroy nature And as touching those thinges which are necessarie and yet cannot bee receaued without some delight It is sufficient for thee if thou doost not seeke that delight but in respect of mee that is to obey mee who
no other matter and deale with no other creature but with me only Examine not other mens actions trouble not thy selfe with other mens affaires if thou seest that which is good imbrace it and let it edifie thee if thou seest that which is euill leaue it but giue no iudgment of it Beware of obseruing marking examining or iudging of such mens speeches actions and manners as cannot by their holie and good example edifie thee Nay bee so farre from dooing this as desire neuer to heare or vnderstand them but rather seeke by all meanes not to know them at all And if thou shalt happen by any chance to heare them roote them out of thy heart and endeuour to forget them as soone as thou canst especiallye if thou standest in danger by that means to offend in the breach of charitie or to conceiue a woâ—se opinion of those parties How we ought to iudge no man THinke ill of no man although hee seemeth to thee to bee wicked yet beleeue that he hath bin suffered to fall by some secret and hidden prouidence of mine for the attayning of greater humilitie in himselfe procuring of greater profit to his soule And thou oughtest neyther to iudge nor yet despise him but lament rather thy owne ingratitude towards me because my grace only doth vphold thee as it were violentlye against thy will thinke that without it thou shouldest fall into greater and more heynous sinnes than any other therefore say vnto thy selfe if this man had receaued so much grace as I haue done he wold haue serued God a great deale more deuoutly beene more thankful vnto him than I haue beene Beleeue also that as soone as I looke vpon him with the eyes of my mercie he will presently repent and amend or els that he is alreadie reformed and made more holie than those that despise him VVherefore ascribe thy ill conceait of him to thine own fault rash iudgment and reprehend thy selfe sharpely because thou haste thought amis of thy neighbour and done him wrong Rancor hatred bitternes enuie doe many times hide themselues vnder the colour of zeale which doe make men thinke not only euery defect and light fault of theyr neighbour to be grieuous but also to iudge their vertues to be vices theyr sights beeing dimmed with the soggie mist of mallice and enuie Take speciall heede therefore that thou neyther reprehende nor accuse any man nor yet either speak or heare of any mans faults wheÌ„ thou art angry Beware also that thou dost not at that time seeke to gall him gainesay him or grieue him with any worde or shew of thine neyther yet by chiding to procure humilitie and shamefastnes in him or to declare that thou hast taken him in a fault worthie reprehension meet to be spoken of cheefely abstaine from dooing of this as long as displeasure bitternes or any troubled and vnquiet passion dooth remaine in thy heart against him and as long as thou dost desire to make others note him for his faults and offences because thou haste neither zeale of charity nor a sincere intention in thee at that time For if thou haddest thou wouldest rather be sorrowfull lament with him for his sins and seeke as much as thou couldest to excuse and couer before others thy Brothers or Sisters offence if they had made a great fault thou wouldest then rebuke them in secret not without greefe in thy owne soule and wouldest pray earnestly vnto mee for them with a hart that did euen suffer with them for their offences and were most louingly humbly affected towards them O my daughter be dilligent to know what thou wantest and what is fit for my spouse as for other mens faults be deaffe to heare them dumb to vtter them and blind to see them Tell mee my daughter how great regard would a bashfull Virgin haue of her behauiour if she stood in a Kings presence and saw his eies continually fixed vppon her After the same sorte thinke how that I am in all places present with thee and that thou standest alwaies in my sight Consider hovve great modestie there ought euer to be in thee hovv great innocencie of life and to bee short howe great reuerence thou oughtest to carrie towardes mee which doe alwaies behold and looke vvith my pearcing eyes into the depth of al thy acts thoughts passions words motions intentions and euen the verie secrets of thy heart Presume not therefore to doe any thing in my sight vvhich thou darest not offer to doe in the sight of one of my seruants that vvere a very deuout man and so generally accounted and of all men greatly esteemed for thou oughtest euer to feare the dreadfull presence of my almighty power and infinite Maiestie to haue it at all times both laid before thy eyes and imprinted in thy hart that by it thou mayest bee stirred vp to loue and reuerence me and bee carefull in all thinges to please mee since thou art continually in my sight Thou shouldest not haue the peace of thy soule which thou dost in all places desire to depende vppon mens mouths that is to be quiet when no man doth gainesay thee but to rest vpon me and a good conscience Moreouer thou oughtest to mortefie that appetite in thy selfe which doth prouoke thee with an earnest desire and delight to be beloued and commended of men Suffer men to bee men still and apply thy selfe onely to loue mee that thou mayest bee worthy to stande highly in my fauour Liue vprightly with thy neighbour and loue him for my sake neither care thou whether hee loue thee againe or not but leaue it to me and flie the familiaritie both of men and women but especiallie of those that be not of thine owne sexe If thou haddest as great a care or at the least no lesse respect to please me then thou haste not to displease men thou shouldest obtaine by it greater consolation in thy soule then if all the world did seeke for thy fauour How wee ought to fight against vice BEE stout and circumspect to vanquish and purge thy soule of anie imperfection although it be neuer so little for the least sinne that offendeth mee ought not to seeme small in thy eyes if thou doost perfectlye loue me Call to minde the looue that thou diddest carrie towardes mee heeretofore which made thee to contemne and forsake for the looue of me thy Parents thy Brethren thy Sisters thy riches thy honour whatsoeuer els that seemeth delightfull in this present world and to conclude euen thy selfe that is thy flourishing youth and pleasantest yeares hovve commeth it then novv to passe that thou art vanquished with a most light temptation and a vile motion of concupiscence Thou knowest best thy selfe how vveake and negligent thou art for the most part and hovve hardly thou art drawne to ouercome vice to bevvare of those snares vvhich may indanger thy soule to flye the occasions and
and reasonable man beeing subiect vnto mee continue setled in all tranquillitie in louing of my commandements and in labouring to fulfill them How wee must prepare our selues when wee come to receiue the blessed Sacrament TO speake somewhat by the way of that preparation which thou oughtest to make when thou commest to receiue the blessed Sacrament of my precious bodie I am first to aduertise thee that thou shouldest not bee discouraged although thou dost not sensiblie feele deuotion in thee yea although thou findest thy selfe troubled with horrible tentations and assaulted with some tedious imaginations which doo inuade thy minde For this sensible deuotion of thy soule is not so necessarie but rather that reasonable deuotion of thy will whereby thou dost beleeue well of my Sacrament and whereby notwithstanding these blasphemous thoughts which do assaile and almost ouerwhelme thee thou maiest be mooued to doo all honour and reuerence to my Sacrament although it bee against thine appetite contrarie to thy liking and repugnant to the sence or opinion of thine owne hart and lastly that thou mayest by this inforcing of thy selfe against thy carnall desire finde thy will ready prepared with al obedience to honor mee to giue me thankes to resigne thy selfe wholy vnto mee and to subiect thy minde so farre to my liking as that it may be best contented with that which agreeth most with my plesure If thou haste this deuotion my Daughter which thy reasonable will may easily commaund and procure in thee that is if thou bee sorrie that thou haste euer offended me and determined neuer to offend me againe but to endeuour as much as possiblye thou canst in all thinges to obey my will thou mayest come boldly vnto this Sacrament thou mayest enter securely into my presence for neyther reasonable nor sencible deuotion neither vertue nor yet my grace is obtained by flying from mee but by approching nere vnto me Therfore the more sadder and the more desolate that thou findest thy self yea althogh it be at that time when thou art going to confession or to receiue my blessed body the more earnestly vehemeÌ„tly excite and enforce thy selfe to proceede in thy good purpose that thou maiest be made stroÌ„ger in grace more constant in goodnes more feruent in loue towards me Prouide alwaies that thou carriest with thee a pure intention a good wil as I said before Neither let it trouble thee if euen in comming to receaue this blessed Sacrament there doth enter some horror terror into thy soule or if thou bee scarce able presently to take and swallow the blessed host or if thou finde some gawlish kinde of bitternes in thy taste for these are not certaine signes that thou camst vnworthyly to it but thou haste rather cause to mistrust that feare fainthartednes and continual custome of trembling haue procured this imagination in thee which is strongest of all in women maketh thee to thinke that thou feelest those thinges indeede which either thou dreadest to feele hereafter or thou dost imagine that thou feelest at that present But if thou couldest cleane remoue this fainthartednes fearefull imaginations of thine thou shouldest with it also cleane expell this difficultie distresse which thou findest in thy minde For albeit I could deliuer thee from al these perturbations yet doe I permitte some such distresse as these to assault thee and other of my seruauntes because I knowe it is the best meane either to keepe all of you humble or by humbling of you to deliuer you from the sinne of pride which is in women most vsuall Bee therefore stout and carrie a resolute minde that shaking off all womanish feare or fainthattednesse and purging it from those filthie cogitations which doo enter into thee by contemning of them and their perswasions thou mayest with a quiet minde and a pure conscience wholye dedicated to my seruice desire me seeke mee and receaue mee in the blessed Sacrament which am and will alwaies remaine vnto thee if the fault be not in thy felfe a most gratious louer a most gentle protector a most mercifull redeemer a most louing preseruer and a most faithfull Sauiour But because thou maiest be enflamed with a greater reuerence loue and desire toward this blessed Sacrament I assure thee that without all doubt my body is there sacramentally deliuered vnto thee to be receaued vnder the forme of bread Wherefore seeing it is the same body which I now carrie glorified in heauen seeing it is no other nor anie like vnto it but euen the verie same and seeing I carrie not a bodie which is dead nor without blood it followeth of necessitie that together in the same body there must bee also contained my soul my blood my graces and my vertues to all which since the world is vnited that is one person in Trinity from the two other persons cannot be deuided but are inseperably vnited it must also followe that the whole Trinity is present in this Sacrament as truly as verily as they are in heauen though in an other kinde that is vnder a sacramentall forme The same opinion thou must in like sort haue of the Challice the new Testament in my blood consider therefore now with thy selfe with how great willingnes and desire thou oughtest to come vnto this SacrameÌ„t seeing that thou haste in it true saluation and that thou hast me really and perfectly there which am the author of all thy happinesse And because I would not haue thee drawne from it with too much timerousnes of thy conscience or with too great a feare of the reuerence and Maiestie thereof I haue commaunded thee to come vnto it and to receiue it for a commemoration of mee assuring thee that my delight is to be with the Children of men and that I doe much reioyce when I may doe anie of you good to knocke at the gate of your hartes that beeing entred inâ— I may sup with you and both feede and refresh your hungrie spirite within my selfe And to what other ende doo I all these thinges but onely to procure you to haue a hope and confidence in mee with a loue and desire to come vnto me and not to withdraw your selues from so profitable and necessary a Sacrament or to depriue your soules of that infinite and inestimable fruite which you shall receaue thereby for feare of beeing made vnwoorthie by these temptations which you feele against your will and therefore are not by them polluted with any sin Of discreation AS humillitie must bee the guide of â—â—all thy exercises so let discretion rule and moderate them least they hurt thee or make thee vnable to do thy dutie or least the greater benefits and better exercises of thy soule bee hindred by the outwarde exercises of thy body which are not so good nor so profitable and to conclude least by exercising of any vertuous acte thou dost somewhat offend in breach of charitie Haue consideration also of the infirmitie of
iron Of Pouertie BEhold therefore first my pouerty who when I was rich made my selfe poore for thy sake howe I came to mine owne and mine did not receaue me how I was verie poore and as a stranger soiourner in a forraine land how my mother beeing lodged in an Inne as a guest in a strange place I was borne in a stable before the mouthes of beasts which by the heat of their breath might defende mee from the bitter cold beeing laid vpon haye in a manger howe I was redeemed with the Sacrafice of poore innocents howe beeing an infant I was driuen into banishment brought vp by the labour of my Mother and fedde by almes at other folks cost hauing neyther house nor lodging of mine owne how I watched often in the mountaines how I was spoyled of all my garmentes at the time of my passion died naked vpō the Crosse beeing in so great want of all thinges as I could not haue a droppe of water in my most extreame thirst to refresh my dried tongue Lastly how after my death I was buried in the graue that was made for another Moreouer how often dost thou thinke that I suffered in the whole course of my life hunger cold thirst and other vexations of my bodie and as for corporall consolation which most men doo thinke very necessarie I refused and vtterlie reiected is patiently induring penurie and pouertie in all things But thou when thou haste euerie thinge readie at hand that thou canst desire thou doost flatter thy selfe thinkest that thou liuest in pouertie and doost repyne if thou canst not haue euerie other thinge that thou wantest although it bee merrilie superfluous and more to please thy curious minde then to serue thy necessarie vse Looke therefore vpon my pouerty and leaue to be sadde and cease to be offended if thou seest any man preferred before thee or indued with greater aboundance than thy selfe why art thou not rather greeued like a good emulatresse if thou see anye man poorer than thy selfe as Saint Francis was if thou perceauest anye man which opinion thou oughtest to carrie of all men more agreeable to my life and pouertie then thy selfe this should be a good kinde of emulatiō not to be grieued with other mens happinesse or for that they are better then thou art but to bee hartilie sorrie because thou art not good thy selfe that it proceedeth of thine own fault and negligence Reioyce therefore receaue it for a speciall token of thy grace for an exceeding benefitte if I make thee more agreeable to my selfe then other men by sending thee some greeuous sicknes some extreame pouertie miserie mis-fortune or contempt in this worlde And if thou wantest necessarie thinges reioyce if they be taken away be glad and complaine of it to no man but embrace with me the crosse of pouertie beeing quiet and contented in thy mind vsing silence and vtterly renouncing of thine owne selfe What doth it profitte thee my Daughter if thou haste for my sake forsaken the world her riches hir glory and the comfort of thy friends art nowe troubled about a thing not worth a straw or haste not yet abandoned all loue from such vanities as are of no value but are readie to fight to be vexed and to contend either for desire to attaine them or for feare to loose them and are not afraide in this be halfe to breake peace and charitie with thy neighbour Determine therfore nowe and make a firme resolution from the bottome of thy hart to contemne all thinges for the loue of me and bee vnwilling to possesse any thing but euen such as of necessitie thou art enforced to vse delighting in all pouertie contempt and penurie that thou mayest be worthie to enioy me who as I am better and more profitable for thee then a thousand worldes so ought I to bee more esteemed and more dearely beloued of thee then all earthly things whatsoeuer Why stayest thou my daughter be encouraged with my example bee enflamed with my loue seeke earnestly in euerie thing that appertaineth to thy selfe to liue in all want and pouertie Moreouer thinke other men worthie of my consolation because they be my faithfull seruauntes beeing farre better than thy selfe and not so vnthankefull as thou art And therefore beeing mooued with charitie and as it were enforced with compassion suffer no man to want anie thing that thou may est supplie but help all men with thy trauaile thy seruice thy friendshippe and by all the other meanes that are within the compasse of thine abillitie Whatsoeuer thou haste thinke it to bee other mens that neither thou mayest loue it when thou possessest it nor be grieued when thou loosest it Whatsoeuer thou dooest enioie thinke it is giuen thee for other mens vse and to serue their necessitie Of Humilitie DEtest and abhorre with all thy hart the honour glorie and fauour of men with all other flatteries and inticements of this decaitfull world Thinke no otherwise of thy selfe but as a proude man vnthankfull to mee spightfull against me therefore if I should rewarde thee according to thy deserts worthie to be hated aboue all creatures as one vnworthie to bee borne by the earth to receiue breath by the aire or to be nourished serued by any of my creatures Wherefore aske alwaies at my hands mercie and grace not relying vpon any worke or merite of thine own but trusting altogether in that only worke of redemption which I finished for thee and that vnspeakable mercie which I shewed towards thee Desire of me with teares sighes perfect humilitie that by it thou maiest delight to lie hidden vnknown to bee contemned and had in estimation Endeuor as much as thou canst to loue those things which are most vile and shew greatest humilitie Choose likewise both to do and to haue those thinges which are most abiect and which other men doo most despise thinking thy selfe more base and lesse worthie then those thinges that are most vile Seeke not to set forth in thy selfe any thing that may sauour of estimation or glorie or that may shew as it were anie singuler gift in thee except thou be enforced to it by necessitie or of meere charitie for the glory of God Glorie in nothing neyther yet bost thy selfe of any thing that is in thee And if any man doe offende or contemne thee take heed thou be not angrie with him for it neither vse him with worse countenance in shew nor beare him lesse good will in thy hart But rather meruaile that euerie creature doth not persecute thee to be reuenged of the iuiurie thou doost to me that am creator both of thee and all them and whome notwithstanding thou art nothing at all afraide to offend How Humilitie is to be obtained TO obtaine humilitie consider behold my Maiestie my omnipotencie my wisedome my goodnesse who onlie am immortall onelie infinite passing all measure without all limitation or circumscription
inspeakeable incomprehensible from whome all creatures receaue their being who am able with a beck both to bring all creatures and the whole world vnto nothing and againe presently to restore all things to their former course and order Therfore seeing I am euerie way of so great power you may easilie perceaue that I created you which are reasonable creatures according to mine owne Image not for necessitie or for any need that I had of you but of my charitie and goodnes towards you as persons vpon whome I meant to bestowe my benefits and with whome I would impart my felicitie From which grace since you fell by sinne whereby you made your selues not onely vnworthie of eternall life but iustlie deserued eternall fire I beeing incarnate for your sakes suffered three and thirtie yeares hunger thirst cold heate miseries labours persecutions contempts reproches stripes blowes wounds greefes torments and lastlie the Crosse and death it selfe that I might deliuer you from eternall death which you had incurred by your owne deserts I liued my Daughter in the world not as God not as a mighty person nor in a glorious show but as the poorest vilest basest most contemptible of all others being subiect to many torments and sundrie reproches vntill at the last I was slain with a most shamefull and ignominious death which the world did think I had iustly deserued for they iudged both my life and Doctrine to bee detestable as they thought it fitte to roote them both out of all mens memorie to make them end with my death whereat a great multitude of people being present did triumph and reioyce Yet went I as gladly to suffer it as the Hart doth to the Fountaines of water nay being made drunke with my loue towards thee I ranne vnto it and was neuer well vntill I had endured it I spared not my selfe neither fledde I anie labour greefe paine or torment whatsoeuer I refused to doo nothing that might bee for thy profitte thou wert so deare and precious in my sight that I did euen long with a desire to deliuer my selfe for thy sake to be wounded in all parts with sundrie kindes of torments and for thy sake also at the last to ende my life with a shamefull death Moreouer because I did vehemētly thirst after thy saluation I desired to shed all my blood for thee which I did in such plentifull sort as I left no one droppe therof remayning within my body But how dost thou O my Daughter requite me now for all this what dost thou render againe vnto mee in recompence of so great charitie Is it not euen thou which beeing vnthankful to me so many yeares didst despise my selfe didst not regard my wordes didst loth my seruice and didst transgresse my commandements and yet shewing all reproch towards mee being most vncleane vile in my sight beeing altogether polluted with so many filthy abhominations thou dost banish me from thee thou dost reiect my inspirations thou committest fornication with my creatures thou abusest my gift What why doost thou still contemne and forsake mee notwithstanding that I deliuered thee out of most heynous sins and from eternall damnation it selfe wherein thou haddest iustly layen burning many yeares since if my mercie had not preuēted thee To be short why wilt thou despise me seeing I haue so often preserued thee from committing of many offences and also raysed thee out of the bottomelesse gulfe of sin and wickednesse What doost thou not yet at length consider that thou art vile miserable and meerely nothing but by my grace and how then darest thou lift vp thy vp thy face to behold mee whom thou haste so often offended so long time despised so sundrie waies contemned I speake these thinges my Daughter to the ende that thou shouldest knowe thy selfe Consider how vile and filthie thou art in thy bodie howe much polluted in thy soule and howe impure in thy heart And lastlye remember how vncleane thou haste altogether made thy selfe with wicked workes with filthie cogitations with corrupt vnpure affections and yet neuertheles how stil I forbeare to punish thee nay notwithstanding all this how I declare my loue towards thee with powring my benifits daylie vpon thee but how long must I doe this till what time must I forbeare thee when wilt thou come to knowe thy selfe howe long wilt thou stay to returne vnto me why doost thou not humble thy selfe vn◠my yoake doost thou not see that I am not longer able to with-holde my mercies from thee dost thou not perceiue how I haue called thee in what place I haue planted thee where are thy fruits dost thou not know how I wincke at all thine iniquities all thine abhominations al thy vnthankfulnes Yet speake I not these thinges O my Daughter to vpbraide thee with those benefittes which I haue heaped vpon thee but as it were languishing with looue of thee and as it were seeming to stand in neede of thee though in deede I stande in neede of nothing yea beeing as it were not able to liue without thee I doo inuite thee to looue mee againe for that vnspeakable goodnesse and charitie which I haue shewed towardes thee that by louing mee thou mayest perfectlye see what I am and what thou art howe much I haue done for thee howe iniurious on the contrarie parte thou haste shewed thy selfe vnto mee for the same Moreouer consider howe manye and innumerable soules are in hell at this day and how thou haste beene farre more wicked then they and more iustly deserued that roome if thou haddest not beene with-holden from it by my grace imagine likewise that if they had receaued as much grace from mee as thou haste done they would haue shewed themselues much more thankfull vnto mee then thou haste beene If thou considerest all these thinges that is my Maiestie and thine owne basenesse how proude thou art in thy basenesse and howe humble I was in my Maiestie howe farre for thy sake I abased my selfe to all pouertie and contempt it would not seeme so great a matter to thee to humble thy selfe If I say thou wouldest rightly ponder with thy selfe in howe much pouertie in how abiect estate and in how great contempt I beeing so mightie so rich of so high dignitie that is exceeding all measure in maiestie and infinite in goodnesse and incomprehensible in them both was content to serue thee so base and so vile a creature scarce worthie the name of man yea and did it with so great charitie fidelitie and desire there would by the impression of these thoughtes be bred in thy heart so great an obedience towards mee so great a reuerence of mee and so great a desire to serue adore my maiesty as can neither be expressed in words nor conceaued in thought It would procure moreouer in thee an insatiable desire and most burning thirst to honor me to worship me to exalt me to contemne humble and despise thy selfe and for the
it shall so come to passe out of all doubt as I haue saide Yet my deuout friends are wont to pray that I may deliuer them from Purgatorie it is no ill petition But when thou art come to perfection and praiest lying prostrate at the feete of my Maiestie thou shalt desire to satisfie my iustice with that small abillitie which resteth in thee and shalt offer thy selfe for my glorie vnto Purgatorie and to suffer for the fulfilling of my will whatsoeuer it shall be my will to lay vpon thee the fulfilling of my will shall please thee more than the escaping of Purgatorie Therefore if thou shalt ouercome by my grace that inordinate loue and zeale which thou carriest toward thy selfe for thy self to please thy senses and thine owne will perfectly with a full confidence wouldest commit thy self vnto me and rely vppon mee onely thou shouldest finde that my grace would worke woonders in thee Studdy therfore to please me my Daughter and with thinking of mee cleane forget thy selfe and I will so continually thinke of thee and bee alwaies such an assistant vnto thee as I will neuer forsake thee Once againe I say vnto thee accept all things which happen vnto thee as sent purely simply and immediatly from my hand and not from any creature admiring praysing and accepting in all thinges of my prouidence with ioy and gladnes and with looue thankesgiuing to me for my goodnesse For in all those thinges which happen vnto thee I doo intende and worke thy saluation and with a singuler affection beeing mindfull of thee I send and appoint these thinges for thee to the ende that thou maiiest either doo or suffer such thinges as may mooue me to haue mercie vppon thee Endeuour thou therefore to draw out of things which thou seest feelest and out of all things which doo happen vnto thee an occasion to praise and honour me that thou maiest be worthie to vnderstand the true cause why I permitted them that is with howe great charitie I sent them vnto thee and how thou oughtest to referre all these things vnto my pleasure to trust in me and withall to offer thy selfe for my glorie euen vnto the fountaine from whence they flowed that is vnto my goodnes If thou wert perfectly acquainted with this exercise whereby thou shouldest as willingly accept sorrow as comfort at my hand shouldest also know how to finde me in euery one of my creatures nothing could then seeme so contrarie and ouerthwart vnto thee that thou wouldest not contemne and despise yea nothing could bee so contrarie vnto my nature Maiestie but that it would put thee in minde to offer sacrifice vnto mee for I am in euery creature without me no creature can haue any being Wherefore no creature is so neere to himselfe as I who am most neere and inward with themall Wherefore thou oughtest to be so poore in spirit as there should be nothing that thou diddest either loue or mislike seeke or flie â—eare or desire for any respect to thy selfe bnt onely for the fulfilling of my will which at all times in all places thou shalt come woonderfully to vnderstand by those things which I ordaine and permit if thou seekest mee with a pure mind and hast regard to consider of my prouidence How we must beare aduersitie REceiue all aduersitie and tribulation as a messenger and token of my grace which approcheth towardes thee and therefore whensoeuer thou findest thy selfe oppressed with anye trouble or aduersitie reioyce knowing that thou haste deserued it impute not that which thou sufferest to any body but to thine owne sins and withall giue me thankes that looking vpon thee with the eies of my mercy I haue vouchsafed to bestow so much fauour on thee as to visite reprooue correct thee heere with a rod like my child and haue not vtterly reiected thee as thou didst deserue For as long as I chasten thee as long as I scourge thee it is a signe that I desire thou shouldest amend But if I withdrawe my correction leauing thee wholly to thy selfe thou shalt seeme then to haue rest be quiet but thou art most vnhappie when I haue withdrawne from thee that care and regard which I had of thee that thou art no long â—in my custodie Whatsoeuer therefore that thou sufferest say vnto thy selfe I haue deserued more greeuous punishment but although thou haddest deserued none yet thou shouldest beare all those aduersities which I lay vppon thee for the loue of me and for my sake least that otherwise my good pleasure should not bee fulfilled euen gladlie with a most patient and louing minde towards me considering that I suffered so many grieuous torments for thy saluation And yet although I had suffered nothing do not I deserue that thou shouldest suffer somewhat for my sake in respect of those infinite benefits which I daylie powre vppon thee seeing all that thou haste thou receiuest froÌ„ me only lastly suppose that there were none of these reasons to mooue thee yet oughtest thou to remember that thou art mine created and made by mee and no lesse in my power to be framed euery way accorto my will then earth is when it is in the hand of the Porter And that it is therefore in my power and a part of my iustice to doo with thee whatsoeuer I will and it is no more lawfull for thee to gainesay me then for the earth to gainesay the Potter For what hast thou to say against mee who am thy creator whether I sende thee comfort or sorrowe But knowing thou hast committed so much wickednes as thou hast done why dost thou not rather desire that that contempt wherewith thou hast despised my goodnesse shoulde bee punished in thee and thy proude and arrogant minde humbled But there is yet another reason to moue thee the rather hereunto that is because I am one which doo loue thee most faithfully and doo prouide all things that are best and most holesome for thee And seeing it was my will before I created thee that thou shouldest suffer at this houre and at this moment those same thinges which thou doost suffer thou oughtest to desire aboue all thinges that this my most louing will beeing full of all fidelitie and charitie towards thee may be fulfilled in thee so as thou shouldest endure al those thinges which thou dost suffer with gladnes with a sweet kind of patience with thanksgiuing with meeknes and with deuotion in thy hart hauing no chollerick nor bitter thought against those which seeke to lay those aduersities and vexations vppon thee but rather thou shouldest take them as my ministers in this behalfe appointed and commaunded by mee to this purpose and thou shouldest consider hauing thine eyes fixed vpon mee onelie with how louing how kind and howe faithfull a heart towardes thee I haue sent thee these troubles for thy benefit Receaue therefore all affliction whatsoeuer falleth vppon thee as sent
the direction of my spirite that many of my Saints did deuise sundrie meanes wherby they might roote out of mens mindes the loue of the world and of themseues which made them quite forsake mee and grow cold in the zeale of my Gospel and my honour and beside that they might restore vnto the world a perfect course of life howe to obserue my Gospell commaundements Therefore many of them haue set downe certaine rules how to keepe vnder and cut off those Passions whereby anye occasion is taken to breake the law of my Gospell and haue commaunded that those thinges shoulde bee straightlie obserued which doo stirre vp purifie strengthen the spirite in all vertue and goodnesse For they knew that the spirite could neuer bee strong and haue the vpper hand of the flesh but by punishing it and by flying all occasions of euill For when the spirit is strengthned there will alwaies be in you a chaster a feruenter and a more constant loue or deuotion to keepe my commaundements And it is euident that these holye seruants of mine for this cause had a will to appoint all things in such sort as might bee for the furtherance of men in following the course of my Gospel and would not permit the smallest tittle that might be against the rule therof It appeareth manifestlie also that some which liued after them added newe constitutions and many ceremonies to these rules and doo more seuerely and sharpely punish men for their transgressions of these ceremonies then of my Gospell which is a very preposterous course and contrarie to all good order For a man is reprehended and punished if he speake out of time if he sing out of tune or if hee offend in any of these ceremonies But I had rather although I allow of these that there should not be smaller but much greater care had of euangelicall preceptes then of these ceremonies and that there should bee a sharper censure against those that breake my commandement then against such as offend in these ceremonies As for example I would not haue them goe vnpunished which sweare by my name which backebite any bodie which hate their neighbors or do any such thing as my Gospell doth forbidde For there must needs be appointed sharper discipline and there must alwaies bee seuerer lawes ordained and appointed to punish those which doo breake my commandements and for the obseruation whereof the auntient Fathers in times heretofore did prescribe sundrie rules But what shall I say I see that you in these daies doo neither obserue my Gospell nor yet the rules of the auncient fathers You boast of my words in your mouth and of my Gospell in your common talke but it appeareth manifestly how farre I am out of your hart seeing you doo not loue me nor my commandements Returne you therefore nowe although it bee late which haue walked so long in crooked paths with your harts vnto me doo penance and beleeue in my Gospell doo not only beleeue whatsoeuer my Gospell teacheth but by beleeuing it and louing it doo whatsoeuer it commandeth If you will be Christians if you will be my Disciples imitate me learne of me because I am meeke and humble of hart walke yee as I haue walked Moreouer if you will bee Monckes if you will be Priestes or if you will bee religious men doo those thinges which are of the spirite and mortefie by the spirite the workes of the flesh If you be as you say Euangicall and followers of my Gospell doo those things which my Gospell doth command you howe long will you say vnto me Lord Lord and will not doe those things which I say Doe those thinges which I commaund you and shewe your selues to be my friends not in wordes only but in deed and in truth for hee that heareth my wordes he that hath my commandements and doth them this is he that loueth mee And for stirring vp againe of that feruent zeale which hath bin heretofore in mens minds for renuing the obseruatiō of my gospell which is almost worne out of vse I deliuer nowe vnto those which are my friends and deuoutlie affected towards me two very short rules wherof of the one is very fitte for such as bee lesse perfect and but new beginners in following of my seruice and the other for such as are more perfect and desire with all earnestnes to attaine to a most chaste loue of me Wherein there is taught no heape of ceremonies or multitude of praiers but a reformation of the conscience and inward man and a deuotion of the minde There is nothing intreated of touching the collour or fashion of garmentes but the desires and endeuours of men are stirred vp to the honouring following of Euangelicall obedience And there is one kinde of fraternitie made and set downe in this place whereby the minds of many may bee vnited in one and the intents of all such agree in one and do loue and serue me No man is heere of necessitie bounde to vow the obseruations of those things although that a vow doth very much adorne strengthen and enrich a good will neyther yet doth it make a man if men offende therein farther guilty of a fault then the transgression of my law doth pronounce him But I doo giue a Lawe to all those that desire to serue mee agreeable to euerie mans abillitie and I doo temper it in such sort as euerie man being assisted by my grace may keepe and fulfill it For my will is that all men should be saued and I haue furthered them by my helpe vnto it so farre as it was my good will and pleasure And in this respect I do often forbeare sinners and wincke at their infirmities that are weake least I should breake asunder a broken reede or should extinguish or altogether put out smoaking wood And therefore being desirous to gather together vnto mee all those that serue mee I haue deuided them into two kindes In the first I place those that be weake and new beginners and in the second those that be more perfect and long practised in my seruice and I haue set downe such precepts for them both as I haue chosen out of my Gospell and are most agreeable to their state and vocation An instruction or rule for such as bee weake and imperfect and but new beginners in my seruice VVHosoeuer will vowe himselfe to be one of my souldiers and to fight in my warfare and giue me his promise in that behalfe if he cannot at the beginning beware of all sinnes yet let him specially beware of mortall sinnes If thou therefore desirest to bee accounted in the number of my faithfull seruants beware of sinne and cut off and flie all occasions of sinning Eschew euill and do good for I will neuer enter into a wicked malicious soule neither will I dwell in a bodie subiect to sinne Neuer spare thy life or temporall goodes if it may either deliuer or preserue thy neighbours
the coÌ„mandements of my Gospell and the precepts of my Church when thou hast learned them do not break them for the loue of any earthly thing whatsoeuer An other Instruction or Rule for such as with a more feruent zeale and spirit doo earnestlie labour to attaine to perfection I Haue placed those in this second diuision which forgetting cleane all things that are past desire euer to come to a better and more perfect course and therefore this rule shall bee for such as seeking to attaine to true perfection doo couet with a longing minde to bee made one with me and wholly vnited vnto me Wherefore whosoeuer thou bee that desirest to serue mee with thy whole hart and to please mee in all thinges thou must not with thy certaine knowledge and deliberate iudgment offend in any sinne although it bee but veniall and thou must desire instantly at my hands with most humble and deuout praiers that I may keepe and preserue thee from all kind of sinne Thou must bee holie as I am holie thou must bee perfect as I am perfect thou must bee holie I say in my sight and when thou art so thou must remember that it is not of thy selfe but it proceedeth from mee Thou must not think otherwise of thy selfe then of a most wicked sinner that had infinite times deserued eternall damnation if my most beneuolent and euer most readie mercie had not beene alwaies at hand to preserue and deliuer thee from it Walke in that vocation wherevnto thou art called and liue according to the state and rule of thy vocation Obserue diligently and performe faithfully whatsoeuer my holy Scripture commandeth thee and whatsoeuer thou promisest with thy mouth vnto me It is also thy dutie not only to enquire after my commaundements but to seeke to know my pleasure in all thinges and to aske my counsaile euen with a certaine earnest desire to follow and fulfill them both Lead a solitarie life being seperated from all vnnecessarie businesses from familiaritie and discourses with men and giue thy selfe to silence solitarines and prayer as much as thy state will permit thee My Apostle sayeth that the seruant of God ought not to be contentious contend thou not therefore in words Abstaine also from euerie idle word but chiefelie from all carnalâ— and back-biting peeches neuer speake any thing nor yet heare any thing of those which be absent but that which is good And although that it may sometime be done with a good intention to speake euill of him that is absent yet neuer consent to speake or to heare euill of him except the matter which is spoken of be most certaine and apparant And yet if thou dost exceed in this thou must not goe away vnpunished but thou must enioyne some pennance punishment to thy selfe for thine offences Obserue sobrietie in meat and drink vse all my creatures with teÌ„perance that thou maiest bee made pore in spirit with the loue of me delighting in no worldly thing whatsoeuer but as a straÌ„ger way-faring man looke vppon all thinges in this world with a pure and free hart not subiect any way vnto them but as it were passing lightly by them and not hauing any desire to remaine with them Accustome thy selfe to shewe all humilitie meekenes benignitie and pietie towards thy neighbors remembring and beholding me in euery man and frame thy selfe to deale so with them as thou wouldest deale with mee For in truth I take any thing whatsoeuer thou dost to thy neighbor as done vnto my selfe Thou oughtest to iudge no man nor yet intrude thy selfe to dispute or to giue thy iudgement of other mens matters and consciences whatsoeuer they be except thou beest appointed a Iudge by mee and so by the vertue of thine Office art to giue thy iudgement therein And yet notwithstanding if thou shalt see any man offend and dost hope to doo him some good by thine admonition or at the least hast no mistrust to make him commit more grieuous sinnes by the reprehension thou maiest curteouslie admonish him that doth sinne earnestly and gently entreating him that hee would bee mindefull of his owne saluation and amend his fault But if he seeke to defende himselfe and obstinatelie contend with thee in maintaining of his dooing doo not thou dispute with him except thou haue hope by little and little to bring him to a better course neither yet labour to defende thine owne speeches when it is to no purpose but giue him place humblie without any anger and with all meekenes and quietnes Likewise if thou bee reprehended at any time without a cause thou maiest if thou wilt gentlie and mildelie giue an account of thy dealing but thou shalt doo better except any scandall might rise thereby if thou dost humbly aske pardon and without any excusing of thy selfe promise amendment as farre as thou maiest lawfullie doo without offending of mee and with all thou maiest giue him thankes to shew thee charitie which did in this sorte admonish thee I haue heretofore warned men in my Gospell that if anye man will come after mee hee must deny hâ—mselfe For as in the denying of a mans selfe the whole perâ—ection of a mans life consisteth so by the loue of a mans selfe he commeth euer to ruine and destruction Labour therefore by all the meanes that thou maiest for the vtter denying of thy selfe and let it be thy principall studie how to mortefie thine owne will in thee Thou must so dispose of all thine own matters as thou mayest be readie eyther to do or omit thinges in such sort as thou shalt bee counsailed and aduised by some good man or one that feareth God if thou haste not a spirituall gouernour Trust not thine own iudgment in any thing Do nothing of thine own head chiefely in doubtfull thinges where there may be danger And therefore thou must not procure for thy selfe any thing in seeking to please thine own appetite except such thinges onelie as doo manifestlie appeare without all doubt to bee acceptable vnto mee but thou must rather respect the profit of many and thou must euer preferre before all thinges my honour and committe thy selfe whollie to my prouidence I will take care of thee I will take the charge vppon my selfe to prouide for thee and let this bee thine only studdie to behaue thy self in such sort as thou doo nothing to the derogation of my honour and the resisting of my good pleasure But to the ende that thy worke may bee more pleasing vnto mee by the denying of thy selfe if thou liuest not in the monasticall course of life thou mayest for the vndertaking and performance of this course promise thy obedience heerein to a Priest or some other man that feareth me neither ought the infelicitie of this present age nor the impiety of wicked men which doo slander and impugne vowes and promises made vnto God yea euen such as are moste profitable for mans saluation eyther mooue or discourage thee
intreat mee by her intercession for the amendment of thy life perseuerance in vertue and obtaining of my grace The third that the worshipping and honoring of mee may bee daily amplified enlarged augmented encreased either by this rule by what other meanes so euer that shall seeme best to me Vse such spirituall exercises as are most agreeable to thy deuotion state and nature wherein thou maiest spend thy time profitably and bee lifted by them in thy hart vnto mee encreasing daily in goodnesse and enforcing thy selfe from time to time to doo better and better He that will vndertake to followe this fraternitie or rule and gouerne himselfe according to the prescript order thereof let him kneele before the Image of me crucified if he be alone or had rather be secrete by himself let him earnestly intreate mee that I will vouchsafe to receiue him for my disciple that I will powre my grace vpon him both strengthen confirm this good will in him so fully as he may resolue constantly vnremouably to liue according to these rules directions Let him also teach others and gaine soules vnto me and bring them vnto my seruice But if there be many that vndertake to follow these rules they may exhort one an other in me and may be vnited in brotherly charitie by the meane of the likenes and vnitie they haue in their course of life in that they all do follow this fraternity And let them not receaue euerie man at all aduentures into their societie specially such as there is no hope of the constancy of their mind perseuerance of deuotion least that their lightnes and instabilitie which doo not endeuour to attaine to the perfection of that course they haue vndertaken may discourage others in theyr good purpose and make them giue ouer their holy intention VERSES FOR HELPING a mans memorie wherein are expressed the principall and speciallest points of those good lessons which are comprehended in these rules HAue speciall care to rule thy tong Forbeare to please thy carnall will Do good to all while time thou hast and what thou art remember still Forsake thy self it is not much Christ tooke for thee much greater paine Be meek in minde that thou with him in endles glorie maist remaine By the rule of thy tongue is vnderstood that thou must refraine from all idle backbiting contentious and quarrelling wordes and from all complaining speeches By forbearing to please thy will is meant that thou must wean thy selfe from the desire of all vaine pleasures transitorie things and earthly delights and that thou must mortefie all thy senses By dooing good to euerie man thou art exhorted to performe all the works of mercie and charitie towards thy neighbours And in that thou art willed to remember what thou art it is to make thee know thy selfe and to humble thee because if thou looke into thine owne abilitie thou shalt plainely finde that thou art meerely nothing of thy selfe nor yet able by thy selfe to do any thing at all By forsaking of thy selfe is meant that thou must renounce thine owne will deny thine owne selfe and seeke to please God onely and wholy with a pure intention Lastly thou art exhorted to be meeke in minde whereby is signified that thou must vse all meekenes curtesie and benignitie towards thy neighbours and thou must euer retaine all peace quietnes and tranquillitie in thy soule patiently expecting the pleasure of almighty God and accepting alwaies in the best part of his prouidence whatsoeuer it shall be his will to send thee ¶ CHRISTO LAVDES ET SANTAE MATRI EIVS HONOR Amen FINIS †A VERIE SHORT EXercise of Loue vnto God the Father God the Sonne and God the holie Ghost the most blessed Trinitie and one true GOD wherewith a man ought once euerie day to offer himselfe with his whole soule vnto his diuine Maiestie and to giue him most humble thankes for all the benefits which hee hath receiued at his most gracious hands O Lord my God which art infinite goodnes it selfe and both vnchangeable and vnspotted according to all the perfections which I can conceiue of thee alwaies remaining the very same that thou wert from the beginning Thou madest euery creature for thy glorie thou dooest preserue and gouerne them with such wisedome that beeing so manie so great and so diuers as they are there is none which doth withdrawe himselfe from being vnder thy subiection and yet thou dooest neither digge nor labour but alwaies remainest in most blessed quiet Thou hast created me according to thine owne Image and likenes and dost preserue mee in that being which I am Thou hast redeemed mee of moste pure charitie by the death of thy blessed Sonne and in most painefull and troublesome manner that thou mightest shew vnto me the riches of thy grace the bountie of thy mercie and the exceedingnes of thy loue towards me Thou hast made me to come in a noble sort to the acknowledging of thy most holie name thou hast brought mee to that most holie Religion and thou hast raised me to so high a dignitie Thou hast directed mee alwaies in thine owne presence and hast carried a single regard towards me and thou hast made mee to finde fauour in the eies of thy seruaunts that they might take care of my saluation Thou hast deliuered mee also from many daungers and tribulations both of bodie and soule from infirmities from sicknesses from beggerie from fallings headlong from sundry perrils from wicked men from drowning and from infinite other mischiefs which might haue hapned to mee as well as to others if thy loue mercie had not deliuered me from them Thou hast also most often deliuered mee from sinne from falling into the gulfe of sinners from being deuoured by them and from eternall damnation Thou hast moreouer giuen mee a firme confidence to beleeue that thou hast chosen mee to eternall happines wherein thou will manifest thine owne selfe vnto mee Oh I shall then plainely know and see thee my Lorde and God I shall loue thee perfectlie and most purelie I shall finde most blessed peace in enioying thee onely and I shall alwaies most sincerely praise and glorifie thee with all thy Saints O mercifull God confirme this and performe this quickely in mee O Lord my God for all the benefites that thou haste wrought and shalt worke in mee and in euerie one of thy creatures bee all honour glorie thankes duetifull seruice hartie affection chaste feare and sincere loue to thy diuine Maiestie world without ende Amen O mercifull God make me thankfull and pardon mee I beseech thee most gratiouslie for all those abhominable ingratitudes intollerable negligences innumerable sinnes which I haue committed against thee And if thou hast communicated thou maiest adde to this and say for thine owne sake and by the vertue of thy blessed Sacrament which I haue receiued roote out of my hart all mallice graunt me an humble confession a hartie sorrow a
from my hande onelie without anye other meane and take it as sent by mee of loue towardes thee for thy commoditie accept it as gladlye as I doo sende it louinglye And when thou suffrest no aduersity thinke that my good will is alienated from thee that I am offended with thee because I withdraw afflictions tribulations from thee which is the notablest gift and ornament wherewith I am wont to honour and beautifie my friends Recount with thy selfe howe great vexations how great pesecutions how great contradictions how great torments how great wearisome toiles I suffered how great my most deare mother endured and to be short how great all my friendes walking in my steps haue stayned Remember also that no man attaineth to eternall glorie but by the Crosse and Cup of affliction and that there is no other way but this high waye to the heauenlie country which way of necessitie thou must passe thorough if thou desirest to enioy our companie in eternal happines Lastlie consider that there is nothing so small or so little woorth which either thou dost or sufferest for my sake but that thou shalt receaue a very great and glorious reward of me for it And yet notwithstanding I will not haue thee to serue mee or to suffer these things in hope of reward but onely of meere loue towards mee I know what reward I will giue thee I say I will because I doo not owe it thee in any other sort then for that it is my will to bestow it vpon thee For all my gifts are of free grace Thinke not thou therefore of any rewarde be not so base minded but thinke of me with a more noble louing and faithful hart and submit thy selfe vnto mee euen of meere loue for mine owne sake to endure whatsoeuer my will is to lay vppon thee If thou knewest my Daughter how great fruit is reaped by tribulations thou wouldest esteeme it as a great happines to glory in crosses afflictions The greater aduersities therefore that doo happen vnto thee and the more contrary that they are to thy desires yea although they repugne such desires of thine as are to please mee the more earnestly thou shouldest endeuor patiently to suffer them the more wholly thou shouldest resigne thy selfe vnto me For it is done by my will and prouidence that thy will sometime bee hindered yea euen when it is good that by this meane for one vertue thou maiest obtaine two and withall maiest receiue the rewarde of a good worke for thy good will although thou be not permitted to put it in executiō for the aduersitie which did hinder thy will thou shalt receiue a crown of patience Thou maiest adde to all these for thy farther incouragement this one reason also that the more thy good will is tempted by aduersitie and the faithfuller it is found and the more patient it is in bearing of crosses and such thinges as resist it the more glorious the crowne is which I haue laide vp to reward it Therefore because I loue thee I will haue thee to be wholy and purely a faithfull Spouse vnto mee I will haue thee to serue mee with renouncing all interest in thy selfe and to goe not whether thou wilt but whether I sende or leade thee Neither must thou seeke withall to serue thine owne appetite when thou laborest in these thinges to please mee but rather as a faithfull deuout and obedient handmaid which hath no will to do any thing but that which is agreeable to the will of her Mistresse Thou must seeke in nothing to please thy selfe but me onely with all sinceritie and puritie in thy intention and that must be alwaies most acceptable vnto thee which I lay vppon thee to suffer whether it be by the hands of men or any other meane whatsoeuer Respect not therefore men neither impute it to men if thou sustainest any aduersitie What blame doth the rod deserue if the father seeking to correct his sonne doth vse it why then art thou angry with men which being my instrumentes serue as a scourge to correct thee Seeke not therefore to resist them or to argue against them but haue a speciall care that thine own impaciencie doo not hurt thy selfe lest thou lose that benefit by repining which thou shouldest haue gained by patient suffering Bee therefore curteous and gentle towardes all men in taking patiently whatsoeuer shall happen Carry a milde countenance and vse an humble behauiour that no choller nor exclaiming no deiection of thy minde nor sorrow appear in thee nor yet that any thing be found in thee which may make men to thinke that thou endurest some affliction or art oppressed with some trouble If any man reprooue or reproche thee shewe him a milde and gentle countenance holding thy peace and smile with a certaine kinde of bashfulnes and modestie in token of thy charitie which accepteth it in good part and which taketh all things well without either thinking of reuenge or remembring of an iniurie Beware that thou speakest not at that time aboue two or three words and that with great temperance And by this meane thou shalt shewe thy selfe so humble and meeke as euery man may presume to reprooue thee and no man be afraide to displease thee or to vse any reproch towards thee Learne in all aduersitie whensoeuer any man doth chide thee reproch thee or iniurie thee to vse silence to beare it patiently and to bee quiet and thou shalt assuredly find my grace which thou canst neuer attaine vnto by any other meane then by being quiet and suffering patiently whatsoeuer I shall lay vppon thee being as willing if it stand with my pleasure to receiue aduersitie as to enioy prosperitie Thou hast my Daughter Spouse also my life as perfect example of patience and meekenes neither did I speake it without great reason when I said Learn of me because I am meeke and humble of hart seeing that my life was a liuely patterne of patience humillitie meekenes For in the middle of all my paines and torments of all the derisions blasphemies which mine enemies vsed towards me of all their cruell threatnings of their most wicked and despightfull countenances against mee what complaint or shewe of repining at this dealing of theirs proceeded from mee which of mine enemies did I curse to which of them did I speake sharpely which of them did I answere to which of them did I wish any harme Nay rather was I not sorry for them when I did pray for them all Followe thou therefore my example and haue patience still ioyned with quietnes and tranquillitie of thy soule be meeke without murmuring or complaining Fight not for thy selfe defend not neither yet excuse thou thy selfe holde thou thy peace and commit both thy selfe and thy cause to my protection I will fight for thee Cleaue therefore in the meane time whole vnto mee in all quietnes without any perturbation or motion in thy soul being