But if thou abidest in thy selfe and doest not offer thy selfe up freely unto my wil thy oblation is not entire neither shall the union betweene us be perfect 8 Therefore a free offering up of thy selfe into the hands of God ought to goe before all thy actions if thou wilt obtaine freedome and grace 9 For this cause so few become inwardly illuminated and enjoy true libertie of heart for that they doe not resolve wholly to denie themselves 10 My saying is undoubtedly true Vnlesse one forsake all he cannot be my Disciple If thou therefore wish to be mine offer up thy selfe unto mee with thy whole desires CHAP. IX That we ought to offer up our selves and all that is ours unto God and to pray for all The voice of the Disciple THine O Lord are all things that are in heaven and in earth I desire to offer up my selfe unto thee as a free oblation and to remaine alwaies thine 2 O Lord in sincerity of my heart I offer my selfe unto thee this day in sacrifice of perpetuall praise to be thy servant for ever 3 Receive me with this holy oblation of thy precious body which in the presence of the Angels invisibly attending here upon thee I offer up this day unto thee that it may be to the health of my soule and the salvation of all thy people 4 I offer unto thee O Lord all my sinnes and offences which I have committed in the sight of thee and thy holy Angels from the day wherein I first could sinne to this houre upon thy holy Altaâ—â— 5 That thou maist consume and burne them all with the fire of thy charitie and wash out all the staines of my sinnes and cleanse my conscience from all offence and restore to me againe thy grace which I lost by sinne forgiving me all my offences and receiving me mercifully in the kisse of peace 6 What can I doe for my sinnes but humbly confesse and bewaile them and intreate alwaies for mercy without intermission I beseech thee heare me in thy abundant mercy when I stand before thee my God! 7 All my sinnes are very displeasing unto me I will never commit them any more but I am sory and will be sory for them as long as I live and am ready to repent and doe any thing that may move thee to pardon them 8 Forgive me O God forgive me my sinnes for thy holy names sake save my soule which thou hast redeemed with thy most precious Blood 9 Behold I commit my selfe unto thy mercy I resigne my selfe over into thy hands doe with me according to thy goodnesse not according to my wickednesse and manifold iniquitie 10 I offer up also unto thee all whatsoever is good in me although it be very litle and imperfect that thou maist amend and sanctifie it that thou maist make it gratefull and acceptable unto thee 11 And alwaies perfect more and more that which thou hast begun and bring me also who am the slothfull and unprofitable servent to a good and blessed end 12 I offer up also unto thee all the godly desires of devout persons the necessitie of my parents and friends my brethren and siâ—ters and of all those that are deare unto me and that have done good either to my selfe or others for thy love 13 And that have desired mee to pray for them and all theirs that they all may receive the helpe of thy grace and comfort protection from dangers delivery from paine and being freed from all evils may joyfully give worthy thankes to thee 14 I offer up also unto thee my praiers and sacrifices especially for them who have in any thing wronged grieved or standered me or have done me any damage or displeasure 15 And for those also whom I have at any time grieved troubled and scandalized by words or deeds wittingly or at unawares that it may please thee to forgive us all our sinnes and offences one against another 16 Take O Lord from our hearts all jealousie all indignation wrath and contention and whatsoever may hure charitie and weaken brotherly love 17 Have mercy O Lord have mercy on those that crave thy mercy give grace unto them that stand in need thereoff and grant that we may be worthy to enjoy thy grace and attain unto life everlasting Amen CHAP. X. That the holy Communion is not lightly to be forborne The voice of the Beloved THou oughtest often to have recourse to the Fountaine of grace and of divine mercy to the Fountaine of goodnesse and of all purity that thou maist be cured of thy sinnes and passions and be made more strong vigilant against all temptations and deceipts of the Divell 2 The enemy knowing the greatest profit and remedy to consist in the holy Communion endeavoureth by all meanes and occasions to withdraw hinder faithfull and devout persons from it 3 Some when they purpose to receave the sacred Commnnion suffer greatest assaults of the Divell 4 For that wicked spirit as is written in Iob commeth amongst the Sons of God to trouble them with his accustomed malice and impiety or to make them overfearefull and perplexed 4 That so he may diminish their affection or by his subtile assaults take away their faith to the end they may either altogether abstaine from this divine food or at least come unto it with lesse devotion 5 But there is no heed to be taken of his fraudes and malicious suggestions be they never so filthy and hideous but all is to be turned back upon his own head 6 Thou oughtest to contemne scorne him miserable wretch and not to omit the sacred communion for his assaults and the troubles which hee raiseth 7 Oftentimes also an excessive care for the obtaining of devotion and a certain anxiety for the making of thy confession hindereth thee 8 Follow in these occasions the counsell of the wise and put away all anxiety and scruple for it hindreth the grace of God and over throweth devotion 9 Omit not for every small vexation of the minde which hapneth to receave this holy Sacrament 10 But goe presently to confesse thy sinnes and willingly to forgive others whatsoever offences they have done against thee and if thou hast offended any humbly crave pardon and God will willingly forgive thee 11 What availeth it to delay confession to deferre receaving Purge thy selfe with speed spit out the venom presently make hast to take a remedy and thou shalt finde it better then if thou deferredst it long 12 If thou omittest it to day for this cause perhaps to morrow some greater will fall out and so thou maist be hindred a long time from these divine mysteries and become more unfit 13 Stirre up thy selfe and shake off all heavinesse and sloth with the greatest force and speed thou canst 14 For it profiteth nothing to continue long in disquietnesso trouble of mind and for daily occurring impediments to withdraw thy selfe from the Sacraments 15 Yea it hurteth very much
let every man take his choice and doe that which he thinks in his conscience he may best and most piously performe for neither of these dishonour the body and blood of our Saviour but rather both of them doe strive to honour this saving Sacrament For Zacheus rejoyced greatly to entertaine our Saviour in his house The Centurion said Lord I am not worthy thou shouldest come under my roofe both of these did worship and honour our Saviour though after a diverse and as it were a contrary manner both of them being miserable by reason of sinne both of them obtaining mercy for their sinnes Thus one man to honour Christ dares not receive every day another also to honour Christ dares not omit any day And although these be but petty differences yet why may I not apply it to controversies of greater moment especially seeing that ancient Father S. Salvian lib. 5. de Providentia hath found a good intention in the Arians the most pernitious and most dangerous hereticks accounted that ever have been in the Church They whom we account hereticks saith he account not themselves hereticks for they so much esteeme themselves good Catholikes that they defame us with the note and appellation of heresy That therefore which they be to us the very same are we to them We are certaine that they injure the divine generation in that they say the Sonne is lesse and inferior to the Father They think us likewise injurious to the Father because we make the Sonne equall unto him The true honour of God is amongst us but they think that to be the honour of the Deity to believe as they believe They are undutifull but they think it the greatest duty of their Religion They are impious but they think this to be true piety They erre therefore but they erre with a very good minde and intention not with a hatred but with a good affection towards God verily believing that they honour and love God Although they have not the right Faith yet they notwithstanding think this to be perfect love towards God In what manner they shall bee punished in the day of Iudgement for this very error of false opinion no man can tell but the judge himselfe A good lesson for the hotâ—purres of these times with whom it is a very easy matter to pronounce damnation upon the very least disagreement in Religion whereas this good Father would not determine any thing concerning these great hereticks the Arians but leaves them to the mercy of the judge not being able to discerne what they did deserve You see that this holy Father findes out a good intention even in these hereticks And if there was a good intention amongst those that were so grossely erroneous why may there not be good intentions found out amongst us also who are not at such great oddes and acknowledged on all sides to have no such dangerous opinions amongst us I speak not this any whit to countenance that opinion of the Arians which is creeping into the Church againe but leave them to stand or fall to their own master and shall in the mean time be perswaded that they goe not against their consciences and so farre forth hit will goe better with them yet with this holy Father not free them from punishment but must referre the manner and measure thereof to the time of judgement Those of the Church of Rome are so impatient of this doctrine that they care not for being saved unlesse they may be saved alone And their writers generally agree upon nothing so much as that out of their Communion there is no Salvation One of their late writers Barckly Paren l. 1. cap. 1 can professe thus We saith he proclaime with the whole Church and we command with Moses that Heaven and Earth would heare us that there is no communion between God and Belia that these Protestants doe so far differ from us in matters of faith that they altogether in vaine expect those mansions of happinesse which are prepared for us And afterwards he saith Hee that dares believe a stubborne and obstinate Protestant can be saved doth by so believing fall from the Catholike Faith And that this is no private or obscure sentence of the Church but that all Catholicks are of the same mind that none of them are ignorant of it nor any can dissemble it unlesse he be an unexpert Divine or for feare or ambition preferres some mens favour before the truth Another of your company Camp rat 10. averres the same with a very great and solemne protestation I call to witnesse saith hee Gods Throne and that tribunall at which I shall â—sand to give an accompt of these my reasons and of whatsoever I have spoken or done that either there is no heaven at all or that it peculiarly and properly belongs unto us I Campian must yee be saved and none but yee what is not heaven able to hold us as well as you Or will our salvation be any disparagement to yours It seemes it will But to come a litle closer to you Is it nothing with you at one breath to throw so many soules headlong to hell for whom Christ died and which is more who are already incorporate into Christ by Baptisme It cost more to redeeme their soules but you will let that alone for ever Our comfort is that though you passe such sentence upon us here yet you are not to be our Iudges hereafter but must your selves come to give an account as well as we peradveÌ„ture of these speeches Account us not men of so desperate and deplored an estate that wee would wittingly and willingly runne into hell why should not out salvation be as deere unto us as yours is unto you or why should you not think us to have as great a care of our salvation as you have of yours For could wee be perswaded that wee were in heresie and that there is no salvation out of your Church how quickly would we fly unto you How gladly would we be entertained by you what means and moans would we make to be members of your society Who can endure such peremptory pronunciations of Iudgment of God's eternal wrath and condemnation upon us before wee come to our hearing And seeing God's mercy is overall his workes who can endure that you should interdict God's mercy and judge what the sentence of the Iudge shall be before the day of iudgment Lib. 1. advers Pelag. So that if God had a mind to spare such sinners as you say we poore Protestants are yet by your verdict and prescription he could not be suffered to doe it as S. Ierome long agoe complained of Critobulus the Pelagian Were we such tares in the field of the Church as you would make the world believe yet if you would imitate Christ Mat. 13. you should let us grow till the harvest lest you plucke up the good corne with us Neither are you thus fierce alone there are some of
spirit of contrition 25 And say with the Prophet feed me O Lord with the bread of tears and give me plenteousnesse of tears to drink CHAP. XXII Of the Consideration of humane misery MIserable thou art wheresoever thou be or whithersoever thou turnest unlesse thou turne thy selfe un to God 2 Why art thou troubled when things succeed not as thou wouldst or desirest for who is he that hath all things accoording to his mind 3 Neither I nor thou nor any man upon the earth there is none in this world be he King or Pope without some tribulation or other 4 Who is then in the best estate or condition even he who for God's sake can suffer affliction 5 Many weake and fraile men can say O what an happy life hath such a one how wealthy how mighty he is in how great honour and credit 6 But lift up thine eyes to the riches of heaven and thou shall perceive that all the goods of this life are nothing so be accounted of 7 They are very uncertain rather burthensome then delightfull because they are never enjoyed without carefulnesse and feare 8 Mans happinesse consisteth not in having abundance of wealth but a meane estate should content him it is truly misery enough even to live upon the earth 9 The more a man hungreth after godlinesse the more he abhorreth this life because he seeth more cleerly and perceiveth more sensibly the defects of humane corruption 10 For to eat and to drink to sleep and to watch to labour and to rest and to be subject to other necessities of nature is doubtlesse a great misery to a devout mind that would gladly be free and delivered from sinne 11 For the inward man is much oppressed with these outward and corporall necessities whilst we live in this world 12 Therefore the holy Prophet prayeth with great devotion to be delivered from them saying draw me O Lord out of my necessities 13 But woe be to them that know not their owne misery and a greater woe to them that take delight in this miserable and corruptible life 14 And some there be so much dote upon it although with great labour and paines they can scarce get bread to eat yet could they live here alwaies they would care but litle for the Kingdome of heaven 15 O how mad are these in their braines and faithlesse in their hearts who lie so deeply drowned in the earth that they can think of nothing but earthly things 16 But miserable wretches as they are they shall in the end feele to their cost how vile and vaine that was which they loved 17 Whereas the Saints of God and all the fast friends of Christ looke not on those things which pleased the flesh and flourished for a time but panted after everlasting rreasures with all greedinesse and desire 18 Their whole desire was carried upward to things durable and invisible that the desire of things visible might not draw them to things below 19 O Brother loose not thy confidence to come forward in godlinesse there is yet time the houre is not yet past 20 Why wilt thou deferre thine amendment from day to day arise and begin this very instant and say now is the time to be doing now is the time to be working now is the best time to amend my selfe 21 When thou art ill at ease and much troubled then is the time to profit best thou must passe through fire and water before thou comest to a place of refreshing 22 Vnlesse thou offer violence to thy selfe thou shalt never get the victory over sinne so long as we carry about us this fraile body of ours we can never be without sinne or live without sorrow 23 We could gladly be quiet and freed from all misery but seeing by sin we have lost our innocency we have by that also forfeited our felicity 24 Therefore we must hold our selves content and expect the mercy of God till this our iniquitie be put away and this mortality of ours be swallowed up of life 25 O how great is humane frailty which is alwaies prone to evill to day thou confessest thy sinnes and to morrow thou committest the very same thou hast confessed 26 Now thou art in the mind to looke well unto thy waies and within a while thou so behavest thy selfe as though thou hadst never any such mind at all 27 Good cause have we therefore to humble our selves and never to have any great conceit of our worth we are so fraile in our nature so inconstant in our courses 28 Besides that may quickly be lost by our owne negligence which by the grace of God and our owne great paines we have scarce at length obtained 29 What will become of us in the end who begiu to waxe cold so timely 30 Woe be unto us if we will now give our selves to ease as if all were in peace and safetie when yet there appeareeh no signe of sanctity in our conversations 31 We have need like young beginners be newly instructed againe to good manners if happily there be any hope of our future amendment and spirituall progresse CHAP. XXIII Of the meditation of Death THere will very quickly be an end of thee here therefore see what will become of thee hereafter To day a man to morrow none and out of sight out of mind 2 O the stupidity and hardnesse of mans heart who thinketh only upon the present and hath no care of the time to come 3 Thou shouldst so order thy selfe in all thy thoughts and actions as if to day yea this very moment thou we it ready to depart 4 Hadst thou a clear conscience thou wouldst not greatly feare death care not so much for the death of this body as the sinne of thy soule 5 If thou art not prepared to day how wilt thou be prepared to morrow thou knowest not what will be to morrow and how knowest thou that thou shalt live till to morrow 6 What are we the better to live long if we prove not the better by long living for length of daies doth oftnes make our sinnes the greater then our lives the better 7 O that we had spent but one day well in this world 8 Many keepe in mind how long it is since their conversion and yet forget to fructifie in a holy conversation 9 If to die be accounted dreadfull to live long may prove more dangerous happy is he that hath his end before his eies and prepareth himselfe to die daily 10 If at any time thou hast seen an other man die make account thou must follow him he hath shewed thee but the way 11 When it is morning think thou maist die before night and when evening comes presume not upon next morning 12 Be thou therefore alwaies in a readinesse and so lead thy life that death may never take thee unprepared 13 Many die suddenly and when they look not for it for the sonne of man will come when we think not of his comming 14
much the more this sacred Communion is common through the world 49 Thankes be unto thee good Iesu everlasting Pastour of our soules that hast vouchsafed to refresh us poore and banished men with thy precious Body and Blood 50 And to invite us to the receiving of these mysteries with the words of thy owne mouth saying Come unto me all yee that labour and are burdened and I will refresh you CHAP. II. That great goodnesse and charity of God is bestowed upon man in this Sacrament The voice of the Disciple PResuming of thy goodnesse and great mercy O Lord being sick I approach unto my Saviour hungry and thirsty to the fountaine of life needy to the King of heaven a servant unto my Lord a creature to my Creator desolate to my mercifull comforter 2 But whence is this to me that thou vouchsafest to come unto me Who am I that thou shouldest give thy selfe unto me 3 How dare a sinner presume to appeare before thee And thou how doest thou vouchsafe to come unto a sinner 4 Thou knowest thy servant and seest that he hath no good thing in him for which thou shouldest bestow this benefit upon him 5 I confesse therefore my unworthinesse and I acknowledge thy goodnesse I praise thy mercy and give thee thankes for this thy unspeakable charity 6 For thou doest this for thine owne sake not for any merits of mine to the end that thy goodnesse may be better knowne unto mee thy charity more abundantly shewed and thy humility more highly commended 7 Since therefore it is thy pleasure and hast commanded that it should be so this thy bounty is also pleasing to me and doe wish that my offences may be no hindrance unto it 7 O most sweet and bountifull Iesu how great reverence and thanks with perpetuall praise is due unto thee for the receaving of thy sacred body whose worth and dignity no man is able to expresse 8 But what shall I think of at this time now that I am to receive this divine Sacrament and to approach unto my Lord to whom I am not able to give due reverence and yet I desire to receave him devoutly 9 What can I thinke better and more profitable then to humble my selfe wholly before thee and to exalt thy infinite goodnesse above me 10 I praise thee my God and will exalt thee for ever and I doe despise and submit my selfe unto thee even into the depth of my unworthinesse 11 Behold thou art the Holy of Holies and I the skum of sinners behold thou bowest thy selfe downe unto me who am not worthy so much as to look up unto thee 12 Behold thou comest unto me it is thy will to be with me thou invitest me to thy banquet 13 Thou wilt give me the food of heaven and bread of Angels to eat which is no other truly then thy selfe the lively bread that descendedst from heaven and givest life unto the world 14 Behold from whence this love proceedeth what kind of favour and benignity is this which shineth upon us What thankes and praises are due unto thee for these benefits 15 O how good and profitable was thy counsell when thou ordainedst How sweet and pleasant the banquet when thou gavest thy selfe to be our food 16 How wonderfull thy worke O Lord how powerfull thy vertue how unspeakable thy truth For thou saidst the word and all things were made and this was done which thou commandest 17 A thing of great admiration and worthy of faith and surpassing the understanding of man that thou my Lord God true God Man shouldst be exhibited unto us by the elements of bread and wine and thy body worthily receaved should be the spirituall food of our soule 18 Thou who are the Lord of all things and standest in need of none hast pleased to dwell in us by meanes of this thy Sacrament 19 Preserve my heart and body unspotted that with a cheerefull and pure conscience I may often celebrate thy mysteries and receave them to my everlasting health which thou hast chiefly ordained and instituted for thy honour and perpetuall memory 20 Rejoyce O my soule and give thankes unto God for so noble a gift and singular comfort left unto thee in this vale of teares 21 For as often as thou callest to mind this mystery and receavest the body of Christ so often dost thou remember the worke of thy redemption and art made partaker of all the merits of Christ. 22 For the charity of Christ is never diminished and the greatnesse of his mercy is never drawne dry 23 Therefore thou oughtest alwaies to dispose thy selfe hereunto by a fresh renewing of thy minde and to weigh with attentive consideration this great mystery of thy salvation 24 So great now and joyfull it ought to seeme unto thee when thou commest to the holy Communion as if the same day Christ first descended into the wombe of the Virgin were become man or hanging on the crosse did suffer and dye for the salvation of mankinde CHAP. III. That it is profitable to communicate often The voice of the Disciple BEhold O Lord I come unto thee that I may be comforted in thy gifts and be delighted in thy holy banquet which thou O Lord hast prepared in thy sweetnesse for the poore 2 Behold in thee is all whatsoever I can or ought to desire thou art my health and my redemption my hope and my strength my honour and my glory 3 Make joyfull therefore this day the soule of thy servant for that I have lifted it up to thee my sweet Iesus I desire to receave thee now with devotion and reverence 4 I doe long to bring thee into my house that with Zachreus I may obtaine to be blessed by thee and numbred amongst the children of Abraham 5 My soule thirsteth to receave thy body my heart desireth to be united with thee 6 Give thy selfe to me and it sufficeth For besides thee no comfort is availeable I cannot be without thee nor live without thy gracious visitation 7 And therefore I must often come unto thee and receave thee as the only remedy of my health lest perhaps I faint in the way if I be deprived of thy heavenly food 8 For so most mercifull Iesus thou once didst say preaching to the people and curing sundry diseases I will not send them home fasting lest they faint in the way 9 Deale thou therefore in like manner now with me who hast vouchsafed to leave thy selfe in the Sacrament for the comfort of the faithfull 10 For thou art the sweet refection of the soule and he that eateth thee worthily shall be partaker and heire of everlasting glory 11 It is necessary for me that doe so often fall and sinne so quickly waxe dull and faint that by often prayers and confessions and receaving of thy sacred body I renew clense and inflame my selfe lest perhaps by long abstayning I fall from my holy purpose 12 For man is prone unto evill from his youth
11 Alas what a kind of life is this where tribulations and miseries are never wanting where all is set with snares and compassed with enemies 12 For when one tribulation oâ— temptation goeth away another commeth yea and during the first conflict also many others come unlooked for one after another 13 And how can a life be loved that hath so many afflictions and is subject to so many calamities and miseries 14 How is it called a life that begetteth so many deaths and plagues And yet it is loved and many seeke to delight themselves therein 15 The world is oftentimes blamed that it is deceiptfull and vaine and yet it is not easily forsaken because the inclinations of our flesh doe too much over-rule us 16 Some things draw us to love it others to contemne it To the love of the world doe draw us the concupiscence of the flesh the concupiscence of the eyes and the pride of life 17 But the paines miseries that doe justly follow them cause a hatred and loathsomnesse thereof 18 But alas wicked pleasure overcommeth the mind which is given over to the world and shee esteemeth it a delight to be under thornes because she hath neither seene nor tasted the sweetnesse of God and the inward delight of vertue 19 But they that perfectly contemne the world and endeavour to live to God under holy discipline 20 These are not ignorant of the divine sweetnesse promised to the true forsakers of the world and doe more cleerely see how grievously the world erreth and how it is many waies deceaved CHAP. XXI That we are to rest in God above all his gifts ABove all things and in all things my soule thou shalt ever rest in God for he is the everlasting rest of the saints 2 Grant me most sweet loving Iesu to rest in thee above all creatures above all health and beauty above all glory and honour 3 Above all power and dignity above all knowledge and learning above all riches and arts above all joy and gladnesse 4 Above all fame and praise above all sweetnesse and comfort above all hope and promise above all merit and desire 5 Above all gifts and presents that thou canst give and impart unto us above all joy and jubily that the mind of man can receive and feele 6 Lastly above Angels and Archangels and above all the heavenly Host above all visible and invisible things and above all that thou my God art not 7 For that thou my Lord God surpassest all thou alone art most high thou alone most powerfull thou alone most full and sufficient thou alone most sweet and comfortable 8 Thou alone most beautifull and loving thou alone most noble and glorious above all things in whom all good things together both perfectly are and ever have been and shall be 9 And therefore it is too litle and not sufficient whatsoever thou bestowest on me besides thy selfe or revealest unto me of thy selfe or promisest whiles thou art not seen and not fully obtained 10 For surely my heart cannot rest nor be fully contented unlesse it rest in thee and surmount all gifts and creatures whatsoever 11 O my most beloved spouse Christ Iesus the most chast lover the governour of all creatures who will give me wings of true liberty to fly and rest in thee 12 O when shall it be fully graunted me to consider in quietnes of mind and see how sweet thou my Lord God art 13 When shall I fully recollect my selfe in thee that for thy love I may not feele my selfe but thee alone above all sense and feeling in a manner not commonly known 14 But now I oftentimes lament and bear my infelicity with griefe 15 For that many evills occurre in this vale of miseries which doe often trouble grieve and darken mee 16 Often hinder and distract me allure and intangle mee 17 To the end I should not have free accesse unto thee and that I should not enjoy those sweet and heavenly imbracings which thou alwaies givest to the blessed and celestiall spirits Let my sighs and manifold desolation on earth moove thee 18 O Iesus splendor of eternall glory comfort of the pilgrime soule with thee is my tongue without voyce and my silence speaketh unto thee 19 How long doth my Lord delay to come Let him come unto me his poore servant and make mee glad 20 Let him put out his hand and deliver me miserable wretch from all anguish Come come blessed Lord for without thee I shall have no joyfull day nor houre 21 Thou art my joy and without thee there is nothing but want A wretched creature I am and in a manner imprisoned and Ioaden with irons 22 Vntill thou comfortest me with the light of thy presence and givest me liberty and shewest a favourable countenance unto me 23 Letothers seek what they please insteed of thee but for mee nothing else doth nor shall delight mee but thou only my God my hope my everlasting health 24 I will not hold my peace nor cease to pray untill thy grace returne againe and thou speak inwardly unto mee 25 Behold I am here behold I come unto thee because thou hast called upon mee 26 Thy teares and the desire of thy soule thy humility and the contrition of thy heart have inclined and brought me unto thee 27 And I said Lord I have called thee and have desired to enjoy thee being ready to forsake all things for thee For thou first hast stirred me up that I might seeke thee 28 Blessed be thou therefore O Lord that hast shewed this goodnes to thy servant according to the multitude of thy mercies 29 What hath thy servant more to say before thee but that he doe greatly humble himselfe in thy sight and be alwaies mindfull of his owne iniquity and basenesse 30 For there is none like unto thee in all whatsoever is wonderfull in heaven and earth Thy wordes are good thy judgements true and by thy providence all things are governed 31 Praise therefore and glory be unto thee O wisdome of the eternall Father let my tongue my soule and all creatures together praise and blesse thee CHAP. XXII Of the remembrance of the manifold benefits of God OPen O Lord my heart in thy Law and teach me to walke in thy commandements 2 Grant me to understand thy will and to remember thy benefits as well in generall as in particular with great reverence and diligent consideration that henceforward I may be able worthily to give thee thanks 3 But I know and confesse that I am not able to give thee due thanks for the favours which thou bestowest upon me even in the least moment 4 I am lesse then the least of all thy benefits bestowed upon me and when I consider the excellency of thy Majesty the greatnesse there of maketh my spirit to faint 5 All that we have in our soule body and whatsoever we possesse outwardly or inwardly naturally or spiriuallyl are thy benefits doe praise
weake deceiveth him and doth verily more shame him while he doth vainely praise him 33 For how much every one is in thy sight O Lord so much he is and no 〈◊〉 saith humble S. Francis CHAP. LI. That a man ought to imploy himselfe in workes of humilitie when force is wanting for higher exercises SOnne thou art not able alwaies to continue in the fervent desire of vertue nor to persist in the high pitch of heavenly contemplation 2 But thou must sometimes of necessity by reason of originall corruption descend to inferior things and beare the burthen of this corruptible life though unwillingly and with griefe 3 As long as thou cariest a mortall body thou shalt feele great trouble heavinesse of heart 4 Thou oughtest therefore in the flesh oftentimes to bewaile the burthen of the flesh for that thou canst not alwaies persevere in spirituall exercises and divine contemplation 5 It is then expedient for thee to flye to humble and exteriour workes and to refresh thy selfe with good and vertuous actions 6 To expect with a firme confidence my coÌ„ming heavenly visitation to beare patiently thy banishment and the drinesse of thy minde untill I visit thee againe and deliver thee from all anxiety 7 For I will make thee forget thy paines and enjoy inward quietnesse 8 I will lay open before thee the pleasant fields of holy Scripture â—haâ— with an enlarged heart that maist begin to run the way of my commandements 9 And thou shalt say that the sufferings of this time are not worthy of the glory to come that shall be revealed in us CHAP. LII That a man ought to esteeme himselfe unworthy of comfort and to have deserved stripes LOrd I am not worthy of thy comfort noâ— of any spirituall visitation and therefore thou dealest justly with me when thou leavest me poore and desolate Though I could powre out even a sea of teares yet I were not worthy of thy comfort 2 For alas I deserve nothing but to be scourged and punished in that I have grievously and often offended thee and sinned in many things 3 All things therefore duly considered I am not worthy even of the least comfort 4 But thou mild and mercifull God who wilt not that thy works doe perish to shew the riches of thy goodnesse upon the vessels of mercy even beyond all mine own merit vouchsafest to comfor thy servant above humane measure 5 For thy heavenly consolations are not like humane communications and in comparison of thee we are miserable comforters 6 What have I done O Lord that thou shouldest bestow upon me any heavenly comfort 7 I remember I have done no good at all but have been alwaies prone to sinne and slothfull in my amendment 8 It is so true that I cannot deny â—it if I should say otherwise thou wouldest plead against me and there would be none to defend me 9 What have I deserved for my sinnes but hell and everlasting fire 10 I confesse in the truth of my heart that I am worthy of all scoâ—ne and contempt and it is unfit that I should be remembred amongst thy holy ones 11 And although I be unwilling to heare this yet notwithstanding for the love of truth I will lay open my sinnes against my selfe that I may the better obtaine mercy at thy hands 12 What shall I say being guilty and full of all confusion I have nothing to say but this I have sinned Lord I have sinned have mercy on me pardon and forgive me 13 Suffer me a litle that I may bewaile my griefe before I goe unto the land of darknesse and be covered with the shadow of death 14 What dost thou require of a guilty and miserable sinner â—ut that he be contrite and sorrowfull and doe humble himselfe for his sinnes 15 In true contrition and humblenesse of heart is bred a hope of forgivenesse a troubled conscience is reconciled againe grace lost is restored man is defended from future wrath God and the penitent soule meet together in a holy kisse 16 Humble contrition for â—innes is an acceptable sacrifice unto thee O Lord savouring much sweeter in thy nostrils then the perfume of frankiâ—sence 17 This is also the pleasant oyntment which thou wouldest have powred upon thy sacred feet for thou never despisest a contrite and humble heart 18 There is a place of refuge from the angry face of the enemy there is amended and washed away whatsoever elsewhere was polluted and defiled CHAP. LIII That the grace of God is not given to those that savour of earthly things SOnne my grace is precious it suffereth not it selfe to be mingled witâ— externall things nor earthly comforts Thou oughtest therefore to cast away all hinderances of grace if thou desire to receave the infusion thereof 2 Choose therefore a secret place to thy selfe love to live alone with thy selfe desire the conversation of none but rather powre out devout prayers unto God that thou maist keep thy minde compunct and thy conscience pure 3 Esteem the whole world as nothing preferre my service before all outward things for thou canst not altend unto me and be delighted also in transitory vanities 4 Thou oughtest to sequester thy selfe from thy acquaintance and friends and to keep thy mind deprived of all temporall comfort 5 So the blessed Apostle Peter required that the faithfull of Christ should keep themselves as strangers pilgrims in this world 6 O how great a confidence shall he have at the houre of death whom no affection to any earthly thing detained in the world 7 But the weak minde is not yet capable of so retired a heart neither doth the fleshly person understand the freedome of a reâ—ollected minde 8 Notwithstanding if he will be truly spirituall he ought to renounce as well those which are farre off as those which are neere unto him and to beware of no man more then of himselfe 9 If thou perfectly overcome thy selfe thou shalt with more ease subdue the rest It is a glorious victory to triumph over our selves 10 For he that keepeth himselfe subject in such sort that his sensuality be subdued to reason and reason in all things be obedient to me he is truly a conquerour of himselfe and Lord of the world 11 If thou desire to mount unto this height of perfection thou must begin manfully and set the axe to the root that thou maist pluck up and destroy thy hidden and inordinate inclination to thy selfe and unto all private and earthly good 12 Of this vice that man too inordinately loveth himselfe almost all dependeth whatsoever is wholy to be overcome which being once overcome and subdued there will presently ensue great peace and tranquillity 13 But for that few endeavour perfectly to dye unto themselves and do forsake themselves wholly therefore they remaine intangled in themselves and cannot be lifted up in spirit above themselves 14 But he that desireth to walke freely with mee it is necessary that he mortify all his
how farre off he is from the perfection of the Saints ehen he that disputeth of their greatnesse 27 It is better to labour after the piety devotion of the Saints and with an humble mind to imitate their glorious examples then to search their secrets with vaine curiosity 28 They are wel right wel contented if men could content themselves and refrain from these vain discourses 29 They glory not of their owne merits for they ascribe no good unto themselves but attribute all to me who of my infinite charity have bestowed my blessings upon them 30 They are replenished with so great love of my Godhead and so superabundant joy that there is no glory that is nor happinesse that can be wanting unto them 31 All the Saints how much the higher they be in glory so much the more humble they are in themselves nearer and dearer unto me 32 And therefore thou hast it written that they did cast their Crownes before God and fell downe upon their faces before the Lambe and adored him that liveth for ever and ever 33 Many inquire who is the greatest in the Kingdome of God that know not whether they shall ever be numbered there amongst the lest 34 It is no small matter to be even the lest in heaven where all are great for that all there shall be called and shall be indeed the Sons of God The lest there shall be great among thousands and the sinner of a hundred yeaes shall die 35 For when the Disciples asked who was the greatest in the Kingdome of heaven they received this answer unlesse you be converted and become as litle children you shall not enter into the Kingdome of heaven 35 Whosoever therefore shall humble himselfe as this litle child hee is greater in the Kingdome of heaven 37 Woe be unto them that disdaine to humble themselves willingly with litle children For the low gate of the Kingdome of heaven will not give them entrance 28 And woe be to the rich thâ—â— have their comforts here for whilst the poore enter into the Kingdome of God they shall be lamenting without 39 Rejoyce you that be humble and you that be poore be you glad for yours is the Kingdome of God if you walke according unto truth CHAP. LIX That all our hope and trust is to be fixed in God alone LOrd what trust have I in this world or what is the greatest comfort that all things under heaven doe yeeld me Is it not thou my Lord God whose mercies are without number 2 Where hath it beene well with me without thee Or when could it be ill with me when thou were present I had rather be poore for thee then rich without thee 3 I had rather choose to be a Pilgrim in earth with thee then to possesse heaven without thee Where thou art there is heaven and there is death and hell where thou art not 4 Thou art my desire and therefore it behoveth me to send forth deep sighes from my heart and cry and pray unto thee 5 For I have none to trust unto none that can help me in time of necessitie but thee alone my God Thou art my hope and my trust thou art my comfort and most faithfull unto me in all my distresses 6 All men seeke their own gaine thou only seekest my salvation and my profit and turnest all things to my good 7 Although thou permittest many temptations to assault me and many adversities to befall me yet thou ordainest all this to my good and profit who art wont to prove thy beloved servants a thousand waies 8 In which proofe thou oughtest no lesse to beloved and praised then if thou didst replenish me with heavenly comforts 9 In thee therefore my Lord God I put my whole hope and refuge in thee I place my tribulation anguish for I find all to be weake and unconstant whatsoever I behold out of thee 10 For neither can many friends availe nor forcible helpers aide nor wise counsellours give profitable answer nor the books of the learned comfort nor any wealth deliver nor any secret or pleasant place defend if thou thy selfe doest not assist help comfort instruct and keepe us 11 For all things that seeme to be ordained for the rest and solace of man when thou art absent are nothing and doe bring indeed no joy nor comfort at all 11 Thou therefore art the end of all that is good the light of life the depth of wisdome and the most forcible comfort of thy servants is to trust in thee above all things 12 To thee therefore doe I lift up mine eyes In thee my God the Father of mercies I put my whole trust 13 Blesse and sanctifie my soule with thy heavenly blessings that it may be made thy holy habitation and the â—eate of thy eternall glory and that noâ—hing may be found in the Temple of â—hy greatnesse that may offend the eyes of thy Majesty 14 According to the greatnesse of â—hy goodnesse and the multitude of thy mercies take pitty upon me and heare the praier of thy poore servant who is â—arre exiled from thee in the land of the â—hadow of death 15 Protect and keepe the soule of thy servant amidst so many dangers of this corruptible life and by the assistance of thy grace direct it in the way of peace to the country of everlasting light Amen The end of the third book OF THE IMITATION OF CHRIST THE FOVRTH BOOK A devout exhortation unto the blessed Sacrament The Voice of Christ. COme unto me all yee that labour and are burdened and I will refresh you saith our Lord. 2 The bread which I will give is my flesh for the life of the world 3 Take yee and eate that is my Body that shall be delivered for you doe this in remembrance of me 4 He that eateth my flesh and drinketh by blood dwelleth in me and I in him 5 The words which I have spoken unto you are spirit and life CHAP. I. With how great reverence Christ ought to be received The voice of the Disciple THese are thy words O Christ everlasting Truth though not spoken all at one time nor written in one and the selfe same place because therefore they are thine and true they are all of them thankfully and faithfully to be received by me 2 They are thine and thou hast spoken them and they are mine also because thou hast spoken them for my salvation I willingly receive them from thy mouth that they may be the deeper imprinted in my heart 3 These devout words so full of sweetnesse and love doe stirre me up but mine owne offences doe amaze me and my impure conscience driveth me back from the receiving of so great mysteries 4 The sweetnesse of thy words doth incourage me but the multitude of my sinnes doe oppresse me 5 Thou commandest me to come confidently unto thee if I will have part with thee and to receive the food of immortality if I desire to obtaine everlasting
shall be perfectly united unto God Then he will say unto me if thou wilt be with me I will be with thee 16 And I will answer him Vouchsafe O Lord to remaine with me I will very gladly be with thee This is my whole desire that my heart be united unto thee CHAP. XIV Of the fervent desire of some devout persons to receave the body of Christ. The voice of the Disciple O How great is the store of thy sweetnesse O Lord which thou hast hidden for them that fear thee 2 When I remember some devout persons who come unto thy Sacrament O Lord with great devotion and affection I am oftentimes confounded blush within my selfe that I come so negligently and coldly to thy altar and to the table of the holy Communion 3 That I remaine so dry and without any hearty affection that I am not wholly inflamed in thy presence my God 4 Nor so earnestly drawne and moved as many devout persons have been who out of a vehement desire of receaving and a feeling affection of heart could not containe themselves from weeping 5 But with the desire both of soule and body they earnestly longed after thee O God the lively fountaine being not otherwise able to temper not satisfie their hunger but by receaving thy body with all joy and spirituall greedinesse 6 O most ardent faith of those persons a probable argument of thy sacred presence 7 For these truly know their Lord in the breaking of bread whose heart burneth so within them whilest thou O blessed Iesu walkest with them 8 Such desire and devotion I seldome find in me so vehement love and fervency is oftentimes farre off from mee 9 Be mercifull unto mee good Iesu sweet and benigne Lord and grant me thy poore needy creature to feele sometimes at least in this holy Sacrament a litle hearty desire of thy love 10 That my faith may be more strengthened my hope in thy goodnesse increased and that my charity once pefectly inflamed after the tasting of heavenly Manna may never decay 11 Thy mercy O Lord is able to give me the grace I desire and to visâ—â— me in thy bounteous clemency with the spirit of fervour when it shall please thee 12 For although I burne notwith so great desire as those that are so especially devoted unto thee yet notwithstanding by thy grace I desire to have this great inflamed desire 13 Praying and craving that I may participate with all such thy fervent lovers and be numbred among them in their holy company CHAP. XV. That the grace of devotion is obtained by humility and deniall of our selves The voice of the Beloved THou oughtest to seeke the grace of devotion instantly to aske it earnestly to expect it patiently and confidently to receave it joyfully to keep it humbly to worke with it diligently 2 And to commit the time and manner of this heavenly visitation to God untill it shall be his pleasure to come 3 Thou oughtest chiefly to humble thy selfe when thou feelest inwardly litle or no devotion and yâ—t be not too much dejected nor grieve inordinaâ—ly for it 4 God often giveth in a short moment that which he hath a long time denyed he giveth sometimes in the end that which in the begining of prayes he deferred to grant 5 If grace should bee alwaiâ—s presently given and at hand ever with a wish it could not be well indured by a weak man 6 Therefore devotion is to be expected with good hope and humble patience yet impute it to thy selfe and thy sinnes when it is not given thee or when it is secretly taken from thee 7 It is sometimes a small matter that hindreth and hideth grace from us if it be to be called small and not rather a great matter that hindreth so great a good 8 And if thou remove this be it great or small and perfectly overcome it thou shalt have thy desire 9 For presently as soone as thou givest thy selfe to God with thy whole heart and seekest not this nor that for thine own pleasure or will but setlest thy selfe wholly in him thou shalt find thy selfe united unto him and quiet 10 For nothing will tast so well and please thee so much as the good will and pleasure of almighty God 11 Whosoever therefore with a sincere heart directeth his intention to God and â—mptieth himselfe of all inordinate love 〈◊〉 dislike of any creature shall be most fit to receave grace and worthy of the gift of devotion 12 When a vessell is full already all that you powre in runneth quite beside For our Lord bestoweth his blessings there where he findeth his vessels empty 13 And how much the more perfectly one forsaketh the basest things and dieth to himselfe by contempt of himselfe 14 So much the more speedily grace commeth and entreth in more plentifully and lifteth up the heart that is free to a higher state of grace 15 Then shall he see and abound and wonder and his heart within shall be enlarged because the hand of our Lord is with him and he hath put himselfe wholly into his hand for ever 16 Behold so shall the man be blessed that seeketh Almighty God with his whole heart and busieth not his soule in vaine 17 This man procureth great grace of divine union in receaving the holy Eucharist for that he regardeth not his own devotion and comfort but above all he prizeth the honour and glory of God CHAP. XVI That we ought to manifest our necessity unto Christ and to crave his grace The voice of the Disciple O Most sweet and loving Lord whom I now desire to receive devoutly thou knowest my infirmity and the necessity which I endure with how many sinnes I am oppâ—essed how often I am grieved tempted troubled and defiled 2 I come unto thee for remedy I crave of thee thy heavenly comfort the â—ase of my paine 3 I speak to him that knoweth all things to whom all my secrets are open and who can only perfectly comfort and help me 4 Thou knowest what it is wherof above all I stand in most need and how poore I am in vertues 5 Behold I stand before thee poore and naked calling for grace and graving mercy 6 Refresh this thy hungry needy creature give heat unto my coldnesse with the fire of thy love give light unto my blindesse with the brightnesse of thy presence 7 Turne all earthly things into bitternesse to me all things grievous contrary into patience all base and created things into contempt and oblivion 8 Lift up my heart to thee in heaven and suffer me not to wander upon earth be thou only sweet and delightsome unto me from henceforth for evermore 9 For thou only art my meat and my drinke my love and my ioy my delight and all my good 10 O thâ—t with thy presence thou wouldest wholly inflame burne and change me into thee that I might be made one spirit with thee by the grace of inward union