the bodie of Christe cap. 6. fo 142. Of the discussing of our owne conscience of the purpose of amendement cap. 7. fo 142. Of the oblation of Christ on the Crosse and of a full forsaking of our selfe cap. 8. fo 144. That we ought to offer our selfe all ours to God and to praye for all people cap. 9. fo 144. That the holye communion is not lightly to be forborne cap. 10. fo 146. That the body of Christ and holy Scripture are moste necessarie for the health of mans soule cap. 11. fo 148. That he that shall be housled ought to prepare him selfe thereto with great diligence cap. 12. fo 150. That a deuoute soule shoulde greatlie desire with all his hart to be vnited to Christ in this bâ—essed Sacrament cap. 13. fo 151. Of the burning desire that some deuout persons haue had to the body of Christ cap. 14. fo 153. That the grace of deuotion is gotten through mekenes forsaking of our selfe cap. 15. fo 154 That we shoulde open all our necessities to Christ and aske his grace cap. 16. fo 155. Of the burning loue and great affection that we should haue to receyue Christ cap. 19. fo 161 That a man shall not be a curious searcher of this holye Sacrament but a meeke folower of Christ subduing alwaye his reason to the fayth cap. 18. fo 157. Here endeth the Table Of the Imitation or folovving of Christe and of the despising of all vanities of the vvorlde The firste Chapter HE that foloweth me sayeth Christe our Sauiour walketh not in darknes but he shall haue the light of life These be the words of our Lorde Iesus Christ whereby we be admonished and warned that we shall folowe his teachinges and his maner of lyuing if wee will truely be illumined be deliuered from all blindnes of hearte Let all the study of our heart be therfore from heÌ„ceforth to haue our meditation wholly fixed in the lyfe in the holy teachinges of Iesus Christe for his teach inges are of more vertue of more ghostlye strength then are the teachinges of all Angels and Saintes And he that thorough grace might haue the inner eye of his soule opened into the soothfast beholdinge of the Gospels of Christe should finde in theÌ„ Manna that is to say spirituall foode of the soule but it is often times seene that some persons which ofte heare the Gospelles of Christ haue litle sweetenes therein and that is for that they haue not the spirite of Christe VVherefore if we will haue the true vnderstanding of Christes Gospels we must study to conforme our life to his life as nigh as we can VVhat auaileth it a man to reason high secrete misteries of the Trinitie if he lack meekenes wherby he displeaseth the Trinitie Truely nothinge For high curious reasons make not a man holie nor rightwise but a good lyfe maketh hym beloued with God I had rather feele compunction of hearte for my sinnes then onely to knowe the diffinitioÌ„ of compunctioÌ„ If thou couldest all the Bible without the booke and also the sayinges of all Philosophers by hart what should it profite thee without grace and charitie All that is in this worlde is vanitie but to loue God and onely to serue him This is the most noble and the moste excellent wisdome that may be in any creature by despisinge of this world to drawe daylie neerer and neerer to the kingedome of heauen It is therefore a great vanitie to labour inordinatlie for worldly riches which shortlye shall perishe and to couet honor or any other inordinate pleasures or fleshlie delightes in this lyfe wherby a man after this lyfe shall be sore and greeuouslye punished Howe great a vanitie is it also to desire a longe life and litle to care for a good life to heede thinges present and not to prouide for thinges that are to come to loue thinges that shortlie shall passe away and not to haste thither where is ioy euerlastinge Also haue this common prouerbe ofte in thy minde That the eye is not satisfied nor fullye pleased with the sight of any bodilye thinge ne the eare with hearing and therfore studye to withdrawe the loue of thy soule from all thinges that be visible and turne it to thinges that be inuisible For they that folowe their sensualitie hurt their owne conscience and leese the grace of God Against vayne seculer cunning and of a meeke knovvinge of our selfe The 2. Chapter EVery man naturallye desireth to knowe but what auaileth knowledge without the dreade of God A meeke husbaÌ„d man that serueth god is muche more acceptable to him theÌ„ is a curious Philosopher which consideringe the course of heauen wilfully forgetteth him selfe He that wel knoweth him selfe is vile and abiect in his owne sight and hath no delight in the vaine praisinges of man If I knewe all thinges that be in this world without charitie what should it auaile me before God that iudgeth euery man after his deedes Let vs therfore cease from the desire of suche vaine knowledge for ofteÌ„ times is founde therin great distruction and deceipt of the enemy wherby the soule is muche hindred and let from the perfect and true loue of God They that haue great cunninge desire commonly to be seene and to be holden wyse in the worlde and there be many thinges that the knowledge of them bringe but litle profite and fruit to the soule and he is verye vnwyse that taketh heede to any other thinge then to that which shall profite hym to the health of his soule VVordes feede not the soule but a good life refresheth the minde and a cleane conscience bringeth a man to a firme and stable trust in God The more cunninge thou haste if thou liue not thereafter the more greeuouslie shalte thou therefore be iudged for the misusinge thereof Therefore raise not thy selfe into pride for any crafte or cunninge that is geuen vnto thee but haue therefore the more feare and dreade in thy heart for certayne it is that thou must hereafter yeelde therefore the strayter accompt If thou thinke that thou knowest many thinges and hast great cunninge yet knowe it for certaine that there be many mo things that thou knowest not and so thou mayest not rightwisely thinke thy selfe cunning but oughtest rather to coÌ„fesse thine ignoraunce and vncunninge VVhy wilt thou preferre thy felfe in cuÌ„ning before other sith there be many other more excellent and more cunning then thou and better learned in the law If thou wilt any thinge learne and knowe profitably to the health of thy soule learne to be vnknowen and be glad to be holden vile nought vncunninge as thou art The most high and the moste profitable cunninge is this a man to haue a soothfast knowledge and a full despisinge of him selfe Also a man not to presume of himselfe but alwaye to iudge and thinke wel and blessedly of other is a signe a token of great wisdome and of great perfectioÌ„
ende of my life And anone he hearde inwardlie in his soule the answere of our Lord sayinge VVhat wouldest thou doe yf thou knewest thou shouldest perseuer doe nowe as thou wouldest doe then and thou shalt be safe and so anone he was comforted and committed himselfe whollie to the will of God and all his doubtfulnes ceassed and neuer after would he curiousie search to know what should become of him but rather he studied to knowe what was the will of god against him and how he might begin and ende all his deedes that he should doe to the pleasure of God and to his honour Trust in God and do good deedes sayth the prophete Dauid inhabite the earth and thou shalt be fedde with the riches of thy good deedes But one thing withdraweth manie from profitinge in vertue and from amendment of life that is an horrour and a false worldlie dreade that they may not abide the paine and labour that is needefull for the gettinge thereof Therefore they shall most profite in vertue before all other that enforce them selues mightilie to ouercome those thinges that be moste greeuous and contrarious to them For a man profiteth there moste there winneth most grace where he moste ouercommeth him selfe and wherin he most mortifieth his bodye to the soule But all men haue not in lyke much to mortifie and ouercome for some haue mo passions then some haue Neuerthelesse a feruent louer of god though he haue more greater passions thē other yet shall he be more stronger to profite in vertue then another that is better manered and that hath fewer passions but is lesse feruent to vertue Two thinges helpe a man much to amendment of lyfe that is a mightie withdrawinge of himselfe from those thinges that the bodye most inclineth him to and a feruent labour for suche vertues as he hath moste neede of Studie also to ouercome in thy selfe those thinges that most mislike thee in other men and take alwaye some speciall profite in euerie place wheresoeuer thou become as yf thou see any good example enforce thee to folowe it and yf thou see any euill example looke thou eschewe it As thy eye considereth the workes of other right so and in the same wise thy workes be considered of other O howe ioyous and howe delectable is it to see religious men deuoute and feruent in the loue of God well manered and well taught in ghostlie learning and on the contrarye part howe heauye and sorowfull is it to see them liue inordinatlie not vsinge those thinges that they haue chosen and taken them to Also how inconuenient a thinge is it a man to be negligent in the purpose of his firste callinge and to set his mynde to thinges that be not committed to hym Thinke ofte therefore on the purpose that thou haste taken and set before the eye of thy soule the memorie of Christes passion and if thou beholde well and diligentlie his blessed life thou mayest well be ashamed that thou haste no more conformed thee to him then thou haste done He that will inwardly and deuoutlie exercise him selfe in the moste blessed lyfe and passion of our Lorde Iesus Christe shall finde therein plenteouslye all that is necessarie for him so that he shall not neede to seeke any thinge without him O yf Iesu crucified were ofte in our hearts and in our remembrance we should soone be learned in all thinges that be necessarie for vs. A good religious man that is feruent in his religion taketh all thing wel and doth gladly all that he is commaunded to doe but a religious person that is negligent and slouthfull hath trouble vpon trouble suffereth great anguishe and paine on euerie side for he lackeeh the true inwarde comfort and to seeke the outward comfort he is prohibited Therefore a religious person that liueth without discipline is like to fall in great ruine Also he that in religion seeketh to haue libertie and releasinge of his dutie shall alwaye be in anguishe and sorowe for one thinge or other shall euer displease him Therefore take heede howe other religious persōs doe that be right straitlie kept vnder the rule of theire religion They goe seldome forth they liue hardly they eate poorelie and be cloathed grosselie they labour much speake litle watche longe rise earlie make longe prayers reade ofte and keepe them selues alwaye in some wholsome doctrine Beholde the Carthusiens the Cistersiens and manie other monkes and Nunnes of diuers religions howe they rise euerie night to serue our Lorde And therefore it were great shame to thee that thou shouldest waxe slowe and dull in so holie a worke where so manie laude prayse our Lorde O howe ioyous a life were it if we should nothinge else doe but with heart and mouth continuallye prayse our Lorde Nowe truelie yf we should neuer neede to eate drinke nor sleepe but that we might alwaye laude him and onelie take heede to spirituall studies then were we much more happie and blessed then we are nowe when we are bounde of necessitie to serue the bodie O would to God that these bodilie meates were turned into spirituall refections which alas for sorowe we taste but seldome VVhen a man is come to that perfection that he seeketh not his consolation in any creature then beginneth God first to sauour sweet vnto him and then he shall be contented with euery thinge that commeth be it in likinge or mislikinge Then shall he be glad for no worldlie profite be it neuer so great nor sorie for the wantinge of it for he hath set and established hym selfe whollie in God the which is vnto him all in all to whom nothing perisheth nor dyeth but all thinge liueth to hym and serueth him without ceassinge after his biddinge In euerie thinge remember the ende and that time lost can not be called againe VVithout labour and diligence thou shalte neuer get vertue If thou beginne to be negligent thou beginnest to be feeble and weake but yf thou applie thee to feruour thou shalt finde great helpe of God for the loue of vertue thou shalt finde lesse payne in all thy laboures then thou diddest first He that is seruent and louinge is alway quicke and readie to all thinges that be of God and to his honour It is more labour to resist vices and passions then it is to toyle and sweate in bodily labours He that will not flee small sinnes shalt be litle and litle fall into greater Thou shalt alway be glad at night when thou haste spent the daye before fruitfullye Take heede to thy selfe stirre thy selfe alwaye to deuotion Admonishe thy selfe and howesouer thou remember other forget not thy selfe and so much shalt thou profite in vertue as thou canst breake thine owne will and folowe the will of God Here beginneth the seconde Booke Of invvarde conuersation The firste Chapter THe kyngdome of God is within you saith Christ our Sauiour Turne thee therefore with all thy heart to God and forsake
let him be kinde and thankefull for such grace as he hath receaued patient when it is withdrawen and praye deuoutlie that it may shortlie come againe Let him be meeke and lowa in spirite that he lose it not agayne through his presumption and pride of hart Of the small number of the louers of the Crosse The .11 Chapter IEsus hath many louers of his kingdome of heauen but he hath fewe bearers of his crosse Manie desire his consolation but fewe desire his tribulation He findeth many felowes at eatinge and drinkinge but he findeth fewe that will be with him in his abstineÌ„ce and fastinge All men would ioye with Christ but fewe would any thinge suffer for Christe Many folowe him to the breakinge of his breade for their bodilye refection but few will folowe him to drinke a draught of the Chalice of his passion Manie maruayle and honour his miracles but fewe will folowe the shame of his crosse of his other vilanies Manie loue Iesu so longe as no aduersitie foloweth to them and can prayse him and blesse him when they receyue any benefit of him but if Iesu a litle withdraw him selfe from them and a litle forsake them anone they fall to some great grudginge or to ouergreat defection or into open desperation But they that loue Iesu purelie for him selfe and not for their owne profite and commoditie they blesse him as hartilie in temptation and tribulatioÌ„ and in all other aduersities as they doe in tyme of consolation And yf he neuer sent them consolation yet woulde they alway laude him and prayse him O how may the loue of Iesu doe to the helpe of a soule if it be pure and cleane not mixt with any inordinate lone to him selfe truelie nothing more May not they then that euer looke for worldlie comfortes and for worldlie consolations be called worldly inarchants and worldly louers rather then louers of God do they not openlye shewe by their dedes that they rather loue them selfe than God yes truelye O where maye be founde anye that will serue God freely and purelye without looking for some rewarde for it agayne And where may be founde any so spirituall that he is cleerelye deliuered and bereft from loue of him selfe and that is truely poore in spirite and is whollye auoyded from loue of creatures I trowe noue suche can be found but it be far hence and in far countryes If a man geue all his substaunce for God yet he is naught and if he doe great penaunce for his sinnes yet he is but litle and if he haue great cunning and knowledge yet he is far from vertue and if he haue greate vertue and brenninge deuotion yet much wanteth in him And that is specially one thing which is moste necessarye to him what is that that all thinges forsaken and him selfe also forsaken he go cleerely from him selfe and keepe nothinge to him selfe of anye priuate loue and wheÌ„ he hath done all that he ought to doe that he feele in him selfe as he had nothinge done nor that he thinke it great that some other might thinke great but that he thinke him selfe truely as he is an vnprofitable feruant for the authour of truth our Sauiour Christe saith when ye haue done all that is commaunded you to doe yet saye that ye be but vnprofitable seruauntes Then he that can thus doe may well be called poore in spirite and naked of priuate loue and he may well say with the prophete Dauid I am vnited in God and am poore and meeke in heart There is none more riche none more free nor any of more power then he that can forsake him selfe and all passinge thinges and that truelye can holde him selfe to be lowest and vilest of all other Of the vvay of the Crosse and bovve profitable patience is in aduersitie The 12. Chapter THe wordes of our Sauiour â—e thought very harde and greeuous wheÌ„ he saith thus Forsake your leife take the Crosse and folowe me But much more greeuous shall it be to heare these wordes at the last daye of iudgement Go ye from me ye cursed people into the fire that euer shall last But those that nowe gladlie heare and folowe the wordes of Christ whereby he counsaileth them to folowe him shall not then neede to dreade for hearinge those wordes of euerlastinge damnation The signe of the Crosse shall appere in heaueÌ„ when our Lorde shall come to iudge the worlde and the seruantes of the Crosse who conformed them selues here in this life to Christe crucified on the Crosse shal go to Christe their Iudge with greate fayth and trust in him VVhy doest thou then dreade to take this Crosse sith it is the verye waye to the kingdome of heauen and none but that In the Crosse is health in the Crosse is life in the Crosse is defense from our enemies in the crosse is infusion of heauenlie sweetnes in the Crosse is the strength of minde the ioye of spirite the highnes of vertue and the full perfection of all holines and there is no health of soule nor hope of euerlasting life but through vertue of the crosse Take therefore the Crosse and folowe Iesus and thou shalt goe into the lyfe euerlastinge He hath gone before thee bearinge his Crosse and died for thee vpon the Crosse that thou shouldest in like wise beare with him the Crosse of penance and tribulation and that thou shouldest be readie likewise for his loue to suffer death if neede require as he hath done for thee If thou die with him thou shalt liue with him and if thou be felowe with him in paine thou shalt be with him in glorie Beholde then how in the Crosse standeth all howe in dyinge to the worlde lieth all our health that there is no other waye to true and inward peace but the waye of the Crosse and of deadlie mortifyinge of the bodie to the spirite So whether thou wilt and seeke what thou list and thou shalt neuer finde aboue thee nor beneath thee within thee nor without thee more high more excellent nor more sure waye to Christ then the waye of the holy crosse Dispose euery thinge after thy will and thou shalt neuer finde but that thou must of necessitie somewhat suffer eyther with thy will or against thy will and so shalt thou alwaye finde the Crosse for either thou shalt feele paine in thy bodie or in thy soule thou shalt haue trouble of spirit Thou shalt be sometime as thou were forsaken of God Sometime thou shalt be vexed with thy neighbour and that is yet more painefull thou shalt sometime be greeuous to thy selfe and thou shalt find no meane to be deliuered but that it behoueth thee to suffer til it shall please almightie god of his goodnes otherwise to dispose for thee for he will that thou shalt learne to suffer tribulation without coÌ„solatioÌ„ that thou mayest therby learne whollie to submit thy selfe to him and by tribulation to be made more meeke then thou were
it were put in thy election thou shouldest rather chose aduersitie then prosperitie for then by the pacient sufferinge thereof thou shouldest be more like to Christe and the more confirmed to all his saintes Our merite and our perfectioÌ„ of life standeth not in consolations and sweetnes but rather in sufferinge of great greeuous aduersities and tribulations For if there had bene any nearer or better waye for the health of mans soule then to suffer our Lorde Iesu would haue shewed it by wordes or by examples But for there was not therefore he openlie exhorted his disciples that folowed him and all other that desired to folowe him to forsake their owne will and to take the Crosse of penance and folowe him saying thus VVho so will come after me forsake he his owne will take he the Croue and folowe he me Therefore all thinges searched and redde be this the finall conclusion that by many tribulations it behoueth vs to enter into the kingdome of heauen To the which bring vs our Lorde Iesus Amen Here beginneth the third Booke Of the invvarde speakinge of Christ to a faythfull soule The firste Chapter I Shall take heede saith a deuout soule and I shall heare what my Lorde Iesu shall speake in me Blessed is that man whiche heareth Iesu speaking in his soule and that taketh of his mouth some worde of comforte and blessed be the eares that heare the secret rowninges of Iesu and heede not the deceytfull rowninges of this world And blessed be the good playne eares that heede not the outwarde speache but rather take heede what God speaketh and teacheth inwardlye in the soule Blessed be the eyes also that be shutte from sight of outwarde vanities that take hede to the inwarde mouinges of God Blessed be they also that get them vertues and prepare them by good bodily and ghostly workes to receyue dayly more and more the secrete inspirations and inward teachinges of God Also blessed be they that set them selues wholly to serue God and for his seruice set apart all lettinges of the world O thou my soule take heede to that is sayde before and shet the dores of thy sensualities that are thy fyue wittes that thou mayest heare inwardlye what our Lord Iesu speketh in thy soule Thus saith thy beloued I am thy health I am thy peace I am thy lyfe keepe thee with me and thou shalt finde peace in me Forsake the loue of transitorie thinges and seeke thinges that be euerlasting VVhat be all temporall thinges but deceauable and what may any creature helpe thee if thy Lord Iesu forsake thee Therefore all creatures and all worldlye thinges forsaken lefte 〈◊〉 that in thee is to make thee pleasaunt in his syght that after this lyfe thou mayst come to the life euerlasting in the kingdome of heauen AmeÌ„ Hovve allmightie God speaketh invvardlye to mans soule vvithout sounde of vvordes The .2 Chapter SPeke Lord for I thy seruaÌ„t am readie to heare thee I am thy seruant geue me wisedome vnderstanding to knowe thy commaundements Bowe my heart to folowe the wordes of thy holy teachings that they may distil into my soule as dewe into the grasse The children of Israel sayde to Moyses Speake thou to vs and we shall heare thee but let not our Lorde speake to vs least haply we dye for dreade Not so Lord not so I beseeche thee but rather I aske meekelye with Samuel the prophete that thou vouchsafe to speake to me thy selfe and I shall gladlye heare thee Let not Moyses nor any other of the prophets speake to me but rather thou Lorde who art the inward inspirour and geuen of light to all prophets for thou alone without them mayest fully informe and instruct me They without thee maye litle profite me They speake thy wordes but they geue not the spirite to vnderstand the wordes They speake fayre but if thou be still they kindle not the heart They shewe faire letters but thou declarest the sentence They bring forth great high misteries but thou openest therof the true vnderstanding they declare thy commaundements but thou helpest to performe them They shew the way but thou geuest comfort to walke therein They doe all outwardly but thou illuminest and infourmest the heart within They water onely outwardly but it is thou that geuest the inwarde growing They crye all in wordes but thou geuest to the hearers vnderstanding of the wordes that be hard Let not Moyses therfore speake to me but thou my Lorde Iesu who art the euerlasting truth least happely I dye and be made as a man without fruit warmed outwardly and not inflamed inwardly and so to haue the harder iudgement for that I haue hearde thy word not done it knowen it and not loued it beleeued it and not fulfilled it Speake therefore to me thy selfe for I thy seruaunt am readye to heare thee Thou hast the wordes of eternall life speake them to me to the full comfort of my soule and geue me amendement of all my life past to thy ioy honor and glory euerlastingly Amen That the vvordes of God are to be hearde vvith great meekenes and that there be but fevve that ponder them as they ought to doe The .3 Chapter MY sonne sayth our Lord heare my wordes and folow them for they be moste sweet farre passing the wisedome cunning of all philosophets and wise men of the worlde My words be spirituall and ghostly and can not be fully comprehended by mans wit neither are they to be turned or applyed to the vayne pleasure of the hearer but are to be heard in sileÌ„ce with great meeknes and reuerence and with great inward affection of the heart and also in great rest and quietnes of body and soule O blessed is he lord whom thou infourmest teachest so that thou mayest be meelie and mercifull Lorde vnto him in the euil day that is to say in the day of the most dreadful iudgement that he be not then left desolate comfortlesse in the land of daÌ„nation Then sayth our Lord againe I haue taught prophetes from the beginning and yet cealse I not to speake to euery creature but many be deafe will not heare many heare the worlde more gladly then me and more lightly folowe the appetite of the fleshe theÌ„ the pleasure of God The worlde promiseth temporall thinges of small value yet is he serued with great affectioÌ„ but God promiseth high thinges and thinges eternall and the hearts of the people be slowe dul Oh who serueth obeyeth God in all thinges with so great desire as he doth the worlde and as worldly princes be serued obeyed I trow none for why for a litle prebend great iourneyes be taken but for the life euerlasâ—ing the people wyll scarsely lift their feete once from the grounde A thing that is of small price many times is busily sought and for a penie is sometime great strife and for the promise of a litle worldlye profite men eschewe not to
to loue the world and dryueth out of their hartes all heauenlie desires insomuch that many accompt it as a ioye of Paradise to liue vnder such sēsible pleasures and that is because they neither haue seene nor tasted the sweetnes in God nor the inwarde gladnes that cōmeth of vertues But they that perfectly despise the worlde and that studie to liue vnder holie discipline be not ignoraunt of the heauenlie sweetnes that is promised vnto ghostlie liuers and they see also howe greeuouslie the world erreth and howe greeuouslie it is deceyued in diuers maners Hovve a man shoulde rest in God aboue all thinges The 23. Chapter ABoue all thinges and in all thinges rest thou my soule in thy Lorde God for he is the eternall rest of all Angels and saintes Geue me Lord Iesus this speciall grace for to reste me in thee aboue all creatures aboue all helth and fayrenes aboue all glorye and honour aboue all dignitie and power aboue all cunninge and pollicie aboue all riches craftes aboue all gladnes of bodye and soule aboue all fame and praysing aboue all sweetnes and consolation aboue all hope and repromission aboue all merite and desire aboue all giftes rewardes that thou mayest geue or sende beside thy selfe and aboue all ioy and mirth that mans heart or minde may take or feele And also aboue all Angels and Archangels and aboue the company of heauenlie spirites aboue all thinges visible and inuisible and aboue all thing that is not thy selfe For thou O Lord God art most best most highest most mightest most sufficient and most full of goodnes moste sweete moste comfortable moste fayre moste louinge moste noble and moste glorious aboue all thinge in whom all goodnes is together perfectlie and fully hath beene and shall be And therefore whatsoeuer thou geuest me beside thy selfe it is lytle and insufficient to me for my heart may not rest nor fullye be pacifyed but in thee so that it ascendeth aboue all giftes and also aboue all maner of thinges that be created O my Lorde Iesu Christ moste louing spouse moste purest louer and gouernoure of euerye creature who shall geue me winges of perfect libertie that I may fite high and rest me in thee O when shall I fullie tende to thee and see and feele how sweete thou art whē shall I wholly gather my selfe together in thee so perfectlye that I shall not for thy loue feele my selfe but thee onelie aboue my selfe and aobue all bodilie thinges and that thou visite me in such wise as thou doest visite thy faythfull louers Nowe I ofte mourne and complaine the miseries of this life and with sorowe and woe beare thē with right great heauines for many euill thinges happen daylie in this lyfe which ofte times trouble me and make me verie heauie greatlie darken mine vnderstanding They hinder me greatly and put my minde from thee and so encomber me many wayes that I can not haue free minde cleane desire to thee nor haue thy sweete imbracinges that to thy blessed Saintes be alwaye present VVherefore I beseeche thee Lorde Christ Iesu that the sighinges and the inwarde desires of my hart with my manifolde desolutions may somewhat moue thee and incline thee to heare me O Iesu the light and brightnes of euerlasting glory the ioy and comfort of all christien people that are walking labouring as pilgrimes in the wyldernes of this world my harte cryeth to thee by still desires without voyce and my silence speaketh vnto thee and sayth thus How longe carieth my Lorde God to come to me verilie I trust that he will shortlie come to me his poorest seruant and comfort me and make me ioyous glad in him And that he will deliuer me from all anguishe and sorowe Come Lord come for without thee I haue no glad daye nor houre for thou art all my ioye gladnes and without thee my soule is barren and voyde I am a wretche and in maner in prison and bounde with fetters till thou through the light of thy gracious presēce vouchsafe to visit me and to refresh me and to bring me againe to libertie of spirite and that thou vouchsafe to shewe thy fauourable and louinge countenance vnto me Let other seeke what they will but trulye there is nothinge that I will seeke nor that shall please me but thou my Lorde God my hope and euerlastinge helth I shall not cease of prayer till thy grace returne to me againe that thou speake inwardly to my soule saye thus Lo I am here I am come to thee for thou haste called me thy teares the desyre of thy hart thy meeknes and thy contrition haue bowed me downe and brought me to thee And I shall saye agayne Lorde I haue called thee and I haue desyred to haue thee ready to forsake all things for thee thou first haste stirred me to seeke thee VVherefore be thou alwaye blessed that haste shewed suche goodnes to me after the multitude of thy mercy VVhat hath thy seruant Lorde more to doe or saye but that he meeken him selfe before thy maiestie and euer haue in minde his owne iniquitie There is none like to thee Lorde in heauen nor in earth thy workes be good thy iudgementes be righteous by thy prouidence all things be gouerned VVherefore to thee which art the wisedome of the father be euerlasting ioy glory and I humbly beseech thee that my body and soule my harte and tounge and all thy creatures maye alwaye laude thee and blesse thee Amen Of remembringe of the great and manyfolde benefites of God The 24. Chapter OPen mine hart Lorde into the beholding of thy lawes and in thy cōmaundements teach me to walke geue me grace to knowe and to vnderstand thy will and with great reuerence and diligent consideratiō to remember thy manyfold benefites that I may from henceforth yeld to thee due thankes for thē againe But I knowe and confesse it for truth that I am not able to yeld to thee condigne thankinges for the least benefite that thou hast geuen me for I am lesse then the least benefite that thou hast geuen And whē I beholde thy noblenes and woorthines my spirite dreadeth and trembleth very sore for the greatnes therof O Lord all that we haue in body in soule inwardly outwardlye naturally or supernaturallye they be thy benefites and shew thee openly to be a blessed and good benefactour of whom we haue receiued such giftes And though one hath receaued more and another lesse yet they all be thy giftes without thee the least can not be had and he that hath more receaued may not rightfully glorify him selfe therein as though he had gotten it by his owne merite nor exalt him selfe aboue other nor disdayne other nor despise his inferiours therfore for he is greatest and moste acceptable to thee that least ascribeth to him selfe and that is for suche giftes the more meeke and deuout in yeldinge thankes to thee for
but for thine owne deedes thou must needly aunswere VVhy then doest thou medle where it needeth not I see and know euery man and euery thinge vnder the sunne I see and beholde and howe it is with euery person what he thinketh what he willeth and to what ende his worke draweth is open to me And therefore all thinges are to be referred to me Keepe thy selfe alwaye in good peace and suffer him that will alwayes searche another mans life be as busye as he will and in the ende shall fall vpon him as he hath done and sayde for he can not deceaue me whatsoeuer he be If thou admonishe anye person for his soule health looke thou do it not to get the thereby anye name or fame in the worlde nor to haue the familiaritie or pryuate loue of any person for suche thinges cause much vnquietnes of minde and will make thee also to lose the rewarde that thou shouldest haue of God and will bring greate darkenes into thy soule I woulde gladly speake to thee my wordes open to thee the secrete misteries of fraternall correction yf thou wouldest prepare thy soule ready against my cōminge and that thou wouldest open the mouth of thy hearte faithfullye to me Be thou prouident wake diligentlye in prayer humble thy selfe in euery thing and thou shalt finde great comfort in God and litle resistence in thy euen christen In vvhat thing the peace of heart and greatest profite of man standeth The 29. Chapter My sonne saith our Lord Iesu I sayd to my disciples thus My peace I leaue with you my peace I geue you not as the worlde geueth but much more then it maye geue All men desire peace but all men will not do that belongeth to peace My peace is with the meeke and milde in hart and thy peace shall be in much paciēce if thou wilt heare me and folowe my wordes thou shalt haue great plentie of peace O Lorde what shall I doe to come to that peace Thou shalt in all thy workes take good heede what thou doest and sayest and thou shalte set all thy whole intent to please me and nothing shalt thou couet or seeke without me and of other mens deedes thou shalt not iudge presumptuously nor thou shalt not medle with thinges that perteine not to thee if thou do thus it maye be that thou shalt litle or seldome be troubled but neuerthelesse to fele at no time any maner of trouble nor to suffer any heauines in body nor in soule is not the state of this lyfe but of the lyfe to come Thinke not therefore that thou haste found the true peace when thou feelest no greefe nor that all is well with thee when thou hast none aduersitie nor that all is perfect for that euery thing cōmeth after thy minde Nor yet that thou arte great in godds sight or specially beloued of him because thou hast great feruour in deuotion and great sweetnes in contemplation for a true louer of vertue is not knowen by all these thinges nor the true perfection of man standeth not in them VVherein then Lorde In offering of a man with all his hart wholly to God not seking him selfe nor his owne will neyther in greate thinges nor in small in tyme nor in eternitie but that he abide alwaye one and yeelde alwaye like thankes to God for things pleasant and displeasant waying them all in one like balance as in his loue Also if he be strong in God that when inwarde consolation is withdrawen he can yet stirre his harte to suffer more if God so will and yet iustifieth not him selfe nor prayseth him selfe therefore as holye and righteous then he walketh in the very true waye of peace and then he may well haue a sure and a perfect hope and trust that he shall see me face to face in euerlasting ioy and fruition in the kingdome of heauen And if he can come to a perfect and a full contempt and despisinge of him selfe then shall he haue full habundance of rest and peace in the ioye euerlastinge after the measure of his gifte Amen Of the libertie excellencie and vvorthinesse of a free mynde The .30 Chapter LOrde it is the worke of a perfect man not to sequester his minde from the beholding of heauenly thinges and among many cares to go as he were without care not in the maner of an ydle or of a desolate person but by the speciall prerogatiue of a free minde alwaye busy in goddes seruice not cleuinge by inordinate affection to any creature I beseeche thee therefore my Lord Iesu most meeke and mercifull that thou keepe me from the busines and cares of the worlde and that I be not ouermuch inquieted with the necessities of the bodilie kinde nor that I be not taken with the voluptuous pleasures of the worlde and the fleshe and that in likewise thou preserue me from all hinderance of the soule that I be not broken with ouermuch heauines sorow nor worldlye dreade And by these petitions I aske not onelie to be deliuered from such vanities as the world desireth but also from suche miseries as greeue the soule of me thy seruant with the common malediction of mankinde that is with corruption of the bodilie feelinge where with I am so greeued and letted that I maye not haue libertie of spirite to beholde thee when I would O Lorde God that art sweetnes vnspeakeable turne into bitternes to me all fleshlie delites which would drawe me from the loue of eternall thinges to the loue of a short and a vile delectable pleasure Let not the fleshe and bloude ouercome me nor the worlde with his short glory deceyue me nor the fiend with his thousand folde craftes supplant me but geue me ghostlie strength in resistinge patience in sufferinge and constancie in perseueringe Geue me also for all worldlie consolatiōs the most sweete consolations of the holy ghost and for al fleshly loue sende into my soule the loue of thy holy name Lo meat drinke cloathinge and all other necessaries for the body be painefull and troublesome to a feruent spirite which if it might woulde alwaye rest in God in ghostly thinges Graunt me therefore grace to vse such bodilye necessaries temperatlye and that I be not deceaued with ouermuch desire to them To forsake all thinges it is not lawfull for the bodilye kinde must be preserued but to seeke superfluous thinges more for pleasure then for necessitie thy holye lawe prohibiteth for so the fleshe woulde rebel against the spirite VVherfore Lord I beseech thee that thy hande of grace maye so gouerne and teache me that I exceede not by any maner of superfluitie Amen That priuate loue most letteth a man from God The .31 Chapter My sonne saith our Lorde it behoueth thee to geue all for all and nothing to keepe to thee of thine owne loue for the loue of thy selfe more hurteth thee then any other thing in this world After thy loue and after thine affection euery thinge
spiritual it is greeuous and tedious vnto me for as longe as I see not my Lorde openlie in his glorie I set it at naught al that I see and heare in this world Lord thou art my witnes that nothing may cōfort me nor any creature maye quiet me but thou my Lorde God whom I desire to see and beholde eternally but that is not possible for me to doe as longe as I shall be in this mortall life VVherefore it behoueth me to keepe my selfe in great patience and to submit my selfe to thee in euery thinge that I desire for thy holye Saintes that nowe ioy with thee abode in good fayth patience all whiles they liued here the comming of thy glory That they beleeued I beleeue that they hoped to haue I hope to haue and thither as they by thy grace be come I trust to come and till then I shall walke in faith take comfort of the examples of the sayde holy Saints I haue also holie bookes for my solace as a spirituall glasse to looke vpon aboue all these I haue for a singuler remedie thy holye bodye I perceue wel that two thinges be much necessarie vnto me in this worlde without which this miserable lyfe should be to me as importable for as long as I shall be in this body I cōfesse my selfe to haue neede of two things that is to say of meat light These two hast thou geuen vnto me that is to saye thy holy body to the refreshing of my bodye and soule and thou haste set thy word as a lanterne before my feete to shewe me the waye that I shall go VVithout these two I may not wel liue for the worde of God is the light of my soule and this Sacrament is the breade of my lyfe These two may also be called the two tables set here there in the spiritual treasure of holy Church The one is the table of the holy Aultar hauinge this holie bread that is the precious bodie of Christ The other is the table of the lawes of God conteining the holie doctrine of the lawe of God and instructing man in the right fayth and in the true beliefe leadinge him into the inwarde secrettes that be called Sancta Sanctorum where the inwarde secrettes of Scripture be hid and conteyned I yeelde thankinges to thee my Lorde Iesu the brightnes of the eternal light for this table of holie doctrine the which thou hast ministred to vs by thy seruauntes Prophetes Apostles and other doctours and thankings also be to thee the creator redeemer of mankinde that thou to shewe to all the worlde the greatnes of thy charitie preparedst a great supper in the which thou settest not forth the Lambe figured in the olde lawe but thy holy body and bloude to be eaten gladding thereby in that holy feast all faithful people and geuing them to drinke of thy chalice of health in the which be conteyned all the delightes of Paradise where Angels eate with vs with much more plenteous sweetenes O howe great and howe honourable is the office of Priestes to whom is geuē power to consecrate with the holye wordes of consecration the Lorde of all maiestie to blesse him with their lippes to holde him in their handes to receiue him into their mouthes and to minister him to other O howe cleane shoulde the handes be howe pure a mouth howe holye a bodye and howe vndefiled shoulde be the heart of a Priest to whom so ofte entreth the authour of al cleannes Truely there ought to procede from the mouth of a priest that so ofte receaueth the Sacrament of Christes bodie no worde but that is holy honest and profitable his eyes should be full simple and chaste that vse to behold the bodie of Christe his handes shoulde be full pure lifte vp into heauen which vse to touche the Creatour of heauen and earth and therefore it is speciallye sayde in the lawe to Priestes be ye holye for I your Lord God am holy O God almightie thy grace be with vs and helpe vs that haue receiued the office of priesthood that we may serue thee worthely and deuoutly in all puritie and in a good conscience And though we maye not liue in so great innocēcie as we ought to do yet geue vs grace at the least that we maye weepe and sorowe the euils that we haue done so that in spirituall meeknes and in full purpose of a good will we may serue thee hereafter Amen That he that shall be houseled ought to prepare hym selfe therto before vvith great diligence The .12 Chapter I Am the louer of al puritie and the liberall geuer of all holines I seeke a cleane heart there is my restinge place make ready for me a great chamber strawed that is thyne hart and I with my Disciples shall keepe mine Easter with thee If thou wilte that I shall come to thee and dwell with thee clense thee of all the olde filth of sinne and clense also the habitacle of thine heart and make it pleasaunt and fayre Exclude the worlde and all the clamorous noyse of sinne and sit solitarie as a sparowe in an house easinge and thinke vpon all thy offences with great bitternes of hart for a true louer will prepare to his beloued freende the best and the fayrest place that he can for in that is knowen the loue and affection of him that receyueth his freende But neuerthelesse I knowe that thou mayest not of thy selfe suffise to make this preparinge fullie as it ought to be in euerie point though thou went about it a wholle yere together and haddest none other thing in thy minde to thinke vpon but of my mercie and grace onely Thou art suffred to go vnto my table as if a poore man were called to the dinner of a riche man and he had none other thinge to geue him againe but onelie to humble him felfe and thanke him for it doe that in thee is with thy best diligēce and doe it not onelie of custome nor of necessitie onely for that thou art bounde to it but with dreade and reuerence and great affection take the bodie of thy beloued Lorde God that so louinglie vouchethsafe to come vnto thee I am he that hath called thee I haue commaunded that this thinge shoulde be done I shall supplie that wanteth in thee Come therfore and receaue me when I geue thee the grace of deuotion yeelde thankes to me therefore not for that thou art worthy to haue it but for that I haue shewed my mercy louinglye to thee And if thou haue not the grace of deuotion through receauinge of this Sacrament but that thou feelest thy selfe more drye and more vndeuout then thou were before yet cōtinue still in thy prayer wayle weepe and call for grace and ceasse not til thou mayest receaue some litle drop of this helthfull grace of deuotion Thou haste neede of me and not I of thee ne thou commest not to sanctifie
generall And that you may be the more apte to praye call three thinges ofte times to remembrance that is to saye what you haue bene what you be and what you shall be First by reason of your bodie you were conceaued of the moste filthie abhominable matter of man shameful to be spoken farre more vile then the slutche or slime of the earth and after borne in a sinfull soule purged onely by grace And nowe as vnto the bodie you be a muckheape or dunghill of filth more vyle then any vpon earth if you remember what doth issue daylie and come forth out of the meates of your bodie And your soule is daylie in some sinne or at the least full like to be VVhat you shall be as vnto your bodie you maye see in experience wormes meate and earth againe And what shall become of your soule no man in this world can assure you To remember then the ioyes of heauen and paines of hell and that both be infinite endles and without rebate but both euer encresinge and neuer ceasing neuer haue ease nor test but euer continue euerlastinge To remember then I saye these thinges may greatly moue you to haue your selfe in a good awayte and to studie howe you may auoyd the one obteyne the other Remember specially howe great a losse it is to loose heauen and howe vncomfortable gaines to winne helle and howe soone and howe lightlie either of them may be gotten or lost VVhen any thinge then of aduersitie hurt or displeasure happen vnto you thinke theÌ„ or imagine that if you were in hell you should haue the same displeasure and manye worse And so to auoyde those you shall here the better suffer and for our Lorde the more patientlie beare all these that nowe be present or any that may come hereafter And in like maner if any good prosperitie or pleasure happen vnto you thinke then that if you were in heauen you should haue that pleasure and many mâ— excellent ioyes And so for the feruent desire of those ioyes you shall set litle by any worldlie comfort or pleasure A good contemplation therefore may it be vnto you in feastes of holie Saintes to thinke and record howe great paines they suffered here for the loue of our Lorde and howe short these were and howe soone passed and then againe how marueylous reward they had therefore in ioye and blisse euerlastinge So the troubles and tormentes of good persons be soone and shortlie gone and ended and the ioyes and pleasures of sinful persons doe soone fade and fâ—â—e for euer The good persons for their troubles suffered here vppon earth doe get and win eternall and euerlasting glorie which the euill persons doe lose And contrarie these euill and sinfull persons for their ioy and pleasures here do receiue by exchaunge eternall and euerlastinge shame rebuke with paine and wo vnspeakeable VVhen soeuer theÌ„ you be disposed to sluggishnesse or to be drowsie remisse in prayers or dull in deuotion then take this litle worke or els some other good Treatise and read therin and euer note well the contentes thereof and what is meant thereby And if you be not thereby deliuered or eased thereof then shift vnto some other worke or occupation so that euer you auoyde ydlenes and all vaine pastimes which in dede is losse of time And then remember that those that nowe bide in paine either in hell or yet in purgatorie for suche times so passed or lost had rather then all the world haue such time to redeme their paines by as you maye haue if you will Time then vnto al persons wel occupied is verie precious and deare Beware well therefore howe you spend it or passe it for you can neuer reuoke it nor call it backe If the time passe you by trouble vexation thinke they be happie and gracious that be past this wretched life and nowe in blisse for they shall neuer haue any suche miserie And when you feele a comfort or consolation spirituall thanke God thereof thinke the damned soules shall neuer haue any suche pleasure And thus let this be for your exercise in the datiue At night when you go to rest first make accompt with your selfe and remember howe you haue spent or passed the daye and time that was geuen you tobe vsed in vertue and howe you haue bestowed your thoughtes your wordes your workes And if you finde no great thing amisse geue the whole laude and praise vnto our Lorde God And if you perceaue coÌ„trarie that you haue mispent any part thereof be sorie therefore and beseech our Lorde of mercy forgeuenes and promise and verilie purpose to make amendes the next daye And if you haue oportunitie thervpon it shall be full conuenient for you to be coÌ„fessed on the next morow and specially if the matter done saide or thought by deliberate consent do greuouslie weigh worke with a grudge in your conscience then woulde I aduise you neuer to eate nor drinke till ye be discharged thereof if you maye conuenientlie get a gostlie father Nowe for a conclusion of this worke put before you as by case or ymagination two large Cities one full of trouble turmoyle and miserie let that be hel The other Citie ful of ioy gladnes comfort and pleasure and let that be heauen Loke wel on them both for in both be many dwellers and great companye Then cast and thinke within your selfe what thing here might so please you that you shoulde chose the worse citie or what thing should displease you on the other part whereby you shoulde withdrawe your selfe from that vertue that might conuey and bring you vnto the other citie And when you haue satudied well here vpon and can nothinge finde I dare well assure you if you keepe well the precepts and counsailes of this litle lesson you shall find the right way for the holie ghoste will instruct teache you where you be not sufficient of your selues so you indeuor and geue diligence to beare awaye and folowe that here is taught Reade it euerie weake once or twise or oftener if you will And where you profite geue the thankes laude and prayse vnto our Lorde God and moste sweete Sauiour Iesu Christe who sende you his mercie and grace that alwaye liueth God worlde without ende Amen This lesson was brought vnto me in Englishe of an olde translation rough and rude with request to amende it I thought lesse labour to write new the whole which I haue done accordinge to the meaning of the authour though not worde for worde and in diuers places added some thinges folowinge vpon the same to make the matter more senteÌ„tious and full I beseeche you take all vnto the best and praye for the olde wretched brother of Sion Richard VVhitforde A spirituall glasse REade distinctlie praye deuoutlie sigh deepelie suffer pacieÌ„tly meeke you lowlye geue no sentence hastelie speake but rathe and that truelie preueÌ„t your speache discretly do
small number of louers of the crosse cap. 11. fo 48. Of the way of the crosse and how profitable pacience is in aduersitie cap. 12. fo 50. The chapters of the thirde booke OF the inwarde speaking of Christe to a faythfull soule cap. 1. fo 54. Howe almightie God speaketh inwardlye to mans soule without sounde of wordes cap. 2. fo 55. That the wordes of God are to be heard with great meekenes and that there be but fewe that ponder them as they ought to doe cap. 3. fo 56. A prayer to obteyne the grace of deuotion cap. 4. fo 57. Howe we ought to be conuersant in truth and meekenes before God cap. 5. fo 58. Of the merucious effect of the loue of gods cap. 6. fo 60. Of the proofe of a true louer of God cap. 7. fo 62. Howe grace is to be kept close through the vertue of mookenos cap. 8. fo 63. Howe we shall thinke through mekenes our selfe vile and abiect in the sight of God cap. 9. fo 65. Howe all thinges are to be referred to God at ende of euery worke cap. 10. fo 66. That it is sweete and delectable to serue God and to forsake the worlde cap. 11. fo 67. That the desires of the hart ought to be well examined well to be moderated cap. 12. fo 69. Howe we shoulde keepe patience and continuallie striue agaynst all concupiscence cap. 13. fo 69. Of the obedience of a meeke subiect after the example of our Lorde Iesu Christe cap. 14. fo 71. Of the feeret and hid iudgementes of God to be considered that we be not proude of our good deedes cap. 15. fo 72. Howe a man shall order him selfe in his desires cap. 16. fo 73. A prayer that the will of God be alwaye fulfilled cap. 17. fo 74. That the verie true solace and comfort is in God cap. 18. fo 74. That all our studye and busines of minde ought to be put in God cap. 19. fo 75. That all temporall miseries are gladlie to be borne through the example of Christe cap. 20. fo 76. Of pacient suffering of iniuries and wronges and who is truelie pacient cap. 21. fo 77. Of the knowledge of our owne infirmities and of the miseries of this life cap. 22. fo 78. Howe a man shoulde rest in God aboue all thinge cap. 23. fo 79. Of the remembringe of the great and manifolde benefites of God cap. 24. fo 81. Of foure thinges that bringe peace into the soule cap. 25. fo 83. A prayer agaynst euill thoughtes cap. 26. fo 83. A prayer for the clearinge of mans minde cap. 27. fo 84. That it is not good to searche curiouslye an other mans life cap. 28. fo 85. In what thinge peace of hart and greatest profite of man standeth cap. 29. fo 85. Of the libertie excellencie and worthines of a free minde cap. 30. fo 86. That priuate loue most letteth a man from God cap. 31. fo 87. A prayer for the purginge of mans soule and for heauenlie wisdome and the grace of god to be obteyned and had cap. 32. fo 88. Agaynst the euill sayinge of detractours cap. 33. fo 89. Howe almightie God is to be inwardly called vnto in time of tribulation cap. 34. fo 89. Of the helpe of God to be asked and of a full trust to recouer through deuout prayer our former grace cap. 35. fo 90. Howe we shoulde forget all creatures that we mighte finde out creatour cap. 36. fo 92. How we shoulde forsake our selfe and thrust downe all couetoushes out of our hartes cap. 37. fo 93. Of the vnstablenes of mans hart and that our finall intent in all thinges shoulde be to God cap. 38. fo 94. Howe our Lord God sauoureth to his louer swete aboue all thinges cap. 39. fo 95. That there is no full suretie fro temptation in this life cap. 40. fo 96. Against the vaine iudgementes of man cap. 41. fo 97. Of a pure and whole forsaking of our selfe and of our owne will that we might get the freedome of spirite and folowe the will of God cap. 42. fo 98. Howe a man shall rule him selfe in outward thinges and howe he ought to call to God for helpe in all perils and daungers cap. 43. fo 99. That a man shoulde not be importune in his busines cap. 44. fo 100. That a man hath no goodnes of him selfe and that he may not rightfully glorifie him selfe in any thing cap. 45. fo 101. Howe all temporall honour is to be despised cap. 46. fo 102. That our trast is not to be put in worldlye people cap. 47. fo 103. That we shoulde eschewe vaine seculer cunning cap. 48. fo 104. That we shoulde not regarde muche outwards thinges ne ponder but litle the iudgement of man cap. 49. fo 105. That man he not alwaye to be beloued for that they so lightlye offende in wordes cap. 50. fo 106. That we shall put all our confidence in God when euil wordes be spoken to vs. cap. 51. fo 107 Howe all greeuous thinges in this lyfe are gladly to be suffered for winning of the lyfe that is to come cap. 52. fo 109. Of the day of eternitie and of the miseries of this lyfe cap. 53. fo 110. Of the desire of euerlastinge life and of the great rewarde that is promised to thē that strongly fight against sinne cap. 54. fo 112. Howe a man that is desolate ought to offer him selfe wholly to God cap. 55. fo 114. That it is good that a man geue bim selfe to meeke bodelie laboures when he feeleth not him selfe disposed to high workes of deuotion cap. 56. fo 117. That a man shall not thinke him selfe worthye to haue comfort but rather to haue sorowe and payne and of the profite of contrition cap. 57. fo 117. That grace will not be mixte with loue of worldlie thinges cap. 58. fo 119. Of the diuersities and diuers motions betweene Nature and grace cap. 59. fo 120. Of the corruption of nature and of the worthines of grace cap. 60 fo 123. That we ought to forsake our selfe to folowe Christ by bearinge of his crosse cap. 61. fo 125. That a man shall not be ouermuch cast into heauynes though he happen to fall into some defaultes cap. 62. fo 126. That a man shal not searche the iudgementes of God cap. 63. fo 127. That all our hope and trust is to be put in God onelye cap. 64. fo 130. The chapters of the fourth booke VVith howe great reuerence Christe is to be receyued cap. 1. fo 132. That the great goodnes and charitie of God is geuen to man in this blessed Sacrement cap. 2. fo 136. That it is very profitable ofte to be housled cap. 3. fo 137. That many commodities be geuen to them that deuoutlye receyue this holy Sacrament cap. 4. fo 139. Of the worthines of the Sacrament of the Aultar and of the state of Priesthood cap. 5. fo 141. Of the inwarde remembraunce and exercise that a man ought to haue afore the receuinge of
worldlie coÌ„panie I haue departed with lesse feruour of spirite then I came and that we know well when we talke long for it is not so harde to keepe allwaye silence as it is not to exceede in wordes when we speake much It is also more light to be alwaye solitarti at home then to go forth into the world and not offeÌ„d Therefore he that intendeth to come to an inwarde setting of his heart in God and to haue the grace of deuotion must with our Sauiour Christe withdrawe him from the people No man maye surelie appeace amoÌ„ge the people but he that woulde gladlie be solitarie if he might nor no man is sure in prelacie but he that would gladlie be a subiect no none maye surelie commaunde but he that hath learned gladlie to obey and none ioyeth trulie but he whose heart witnesseth that he hath a cleane conscience ne none speaketh surelie but he that would gladlie keepe silence if he might And alwaye the suretie of good men and blessed men hath beene in meekenes dreade of God And though such blessed men shined in all vertue yet they were not therfore lifte vp into pride but were therfore the more diligent in the seruice of God and the more meeke in all their doeings And on the contrarywise the suretie of euill men riseth of pride and of presumption and in the ende it deceaueth them Therefore thinke thy selfe neuer sure in this life whether thou be religions or seculer for ofte times they that haue beene holden in the sight of the people moste perfecte haue beene suffered to fall more greeuouslye for their presumption Also it is muche more profitable to many persons that they haue sometimes temptations least happlye they thinke them selues ouermuch safe and be thereby lift vp into pride or run to seeking of outward consolation then that they be alwayes without temptations O how pure a conscience should he haue that would despise all transitorie ioye neuer would meddle with worldlie busines And what peace inward quietnes should he haue that would cut away froÌ„ him all busines of minde and onelye to thinke on heauenlye thinges No man is worthy to haue ghostlye coÌ„fortes vnlesse he haue fieâ— beene well exercised in holy coÌ„punctioÌ„ And if thou wilt haue coÌ„punctioÌ„ goe into a secret place put froÌ„ thee all the clamorous noyse of the worlde for the prophete Dauid saith Let the sorowe for thy sinnes be done in thy secrete chaÌ„ber iÌ„ thy â—elle thou shalt finde great grace which thou maiest lightlye lose without Thy Celle wel coÌ„tinued shal waxe sweete pleasaunt to thee shall be to thee hereafter a right deere frende if it be but euill kept it shall growe verie tedious yrkesome to thee But if in the beginning thou be ofte therein and keepe it well in good prayers holy meditations it shall be after to thee a speciall frende and one of thy moste speciall comfortes in silence and quietnes of hearte A deuout soule profiteth much and learneth the hidde senteÌ„ces of Scripture and findeth there also manye sweete teares in deuotion wherewith euery night she washeth her mightilie from all filth of sinne that she may be so much the more familiar with God as she is disseuered from the clamorous noyse of wordly busines Therefore they that for the loue of vertue withdrawe them from their acquaintaÌ„ce and froÌ„ their worldlie frendes our Lord with his aungels shall drawe nigh to them and shall abide with them It is better that a man be solitarie and well take heede of him selfe then that he doe miracles in the world forgettinge himselfe It is also a laudable thinge in a religious person seldome to goe forth seldome to see other seldome to be seene of other VVhy wilt thou see that the which it is not lawefull for thee to haue The worlde passeth awaye with all his concupiscence and deceuable pleasures Thy sensuall appetite moueth thee to go abrode but when the time is past what bearest thou home againe but remorse of conscience and vnquietnes of hart It is ofte seene that after a mery goinge forth foloweth a heauy returninge and that a glad euentide causeth a heauie morning and so all fleshly ioy entreth pleasantlie but in the ende it biteth slayeth VVhat maiest thou see without thy Celle that thou maiest not see within Lo heauen earth and all the elementes whereof all earthly thinges be made and what maiest thou elsewhere see vnder the sunne that may long endure And if thou might see all earthly thinges and also haue all bodilie pleasures preseÌ„t at once before thee what were it but a vaine sight Lyfte vp thine eyes therfore to God in heaueÌ„ and praye hartily that thou maiest haue forgeuenes of thine offences Leaue vayne thinges to them that wilde vaine take thou heede onelye to those thinges that our Lorde commaundeth thee Shet fast the doore of thy soule that is to saye thy ymagination and keepe it warilye from beholding of any bodilie thing as muche as thou maiest and then lift vp thy mind to thy Lorde Iesu and open thy heart faithfullie to him and abide with him in thy Celle for thou shalt not finde so much peace without If thou haddest not gone forth so muche as thou haste done nor haddest geuen hearinge to vaine tales thou shouldest haue beene in muche more inward peace theÌ„ thou art but forasmuch as it delighteth thee to heare newe thinges it behoueth thee therefore to suffer sometime both trouble of heart and vnquietnes of minde Of compunction of the heart The .21 Chapter IF thou wilt any thinge profite to the health of thy soule keepe thee alwaye in the dreade of God and neuer desire to be fullie at libertie but keepe thee alwaye vnder some wholsome discipline Neuer geue thy selfe to vndiscrete mirth for no maner of thinge as nigh as thou mayest Haue perfect compunction and sorowe for thy sinnes and thou shalt finde therby great inwarde deuotioÌ„ Compunction openeth to the syght of the soule manye good thinges which lightnes of heart vaine mirth soone driueth awaye It is meruaile that any man can be merye in this life if he consider well howe farre he is exiled out of his couÌ„trey and how great perill his soule daylie standeth in but through lightnes of heart and negligeÌ„ce of our defaultes we feele not nor we will not feele the sorowe of our owne soule but often times we laugh when we ought rather to weepe and mourne for there is no perfect libertie nor true ioye but in the dreade of God and in a good conscience That person is right happie that hath grace to auoyde from him all thinges that letteth him from beholdinge of his owne sinnes and that can turne him selfe to God by inward compunction and he is happie also that auoideth from him all thinges that may offend or greeue his conscience Fight stronglie therefore against all sinnes and dreade not ouermuch although thou he
incumbred by an euill custome for that euill custome may be ouercome with a good custome And excuse thee not that thou art let by other men for if thou wilt leaue the familiaritie with other they will suffer thee to doe thy deedes without impediment Meddle thee not with other mens goodes neither busie thee in great mens causes haue alwaye an eye to thy selfe and diligentlie informe and admonishe thy selfe before all other If thou haue not the fauour of worldlie liuinge people sorowe not therfore but let this be thy daylie sorowe that thou behauest not thy selfe in thy conuersation as it beseemeth a good religious person for to doe It is more expedient and more profitable that a man sometime lacke consolations in this life the that he haue them alwayes after his owne will namelye fleshlie consolations Neuerthlesse that we haue not sometime heauenly consolations or that we so seldome feele them as we doe it is through our owne defaulte for we seeke not to haue the true compunction of harte nor we caste not fullie awaye from vs the false outwarde consolatiōs Holde thy selfe therfore vnworthy to haue any consolation and worthye to haue much tribulation VVhen a man soroweth perfectlye for his sinnes then all wordly cōfortes be painefull to him A good man findeth alway matter ynough why he ought iustlie so sorowe weepe for if he beholde him selfe or if he thinke on his neighbour he seeeth well that none liueth here without great miserie the more throughlie that he may consider him selfe the more sorow he hath And alwaye the matter of true sorowe and of true inwarde copunction is the remembraunce of our sinnes wherein we be so wrapped on euery side that seldome we may beholde any ghostly thinges But if we would more ofte thinke on our death then we doe on long lyfe no doubt but we should more feruentlie apply our selfe to amendment and I beeleue also that if we woulde hartily remember the paines of hell and of purgatorie that we shoulde more gladlye sustayne all labors and sorowes and that we shoulde not dreade anye paine in this world wherby we myght auoyde the paynes that are to come But forasmuch as these things goe not to the heart and we yet loue the flattering and false pleasures of this worlde therefore we remaine colde and voide of deuotiō and ofte it is through the weakenes of the spirite that the wretched bodie so lightlie complaineth Pray therfore meekelie to our Lorde that he of his great goodnes geue thee the spirite of compunction and saye with the prophete thus Feede me Lord with the breade of compunction and geue me to drinke water of teares in great abundance Of the consideringe of the miserie of mankinde and vvherein the felicitie of man standeth The .22 Chapter AVVretch thou act whosoeuer thou be withersoeuer thou turne thee but if thou turne thee to God VVhy arte thou so lightlie troubled for that it falleth not to thee as thou wouldest and desirest VVhat is he that hath all thinge after his wil neither thou nor I nor any man liuinge for none liue here without some trouble or anguishe be he kyng Or who thinkest thou is in moste fauour with God truelie he that suffreth gladlie moste for God But many persons weake and feeble in spirite saye thus in their heartes Lo howe good a life that man leadeth howe riche he is howe mightie he is how high in authoritie how great in sight of the people and how faire and beautifull in his bodily kinde but if thou take heede to the goodnes euerlastinge thou shalt well see that these worldlye goodes and worldly likinges are but litle worth and that they be more rather greuous then pleasaunt for they may not be had ne kept but by great labour and busines of minde The felicitie of man standeth not in abundance of worldlie goodes for the meane is best And verilie to liue in this world is but miserie and the more ghostlie that a man would be the more painfull it is to him for to liue for he feeleth more plainely the defaultes of mans corruption For why to eate to drinke to sleepe to wake to rest to labour and to serue all other necessities of the bodie is great miserie and great affliction to a deuout soule which woulde gladly be free from the bondage of sinne that it might without let serue our Lord in puritie of conscience and in cleannes of heart The inwarde man is greatlie greeued through the bodilie necessities in this world VVherefore the prophete Dauid desired that he might be deliuered from such necessities But woe be to them that knowe not their owne misery woe be to them that loue this wretched and this corruptible life for some loue it so muche that yf they might euer lyue here though they myght poorelye get their liuinge with labour begginge yet they would neuer care for the kingdome of heauē O madde and vnfaithfull creatures are they that so deepelie set their loue in earthly things that they haue no feeling nor taste but in fleshlie pleasures Truelie in the hour of death they shall knowe howe vile and howe naughtie it was that they so much loued But holle Saintes and deuout folowers of Christ they did not what pleased the fleshe ne what was pleasaunt in the sight of the world but all their whole intent and desire they helde to thinges inuisible and feared least by sight of thinges visible they might be drawen downe to the loue of them My welbeloued brother lose not the desire to profite in spirituall thinges for thou hast yet good time and space VVhy wilt thou any longer deferre the time Arise and now this same instant beginne and saye thus Nowe is time to laboure in good workes nowe is time to fight in ghostlie battaile and nowe is time to make amēdes for trespasse passed VVhen thou art troubled then is best time to merite and get rewardes of God It behoueth thee to go through fire and water before thou come to the place of recreation and but if thou can fullie haue the mastry ouer thy selfe thou shalt neuer ouercome sinne nor liue without great tediousnes and sorow VVe would gladlie be deliuered frō all miserie and sinne but because we haue through sinne lost our innocencie we haue lost also the verie ioye and felicitie VVherefore we must holde vs in patience and with good hope abide the mercie of God till wretchednes and miserie be ouerpassed and that this bodilie lyfe be chaunged into the life euerlastinge O how great is the frailtie of man that he is euer readie and prone to sinne This daye thou art confessed and to morow thou fallest againe Now thou purposest to beware and intendest to go forth stronglie in good workes and shortlie after thou doest as thou neuer haddest taken such purpose Rightfullie theréfore we ought to meeke our selfe and neuer to thinke in vs any vertue or goodnes for that we be so fraile vnstable
Soone may it be lost through negligence that with much labour and speciall grace was hardlie gotten But what shall become of vs in the ende whē we so soone waxe dull and slow Sothlie sorowe and woe shall be to vs if we fail to bodilie rest nowe as though we were in ghostly sikernes whē there appeareth not as yet neither signe nor token of vertue nor of good liuing in our conuersation VVherefore it were expedient to vs that we were yet againe instructed as Nouices to learne good maners it happly there might by that meanes be founde hereafter any trust of amendment and spirituall profite in our conuersation Of the remembraunce of death The .23 Chapter THe hour of death wil shortly come therefore take heede how thou orderest thy selfe for the common prouerbe is true To daye a man to morowe none And when thou arte out of sight thou arte anone out of minde and soone shalt thou be forgottē O the great dulnes and hardnes of mans heart that only thinketh on thinges present litle prouideth for the life to come If thou diddest well thou shouldest so behaue thy selfe in euery deede and in euery thought as thou shouldest in this instant dye If thou haddest a good conscience thou shouldest not muche feare death It were better for thee to leaue sinne then feare death O my deere brother if thou be not readie this daye how shalt thou be readie to morow To morow is a daye vncertaine and thou canste not tel whether thou shalt liue so longe VVhat profite is it to vs to liue longe when we therby so litle amende our life Longe life doth not alwaye bringe vs to amendment but ofte times increaseth more sinne VVoulde to God that we might be one daye well cōuersant in this world Manie recken their yeares of conuersion and yet there is but litle fruite of amendment nor of any good example seene in their conuersation If it be fearefull to die peraduenture it is more perillous to liue long Blessed be those persons that euer haue the houre of death before their eyes and that euerie daye dispose themselues to die If thou euer sawest anye man die remember that thou must needelie goe the same waye In the morninge doubt whether thou shalt liue to night at night thinke not thy selfe sure to liue till to morowe Be alwaye readie and liue in such maner that death finde thee not vnprouided Remember howe many haue died sodenlie and vnprouided for our Lorde hath called them in such an houre as they leaste thought And when that last hour shall come thou shalt begin to feele all otherwise of thy life passed then thou haste done before and thou shalt then sorowe greatlie that thou hast beene so slowe and negligent in the seruice of God as thou haste beene O how happie and wise is he therfore that laboreth nowe to stand in such state in this lyfe as he would be founde in at his death Truely a perfect despising of the worlde and a feruent desire to profite in vertue a loue to be taught a fruitfull labour in workes of penaunce a readie will to obey a forsaking of our selfe and a willing suffering of all aduersities for the loue of God shall geue vs a great truste that we shall die wel Now whilest thou art in health thou mayest doo many good deedes but if thou be sicke I can not tell what thou mayest doe For why fewe be amended through sicknes And likewise they that go muche on pilgrimage be seldome thereby made perfect holye Put not thy trust in thy frendes and thy neighbours neither deferre thy good deedes till after thy death for thou shalt soonet be forgotten then thou weenest Better it is to prouide for thy selfe betime and to send some good deedes before thee then to trust to other who peraduēture will lightly forget thee if thou be not nowe busie for thy selfe for thine owne soule health who shall be busie for thee after thy death Nowe is the time very precious but alas for sorowe that thou spēdest the time so vnprofitablie in the which thou shouldest winne the life euerlasting The time shal come whē thou shalt desire one daye or one houre to amende thee but I wot not whether it shalbe graunted vnto thee O my deere brother from how great perill dreade mightest thou now deliuer thy selfe yf thou wouldest alwaye in this lyfe dreade to offend God and alwaye haue the comminge of death suspect Therefore studye nowe to liue so that at the houre of death thou mayest rather ioye then dreade Learue nowe to dye to the worlde that thou mayest then liue with Christ Learnt also to despise all worldlie thinges that thou mayest then freelye go to Christe Chastise nowe thy bodye with penance that thou mayest then haue a sure and a stedfast hope of saluatiō Thou art a fosle if thou thinke to liue longe sith thou art not sure to lyue one daye to the ende Now many haue beene deceaued through trust of longe life sodenlie haue beene taken out of this worlde or they had thought Nowe ofte hast thou heard say that suche a man was slayne and suche a man was drowned and suche a man fell and brake his necke This man as he eate his meat was strangled and this man as he played tooke his death one with fyre another with yron another with sicknes and some by theft haue sodenly perished And so the ende of all men is death for the life of man as a shadowe sodenly slideth and passeth away Thinke ofte who shall remember thee after thy death and who shall praye for thee Doe nowe forthy selfe all that thou canst for thou wottest not when thou shalt dye nor what shall folowe after thy death VVhilest thou hast time gather thee riches immortall thinke nothing abidingly but on thy ghostly health Set thy study onely on thinges that be of God and that belonge to his honor Make thee frendes against that time worship his Saintes and folowe their steppes that when thou shalt go out of this worlde they may receaue thee into the euerlasting tabernacles Keepe thee as a pilgrime as a strāger here in this world to whom nothing belongeth of worldlye busines Keepe thy hearte alwaye free and lifted vp to God for thou hast no cittie here long abiding Sende thy desires and thy daylie prayers alwaye vpwarde to God and praye perseuerantly that thy soule at the houre of death may blessedly depart out of this world and goe to Christe Of the last iudgement and of the payne that is ordeyned for sinne The 24. Chapter IN all thinges beholde the ende and ofte remember howe thou shalt stande before the high Iudge to whom nothing is hidde who will not be pleased with rew ardes nor receaue any maner excuses but in all thinges wil iudge that is righteous and true O moste vnwise moste wretched sinner what shalt thou then answere to God who knoweth all thy
it is often times muche profitable to vs for the more surer keeping of meekenes that other men knowe our defaultes and reproue vs of them VVhen a man meeketh him selfe for his offences he lightly pleaseth other and reconcileth himselfe to them whom he hath offended The meeke man almightie God defendeth and comforteth to him he inclineth him selfe and sendeth him great plentye of his grace To him also he sheweth his secrettes and louingly draweth him to him and after his oppressions he lifteth him vp to glorie The meeke man when he hath suffred confusion and reproufe is in good peace for he trusteth in God and not in the worlde Moreouer if thou wilt come to the highnes of perfection thinke not thy selfe to haue profited any thinge in vertue til thou canst feele meekely in thine heart that thou haste lesse meekenes and lesse vertue then any other hath Hovve good it is for a man to be peacefull The 3. Chapter FIrste put thy selfe in peace and then mayest thou the better pacifie other A peacefull man and a patient profiteth more to him selfe and other also then a man learned who is vnpeacefull A man that is passionate turneth often times good into euill lightlie beleeueth the worse part but a good peacefull man turneth all thinge to the best and hath suspition to no man But he that is not content is ofte troubled with manye suspitions and neither is he quiet him selfe nor yet suffreth he other to be quiet He speketh oftē times that he shoulde not speake and he omitteth to speake that were more expedient to be spoken He considereth greatlye what other be bounde to doe but to that where vnto he him selfe is bounden he is full negligent Haue therefore firste a zeale and a respect to thy selfe and to thine owne soule and then mayest thou the more righteously and with the more due order of charitie haue zeale vpon thy neighboures Thou arte anone ready to excuse thine owne defaultes but thou wilt not heare the excuses of thy brethrē Truely it were more charitable and more profitable to thee that thou shouldest accuse thy selfe and excuse thy brother for if thou wilt be borne beare other Behold how farre thou art yet from perfect meekenes and charitie which can not be angry with none but with them selues It is no great thinge to be well conuersant with good and tractable men for that naturallie pleaseth all people and euery man gladlie hath peace with them and moste loueth them that folowe their appetite but to liue peaceablie with euill men and with frowarde men that lacke good maners and be vntaught and that be also contrarious vnto vs is a great grace and a manlie deede and muche to be praysed for it can not be done but through great ghostlie strength Some persons can be quiet them selues and can also liue quietlie with other and some can neither be quiet them selues nor yet suffer other to be quiet They be greeuous to other but they be more greeuous to them selues Some can keepe them selues in good peace and can also bringe other to liue in peace and neuerthelesse all our peace while we be in this mortall lyfe standeth more in meeke sufferinge of troubles and of thinges that be contrarious vnto vs then in the not feelinge of them for no man may liue here without some trouble And therefore he that can best suffer shall haue moste peace and is verie true ouercome of him selfe is a Lord of the world a frende to Christe and the true inheritour of the kingdome of heauen Of a pure mind and a simple intent The .4 Chapter MAn is borne vp from earthlye thinges with two winges that is to saye with plainnes and cleannes plainnes is in the intent cleannes is in the loue The good true and playne intēt looketh toward God but the cleane loue taketh a saye and tasteth his sweetnes If thou be free from all inordinate loue there shall no good deede hinder thee but that thou shalt therewith increase in the way of perfection If thou intende well and seeke nothinge but God and the profite of thine owne soule of thy neighbours thou shalt haue great inward libertie of minde And if thy heart be strayte with God then euery creature shall be to thee a mirrour of life a booke of holie doctrine for there is no creature so litle nor so vile but that it sheweth and representeth the goodnes of God And if thou were inwardlie in thy soule pure and cleaue thou shouldest then without lettinge take all thinges to the best A cleane heart pearceth both heauē and hell Such as a man in his conscience inwardlye suche he sheweth to be by his outward conuersation If there be any true ioye in this worlde that hath a man of a cleane cōscience And if there be anye where tribulation or anguishe an euill conscience knoweth it best Also as yron put into the fire is clensed fro ruste and is made all cleane and pure right so a man turninge him selfe whollie to God is purged from all slouthfulnes sodenlie is chaunged into a new man VVhen a man beginneth to waxe dull slowe to ghostlie busines then a litle labour feareth him greatlie and then taketh he gladly outward comfortes of the worlde and of the fleshe but when he beginneth perfectlye to ouercome him selfe and to walke strōglye in the way of God then he regardeth the laboures but litle that he thought before to be right greeuous and as importable to hym Of the knovvinge of our selfe The .5 Chapter VVe may not trust muche in our selues nor in our owne wit for ofte times through our presumption we lacke grace and right litle light of true vnderstanding is in vs and that we haue many times we lose through our owne negligēce and yet doe we not see neither will we see howe blinde we are Ofte times we doe euill and in defence thereof we doe muche worse and sometime we be moued with passion and we weene it to be of a zeale to god VVe can anone reproue small defaults in our neighbours but our owne defaults that be muche greater we will not see VVe feele anone and ponder greatly what we suffer of other out what other suffer of vs we will not consider But he that woulde well and righteously iudge his owne defaults shuld not so rigorously iudge the defaults of his neighbours A man that is inwardlye turned to God taketh heede of him selfe before all other and he that can well take heede of him selfe can lightly be still of other mens deedes Thou shalt neuer be an inward man and a deuout folower of Christe onlesse thou canste keepe thy selfe from medling on other mens deedes canste specially take heede of thine owne If thou take heede wholy to God and to thy selfe the defaultes which thou seest in other shall litle moue thee VVhere art thou when thou art not present to thy selfe And when thou haste all runne about and much
swinke and sweate both day and night But alas for sorowe for the goods euerlasting and for the rewarde that may not be esteemed by mans haâ—â—e and for the high honour glory that neuer shall haue ende men be slowe to take any maner of payne and labour Be thou therefore ashamed thou slowe seruaunt of God that they be founde more ready to workes of death then thou art to works of life and that they ioy more in vanitie then thou in truth and yet they be ofte deceyued of that that they haue most trust in but my promise deceueth no man nor leaueth no man that trusteth in me without some comfort That I haue promised I will performe that I haue sayd I will fulfill to euery person so that they abide faythfully in my loue dread vnto the ende for I am the rewarder of all good men and a strong prouer of all deuout soules VVrite my wordes therefore in thy hart diligeÌ„tly and ofte thinke thou vpoÌ„ them and they shall be in time of temptatioÌ„ much necessarie vnto thee That thou vnderstandest not when thou readest it thou shalt vnderstande in the time of my visitation I am wont to visite my seruauntes two maner of wayes that is to say with temptation and with consolation and two lessons dayly I reade vnto them one wherby I rebuke their vices another whereby I stirre theÌ„ to encrease in vertues and he that knoweth my wordes and despiseth theÌ„ hath that that shall iudge him in the last day A prayer to obteyne the grace of deuotion The .4 Chapter Lord Iesu thou art all my riches and all that I haue I haue it of thee But what am I Lorde that I dare thus speake to thee I am thy poorest seruaunt a worme most abiect more poore and more dispisable than I can or bare say Beholde Lorde that I am nought that I haue nought and of my selfe I am nought worth thou art only good righteous and holy thou orderest all things thou giuest all things thou fulfillest all things with thy goodnes leauing only the wretched sinner barrain and voyde of heaueÌ„ly comfort Remember thy mercies and fill my harte with thy manifolde graces for thou wilte not that thy works in me be made in vaine How may I beare the miseries of this lyfe vnlesse thy grace and mercy doe coÌ„fort me therin Turne not thy face from me defer not thy visiting of me ne with drawe not thy comforts from me lest happily my soule be made as dry earth without the water of grace and as it were a thing vnprofitable to thee Teache me Lorde to fulfill thy will and to liue meekly and worthily before thee for thou art all my wisedome and running and thou art he that knowest me as I am and that knewest me before the world was made and before that I was borne or brought into this lyfe Hovve vve ought to be conuersant before God in truth and meekenes The 5. Chapter MY sonne sayth our lord Iesu walke before me in truth and meekenes and seeke me alwayes in simplenes and playnnes of hart He that walketh in truth shall be defended from all perils and daungers and truth shall deliuer him froÌ„ all deceyuers and from all euil sayings of wicked people If truth deliuer thee thou art very free and thou shalt litle care for the vayne sayinges of the people Lord it is true all that thou sayest be it done to me after thy saying I beseeche thee that thy truth may teache me and kepe me and finally leade me to a blessed ending and that it may deliuer me from all euil affections and from all inordinate loue that I may walke with thee in freedome of spirite and libertie of harte Then truth sayth agayne I shall teache thee what is acceptable and liking to me Thinke on thy sinnes paste with great displeasure and sorowe of harte neuer thinke thy selfe worthy to be called holy or vertuous for any good deedes that thou hast done but thinke howe great a sinner thou art beâ—apped and bounde with great and manifolde sinnes and passions and that of thy selfe thou drawest to nought soone fallest soone art ouercome soone troubled and soone art thou broken with labour and payne and thou hast nothing whereof thou mayst righteously glorifie thy selfe but many things thou hast wherfore thou oughtest to despise thy selfe for thou art more vnstable and more weake to ghostly works then thou knowest or mayst thinke Let nothing therfore seeme great to thee nothing precious nothing worthy any reputation nor woorthy to be praysed in thy sight but that is euerlasting Let the euerlastinge truth be most liking moste pleasaunt to thee aboue all other thinges and that thine owne sinne and vilenes be moste misliking and moste displeasaunt to thee Dreade nothing so much nor reproue nothing so much neyther let any thing be to thee so much hated nor flee nothing so muche as thy sinnes and wickednes for they should more displease thee then should the losse of all worldly thinges Some there be that walke not purelye before me for they through pride and curiositie of theÌ„ selues desire to searche and know high thinges of my godhead forgetting them selues the health of their owne soules such persons fall oft times into great leÌ„ptations and greeuous sinnes by their pride and curiositie for the which I am turned against them leaue them to theÌ„ selues without helpe or counsaile of me Dreade therfore the iudgemetes of God the wrath of him that is almightie and discusse not nor searche his secretes but searche well thine owne iniquities How ofte how greeuouslie thou haste offended him howe many good deedes thou haste negligeÌ„tlie omitted lefte vndone whiche thou mightest well haue doone Some persons beare their deuotion in bookes some in images some in outward tokens and figures some haue me in their mouth but litle in their heart but some there be that haue their reason cleerely illumined with the light of true vnderstandinge whereby their affectioÌ„ is so purged and purified from loue of earthly thinges that they maye alwaye couete desire heauenlie thinges in so much as it is greeuous to theÌ„ for to heare of earthly likinges and it is to them also a right great payne to serue the necessities of the body and they thinke all the time as lost wherein they go about it Suche persons feele and knowe well what the spirite of truth speaketh in their soules for it teacheth them to despise earthlie thinges and to loue heauenlie thinges to forsake the worlde that is transitorie and to desire both daye and night to come thither where is ioy euerlastinge to the which bringe vs our Lorde Iesus Amen Of the meruaillous effect of the loue of God The .6 Chapter BLessed be thou heauenlie father the father of my Lorde Iesus Christe for thou haste vouchesafed to remember me thy poorest seruant and somtime doest comfort me with thy gracious presence that am
God in nothing regardeth him selfe but fullie in his heart can despise him selfe also coueteth to be despised of other then maye he haue good trust that he hath somewhat profited in grace and that he shall in the ende haue great rewarde of God for his good trauaile Amen Hovv vve shall thinke through meekenes our selfe to be vile and abiect in the sight of God The 9. Chapter SHall I Lorde Iesu dare speake to thee that am but duste and ashes verilie yf I thinke my selfe any better then ashes duste thou standest against me also myne owne sinnes beare witnes against me that I may not withsaye it but if I despise my selfe and set my selfe at naught and thinke my selfe but ashes and dust as I am then thy geace shall be nigh vnto me and the light of true vnderstandinge shall enter into my heart so that all presumption pride in me shall be drowned in the vale of meekenes through perfect knowinge of my wretchednes Thorough meekenes thou shalt shewe vnto me what I am what I haue bene and from whence I came for I am nought and knewe it not If I be left to my selfe theÌ„ am I nought and all is feeblenes and imperfection But if thou vouchesafe a litle to beholde me anone I am made stronge and am â—illed with a newe ioye and meruaile it is that I wretch am so soone lift vp from my vnstablenes into the beholdinge of heauenlie thinges and that I am so louinglie lifted vp of thee that of my selfe fall downe alwaye to earthlie likinges But thy loue Lorde causeth all this which preuenteth me and helpeth me in all my necessities and keepeth me warily from all perils daungers that I daylye am like to fall into I haue lost thee and also my selfe by inordinate loue that I haue had to my selfe and in seekinge of thee againe I haue founde both thee and me and therefore I will more deeply from henceforth set my selfe at naught and more diligentlye seeke thee then in time paste I haue done for thou Lorde Iesu thou doest to me aboue all my merites aboue all that I can aske or desire But blessed be thou in all thy workes for though I be vnworthy any good things yet thy goodnes neuer ceasseth to doe well to me also to manye other which be vnkind to thee and that are turned right farre from thee Turne vs Lorde therefore to thee agayne that we maye heÌ„ceforward be louing thankfull meeke deuout to thee for thou act our health thou art our vertue and all our strength in body and soule and none but thou to thee therfore be ioy and glory euerlastingly in the blisse of heauen Amen Hovve all thinges are to be referred to God as ende of euery vvorke The .10 Chapter My sonne sayth our Sauiour Christ I must be the ende of all thy workes if thou desire to be happy and blessed And if thou referre all goodnes to me from whom all goodnes commeth then shall be purged and made cleane in thee thine inwarde affections which els would be euill inclined to thy selfe and to other creatures If thou seeke thy selfe in any thing as ende of thy worke anone thou faylest in thy doinge and waxest drie and barrein froÌ„ all moysture of grace VVherfore thou must referre all thinges to me for I geue all Behold therfore all things as they be flowinge and springinge out of my soueraine goodnes and reduce all thinges to me as to their originall beginninge for of me both small and great poore and riche as of a quicke springinge wall drawe water of life He that serueth me freelie and with good will shall receaue grace for grace But he that will glorifie him selfe in him selfe or willfully ioye in any thinge beside me shall not be stablished in perfect ioye nor be delated in soule but he shalbe letted anguished many wayes from the true freedome of spirite Thou shalt therefore ascribe no goodnes to thy selfe nor thou shalt not thinke that any person hath anye goodnes of him selfe but that thou yeelde alwaye the goodnes to me without whom man hath nothing I haue geuen all and all will I haue againe and with great straitnes will I looke to haue thankings therefore This is the truth whereby is driuen awaye all maner of vaine glorye and pride of heart If heauenly grace and perfect charitie enter into thy hart then shall there no enuie nor vnquietnes of mind neither any priuate loue haue rule in thee For the charity of God shal ouercome all thinges and shall dilate and inflame all the powers of thy soule VVherfore if thou vnderstandest a right thou shalt neuer ioye but in me and in me onelie thou shalt haue trust for no man is good but God alone who is aboue all thinges to be honoured and in all thinges to be blessed That it is svveete and delectable to serue God and to forsake the vvorlde The 11. Chapter NOw shall I speake againe to thee my Lorde Iesu and not ceasse And I shall say in the eares of my Lord my God and king that is in heauen O howe great is the aboundance of thy sweetenes which thou haste hidde and kept for theÌ„ that dreade thee But what is it then to them that loue thee that with all their hart do serue thee verily it is the vnspeakeable swetenes of contemplation that thou geuest to them that loue thee In this Lord thou hast moste shewed the swetenes of thy charitie to me that wheÌ„ I was not thou madest me and when I erred farre from thee thou broughtest me againe to serue thee and thou coÌ„maundest me also that I shall loue thee O fountaine of loue euerlasting what shal I say of thee howe maye I forget thee that hast vouchedsafe to louinglye to remember me VVheÌ„ I was like to haue perished thou shewedst thy mercy to me aboue all that I coulde thinke and desyre and hast sent me of thy grace and loue aboue my merites But what shall I geue thee againe for all this goodnes It is not geuen to all men to forsake the worlde to take a solitarye life and only to serue thee yet it is no great thing to serue thee whom euery creature is bounde to serue It ought not therefore to seeme any great thing to me to serue thee but rather it should seeme maruel and wonder to me that thou wilt vouchsafe to receaue so poore and so vnworthy a creature as I am into thy seruice and that thou wilt ioyne me to thy welbeloued seruantes Lo Lorde all thinges that I haue all that I doe thee seruice with is thine and yet thy goodnes is suche that thou rather seruest me then I thee for lo heauen earth planets and starres with their contents which thou hast created to serue man be readye at thy biddinge and doe daylye that thou haste commaunded And thou haste also ordeyned aungels to the minysterie of man But aboue all this thou
Chapter My sonne saith our Sauiour Christe he that laboureth to withdrawe him from obedience withdraweth hym from grace And he that seeketh to haue priuate thinges loseth the thinges that be in common If a man can not gladlie submit him selfe to his superiour it is a token that his fleshe is not yet fullie obedient to the spirite but that it ofte rebelleth and murmureth Therefore yf thou desire to ouercome thy selfe and to make thy fleshe obeye meekelye to the will of the spirit learne first to obeye gladlye to thy superiour The outward enemye is the sooner ouercome yf the inner man that is the soule be not feebled nor wasted There is none worse nor any more greeuous enemye to the soule then thy selfe if thy fleshe be not well agreeinge to the will of the spirite It behoueth the therfore that thou haue a true despisinge and contempt of thy selfe yf thou wilt preuayle against thy fleshe and bloud But forasmuch as thou yet louest thy selfe inordinatlie therefore thou fearest to resigne thy will whollie to another mans will But what greate thinge is it to thee that art but doste and nought if thou subdue thy selfe to man for my sake when I that am almightie moste highe God maker of all thinges subdued my selfe mekelye to man for thy sake I made my selfe moste meeke and most lowe of all men that thou shoudest learne to ouercome thy pride through my meekenes Learne therefore thou ashes to be tractable learne thou earth and dust to be meeke and to bowe thy selfe vnder euerye mans foote for my sake learne to breake thine owne will to be subiect to all men in thine heart Rise in great wrath against thy selfe and suffer not pryde to reygne in thee but shewe thy selfe so litle and obedient and so noughtie in thine owne sight that as thee thinkes all men maye righteouslye go ouer thee and tread vpō the as vpon earth or claye O vaine man what haste thou to complaine O thou fowle sinner what mayest thou righteously say against them that reproue thee sith thou haste so ofte offended God and haste also so ofte deserued the paynes of hell But neuerthelesse my eye of mercie hath spared thee for thy soule is precious in my sight that thou shouldest thereby knowe the greate loue that I haue to thee and be therfore the more thankful to me againe and geue thy selfe to perfect true subiection and meekenes and to be ready in hart patiently to suffer for my sake thine owne contemptes and despisings whensoeuer they shal happen to fal vnto thee Amen Of the secrete and hid iudgementes of God to be considered that vve be not proude of our good deedes The .15 Chapter LOrd thou soundest thy iudgementes terribly vpon me and fillest my body bones with great feare and dreade my soule also trembleth very sore for I am greatly astonied for that I see that heauens be not clene in thy sight for sith thou foundest default in angels and sparedst thē not what shall become of me that am but vile and stinking carreyne Stars fel from heauen and I dust and ashes what should I presume Also some people that seemed to haue great workes of vertue haue fallen full lowe And suche as were fed with meate of aungels I haue seene after delyte in swynes meate that is to saye in fleshlye pleasures VVherefore it may be well sayde and verifyed that there is no holynes nor goodnes in vs if thou with drawe thy hand of mercy from vs nor that no wisedome maye auayle vs if thou Lorde gouerne it not nor any strength helpe if thou ceasse to preserue vs no sure chastitie can be if thou Lorde defende it not nor any sure keeping may profite vs if thy holy watchfulnes be not present for if we be forsaken of thee anone we be drowned and perishe but if thou a litle visite vs with thy grace we anone liue and be lifte vp agayne VVe be vnstable vnlesse thou confirme vs we be colde and dul but if by thee we be stirred to feruoure of spirite O howe meekely and abiectly ought I therfore to iudge of my selfe how much ought I in my heart to despise my selfe though I be holden neuer so good and holy in sight of the world and howe profoundly ought I to submit me to thy deepe and profound iudgementes sith I finde in my selfe nothinge els but naught and naught O substaunce that may not be pondered O Sea that may not be sailed in thee and by thee I finde that my substaunce is nothing and ouer all naught where is nowe the shadowe of this worldlye glorie and where is the trust that I had in it Truelie it is vanished awaye through the deepenes of thy secrete and hidde Iudgementes vpon me VVhat is fleshe in thy sight how may clay glorifye him selfe against his maker how may he be deceaued with vain prayses whose heart in truth is subiect to god All the worlde may not lift him vp into pride whō truth that God is hath perfectly made subiect vnto him nor he may not be deceaued with any flattering that putteth his whole trust in God For he seeth well that they that speake be vaine and nought and that they shall shortly faile with the sounde of wordes but the truth of God alway abideth Hovv a man shall order him selfe in his desires The .16 Chapter My sonne sayth our Sauiour Christ thus shalt thou say in euerye thing that thou desirest Lorde if it be thy will be it done as I aske and if it be to thy praysing be it fulfilled in thy name And if thou see it good and profitable to me geue me grace to vse it to thy honoure But if thou knowe it hurtfull to me and not profitable to the health of my soule then take from me suche desire Euery desire cōmeth not of the holy ghoste though it seeme rigteous good for it is sometime full harde to iudge whether a good spirit or an euil moueth thee to this thing or to that or whether thou be moued of thyne owne spirite Many be deceued in the ende which first seemed to haue beene moued of the holy ghoste Therfore with dreade of God and with meekenes of heart it is to desire and aske whatsoeuer commeth to our minde to be desired and asked and with a whole forsakinge of our selfe to committe all thinges to God and to saye thus Lorde thou knowest what thing is to me moste profitable doe this or that after thy will geue me what thou wilt asmuch as thou wilt and when thou wilt Doe with me as thou knowest best to be done and as it shall please thee and as shall be moste to thy honoure Put me where thou wilt and freelye doe with me in all thinges after thy will Thy creature I am and in thine handes leade me and turne me where thou wilte loe I am thy seruaunt ready to all thinges that thou commaundest for I desire not to lyue to
my selfe but to thee VVoulde to God it might be worthilye and profitablye and to thy honoure Amen A prayer that the vvill of God be alvvaye fulfilled The 17. Chapter MOst benigne Lorde Iesu graunt me thy grace that it maye be alway with me and worke with me and perseuer with me vnto the end And that I may euer desire and wil that is most pleasaunt and acceptable to thee Thy will be my will and my will alwaye to folowe thy will best accord therewith Be there alwaye in me one will and one desire with thee and that I may haue no power to will or to not will but as thou wilt or wilt not And graunt me that I maye dye to all thinges that be in the world and for thee to loue to be despised and to be as a man vnknowen in this world Graunt me also aboue all thinges that can be desired that I may rest me in thee and fullye in thee pacifye my heart for thou Lord art the very true peace of heart and the perfect rest of bodye and soule and without thee all thinges be greeuous and vnquiet VVherefore in that peace that is in thee one high one blessed and one endlesse goodnes shall I alwaye rest me so may it be Amen That the verye true solace comfort is in god The .18 Chapter VVhat at soeuer I may desire or thinke to my cōfort I abide it not here but I trust to haue it hereafter for if I alone might haue all the solace and comfort of this worlde might vse the delites thereof after mine owne desire without sinne it is certaine that they might not long endure wherefore my soule may not fully be comforted nor perfectly refreshed but in God onely who is the comfort of the poore in spirite and the embracer of the meeke and lowly in heart Abide my soule abide the promise of god thou shalt haue aboundance of all goodnes in heauen If thou inordinatelye couete these goodnes present thou shalt lose the goodnes eternal Haue therfore goods present in vse and eternall in desire Thou mayest in no maner be satiate with temporal goodes for thou art not created so to vse thē as to rest thee in them for if thou alone haddest all the goodes that euer were created made thou mightest not theefore be happy and blessed but thy blessedfulnes and full felicitie standeth only in God that hath made all thinges of nought And that is not such felicitie as is commended of the foolishe louers of the worlde but such as good christen men women hope to haue in the blisse of heauen and as some ghostlye persons cleane and pure in heart sometime doe taste here in this present life whose conuersation is in heauen All worldly solace and all mans comfort is vaine and short but that comfort is blessed and soothfast that is perceaued by truth inwardly in the hart A deuout folower of God beareth alway about with him his comforter that is Iesu and sayeth thus vnto him My Lord Iesu I beseech thee that thou be with me in euery place and euerye time and that it be to me a special solace gladly for thy loue to want all mans solace And if thy solace want also that thy will and thy righteous prouing and assaying of me may be to me a singuler comfort and a high solace Thou shalt not alwaye be angrie with me neither shalt thou alwaye threate me So may it be Amen That all our study and busines of minde ought to be put in God The .19 Chapter My sonne saith our Lorde to his seruant suffer me to doe with thee what I will for I knowe what is best and most expedient for thee Thou workest in many thinges after thy kindlie reason and after as thy affection and thy worldlie pollicie stirreth thee and so thou mayest lightlie erre and be deceued O Lorde it is true all that thou sayest thy prouidēce is much more better for me then all that I can doe or say of my selfe VVherfore it may well be sayde and verified that he standeth very casuallye that setteth not his wholle trust in thee Therefore Lorde while my witte abideth stedfast stable doe with me in all thinges as it pleaseth thee for it may not be but well all that thou doest If thou wilt that I be in light be thou blessed and if thou wilt that I be in darkenes be thou also blessed If thou vouchsafe to comfort me be thou highly blessed And if thou wilt that I shall liue in trouble and without all cōfort be thou in likewise muche blessed My sonne so it behoueth to be with thee if thou wilt walke with me as readye must thou be to suffer as to ioye and as gladlie be needye and poore as wealthy and riche Lorde I will gladlie suffer for thee whatsoeuer thou wilt shall fal vpon me Indifferētly will I take of thy hande good and bad bitter and sweete gladnes and sorowe and for all thinges that shall befal vnto me hartily wil I thanke thee Keepe me Lorde from sinne and I shall neither dreade death nor hel Put not my name out of the booke of life and it shall not greeue me what trouble soeuer befal vpon me That all temporall miseries are gladly to be borne through the example of Christe The 20. Chapter My sonne sayth our Lorde I descended from heauen and for thy health haue I takē thy miseries not compelled therto of necessitie but of my charitie that thou shouldest learne to haue patiēce with me not to disdayne to beare the miseries wretchednes of this life as I haue done for thee for from the first houre of my birth vnto my death vpō the crosse I was neuer without some sorowe or paine I had great lacke of temporall thinges I heard great cōplaintes made on me I suffered beningely many shames rebukes for my benefites I receaued vnkindnes for my miracles blasphemies for my true doctrine many reproufes O Lorde forasmuche as thou wert founde patient in thy life fulfilling in that moste specially the will of thy father it is seeming that I moste wretched sinner beare me patiently after thy will in all thinges and as long as thou wilt that I for mine owne health beare the burden of this corruptible life for though this life be tedious and as an heauy burden to the soule yet neuerthelesse it is nowe through thy grace made very meritorious and by exāple of thee of thy holie saints it is now made to weak persons more sufferable cleere and also muche more comfortable then it was in the olde lawe when the gates of heauen were shet and the waye thitherwarde was darke and so fewe did couet to seeke it And yet they that were then righteous and were ordeined to be saued before thy blessed passion and death might neuer haue come thither O what thankes am I bounde therfore to yeelde to thee that so louingly haste vouchedsafe to
shew to me and to all faythful people that will folow thee the very true and straite way to thy kingdome Thy holy life is our way and by thy patiēce we walke to thee who art our head and gouernour And if thou Lorde haddest not gone before and shewed vs the way who woulde haue endeuoured him to haue folowed howe many shoulde haue taried behind if they had not seene thy blessed examples goinge before VVe be yet slowe dull nowe we haue seene and hearde thy signes and doctrines what shoulde we then haue beene if we had seene no such light goinge before vs Truelie we should haue fixed our minde and loue whollye in worldlye thinges from the which keepe vs Lorde of thy great goodnes Amen Of patient suffering of iniuries and vvronges and vvho is truely patient The .21 Chapter My sonne what is it that thou speakest why complainest thou thus ceasse ceasse cōplaine no more consider my passion and the passions of my saintes and thou shalt well see that it is right litle that thou suffrest for me Thou hast not yet suffred to the shedinge of thy bloud and truelie thou haste litle suffred in comparison of them that haue suffred so many thinges for me in time past and that haue bene so strongly tempted so greeuouslye troubled and so manye wayes proued It behoueth thee therefore to remember the great greeuous thinges that other haue suffred for me that thou mayest the more lightly beare thy litle griefes and if they seeme not litle to thee loke thy impatiēce cause not that but neuertheles whether they be litle or great studie alwaye to beare them patientlie without grudginge or complayninge if thou may and the better that thou canst dispose thee to suffer them the more wiselier thou doest and the more merit shalt thou haue and thy burdē by reason of thy good custome and of thy good will shall be the lighter Thou shalt neuer saye I can not suffer this thinge of such a person nor it is not for me to suffer it he hath done me great wronge and layeth vnto my charge that I neuer thought but of another man I will suffer as I shall thinke Suche maner sayinges be not good for they consider not the vertue of patience nor of whom it shalbe crowned but they rather consider the persons and the offences done vnto them Therefore he is not truelie pacient that will not suffer but as much as he will and of whom he will for a true pacient man forceth not of whom he suffereth whether of his Prelate or of his felowe that is egall vnto him or of any other that is vnder him nor whether he be a good man and a holye or an euill man and an vnworthy but whensoeuer any aduersitie or wronge falleth vnto him whatsoeuer it be and of whom soeuer if be and howe ofte soeuer he taketh all thankfullie as of the hande of God and accompteth it as a riche gifte and a great benefite O God for he knowweth well that there is nothinge that a man may suffer for God that may passe without great merite Be thou therefore readie to battall if thou wilt haue victorie without battaile thou mayest not come to the crowne of patience and yf thou wilt not suffer thou refusest to be crowned VVherefore if thou wilt needlie be crowned resist stronglie and suffer patientlie for without laboure no man may come to rest nor without battaile no man may come to victorie O Lorde Iesu make it possible to me by grace that is impossible to me by nature Thou knowest well that I may litle suffer and that I am cast downe anone with a litle aduersitie wherfore I beseeche thee that trouble and aduersitie may hereafter for thy name be beloued and desired of me for truelie to suffer and to be vexed for thee is verie good and profitable to the health of my soule Of the knovvinge of our ovvne infirmities and of the miseries of this life The .22 Chapter I Shall knowledge against me all my vnrighteousnes and I shall confesse to thee Lorde all the vnstablenes of my hearte Ofte times it is but a litle thinge that casteth me downe maketh me dull and slowe to all good workes and sometime I purpose to stande stronglie but when a litle temptation cōmeth it is to me greate anguishe griefe and somtime of a right litle thing a greeuous temptation riseth and when I thinke my selfe to be somewhat surer and that as it seemeth I haue the higher hande sodenly I feele my selfe nere hand ouercome by a light temptatiō Beholde therfore good Lord beholde my weaknes and my frailnes best knowen to thee before all other haue mercy on me O Lord and deliuer me from the filthy dregs of sinne that my feete be neuer fixed in them But this is it that ofte grudgeth me sore and in maner cōfoundeth me before thee that I am so vnstable and weake and so feayle to resist my passions And though they drawe me not alwaye to consent yet neuerthlesse their cruell assaultes be very greeuous vnto me so that it is in maner tedious to me to liue in such battaile but yet such battaile is not all vnprofitable to me for thereby I knowe the better myne owne infirmities for I see well that such wicked fantasies doe rise in me muche sonner then they go awaye But would to God that thou moste strongest God of Israell the louer of all faythfull soules wouldest vouchsafe to beholde the labour and sorowe of me thy poorest seruant and that thou wouldest assist me in all things that I haue to do Strength me Lord with heuenlye strength so that the olde enimie the fiende nor my wretched flesh which is not yet fullye subiect to the spirite haue not power nor lordship ouer me against whom I must fight continuallye while I shall lyue in this miserable life But alas what life is this where no trouble nor miserie wanteth where also euery place is full of snares of mortall enimies for one trouble or temptation goinge awaye another commeth and the first conflict yet duringe many other sodenlye ryse more then can be thought Howe may this life therefore be loued that hath suche bitternes and that is subiect to so many miseries And howe may it be called a life that bringeth forth so many deathes so many ghostly infections and yet it is beloued muche delighted of in many persons The world is ofte reproued that it is deceiptful and vaine and yet it is not lightly forsaken especiallye when the concupiscences of the fleshe be suffered to haue rule Some thinges stirre a man to loue the worlde and some thinges to despise it the concupiscence of the flesh the concupiscence of the eye and the pride of the hart stirre man to loue the worlde But the paines and miseries that folowe of it causeth hatred and tediousnes of it agayne But alas for sorowe a litle delectation ouercommeth the minde of thē that be much set
haue thou full trust for I am nere to thee to helpe thee and to restore thee againe not onelie to like grace as thou haddest first but also to muche more in great aboundance Is there anye thinge hard or impossible to me or am I like to him that sayeth a thinge and doeth it not where is thy fayth Stand stronglie and perseuerantlie in me be stedfast abiding my promise and thou shall haue comfort in such time as it shall be most expedient for thee abide abide and tary for me and I shall come soone and helpe thee It is temptation that vexeth thee and a vaine dread that feareth thee much But what auayleth such feare of dreade for thinges that perchaunce shall neuer come but that the ghostlye enemye woulde thou shouldest haue sorowe vpon sorow Beare therefore patienlye thy troubles that be present and drede not ouermuche those that be to come for it suffiseth to euery daye his owne malice It is a vaine thing and vnprofitable to be heauy or glad for thinges that perchaunce shal neuer happen nor come but it is the vnstablenes of man that he will be deceaued so lightly to folowe the suggestion of the enemie for he careth not whether he maye deceiue by true suggestion or by false nor whether it be by loue of thinges present or by dreade of thinges to come Therfore be thou not troubled neither drede but trust stronglie in me in my mercy haue perfect hope for when thou weenest that thou art right farre from me ofte times I am right neere vnto thee and when thou weenest that all is lost then ofte times foloweth the greater reward It is not therefore all lost though some thinge happen against thy will and thou shalt not iudge therein after thy outwarde feelinge neyther shalt thou take anye griefe so sore to hart but that thou shalt haue good trust to escape it nor thou shalt not thinke thy selfe all whollie forsaken of me though I sende thee for a time some heauines and trouble for that is the surer way to the kingdome of heauen and doubtles it is more expedient to thee and to other of my seruauntes that ye sometime be proued with aduersities then that ye haue alway all things after your wils I know the hid thought of man and that it is much expedient to the health of the soule that he be lefte sometime to him selfe without ghostlie sauour or cōfort least haply he be raysed vp into pride and thinke him selfe better then he is That I haue geuen I maye take awaye and maye restore it againe when me shall list VVhen I geue a thing to anye person it is mine owne that I haue geuen and when I take it awaye againe I take none of his for euerye good gifte and euery perfect rewarde commeth of me If I sende to thee trouble or heauines in what wise soeuer it be take it gladly disdain it not neither let thy heart fayle thee therin for I may anone lifte thee vp againe and turne thy heauines into great ioye and ghostlye gladnes And verilie I am righteous and much to be lauded and praysed whē I doe so with thee If thou vnderstande a right and beholde thy selfe truelie as thou art thou shalt neuer be so directlie heauie for anye aduersitie but rather thou shalt ioye therein and thinke it as the greatest gifte that I spare not to scourge thee with such trouble and aduersitie for I sayde to my disciples thus As my father loueth me I loue you and yet I sent them not forth into the world to haue temporall ioyes but to haue great battailes not to haue honours but despites not to be ydle but to labor not to rest but to bringe forth much good fruite in patience and good workes My sonne remember well these wordes that I haue spoken to thee for they be true and can not be denyed Hovv vve should forget all creatures that vve might finde our Creator The .36 Chapter LOrde I haue great neede of thy grace that of thy great singuler grace or that I may come thither where no creature shall let nor hinder me from perfect beholdinge of thee for as longe as anye transitorye thinge holdeth me or hath rule in me I maye not flye freelye to thee He coueted to flye without let that sayde thus VVho shall geue me winges like to a doue that I may flie into the bosome of my sauiour into the holes of his blessed woundes and rest me there I see well that no man is more restfull nor more likinge in this world then is that man who alway hath his minde and whole intent vpwarde to God and nothinge desireth of the world It behoueth him therfore that would perfectlie forsake him selfe beholde thee to surmount al creatures and him selfe also through excesse of minde to see and behold that thou maker of all things hast nothing amōge all creatures like vnto thee but a man be cleerely deliuered frō the loue of creatures he may not fullie tend to his Creator And this is the greatest cause why there be so fewe cōtēplatiues that is to say because there be so fewe that willinglye will sequester them selues from the loue of creatures To cōtemplation is great grace required for it lifteth vp the soule and rauisheth it vp in spirit aboue it selfe And except a man be lift vp in spirite aboue him selfe and be clearelie deliuered from all creatures as in his loue and be perfectly and fullie vnited to God whatsoeuer he can or whatsoeuer he hath either in vertue or cunning it is but litle worth afore God Therefore he shal haue but litle vertue long shall he lye still in earthlie likinges that accounteth any thing great or worthy to be praysed but onelie God for all other thinges besides God are nought for nought are to be accoūted It is great difference betwene the wisdome of a deuout man lightened by grace and the cunninge of a subtill and studious clerke and that learninge is muche more noble and muche more worthy that commeth by the influence and gracious gifte of God than that that is gotten by the labour study of man Many desire to haue the gifte of contemplation but they will not vse suche thinges as be required to contemplation And one great let of contemplation is that we stande so longe in outward signes and in sensible things take no heede of perfect mortifying our body to the spirit I wote not howe it is nor with what spirit we be led nor what we pretend we that be called spirituall persons that we take greater labour and study for transitory thinges than we doe to knowe the inwarde state of our owne soule But alas for sorowe anone as we haue made a litle recollection to God we ten forth to outwarde thinges and doe not search our owne conscience with due examination as we shoulde do nor we heede not where our affection resteth newe sorowe
and whatsoeuer they finde in creatures they referre it all to the laude and praysing of the Creatoure for they see well that there is great difference betwixt the Creator and creature eternitie and time and betwixte the light made the light vnmade O euerlastinge light farre passinge all thinges that are made sende downe the beames of thy lightninges from aboue and purifye glad and clarifie in me al the inward parties of my heart Quicken my spirite with all the powers thereof that it may cleaue fast and be ioyned to thee in ioyfull gladnes of ghostlye rauishinges O when shall that blessed hour come that thou shalt visite me glad me with thy blessed presence so that thou be to me all in all As longe as that gifte is not geuen to me that thou be to me all in all there shall be no full ioye in me But alas for sorowe mine olde man that is my fleshly liking yet liueth in me and is not yet fully crucified nor perfectly deade in me for yet striueth the fleshe strongly against the spirit aud moueth great inward battayle against me and suffereth not the kyngdome of my soule to lyue in peace But thou good Lorde that hast the lordship ouer al the power of the Sea doest aswage the streames of his flowinges Aryse and helpe me breake downe the power of myne enemies which alwaye moue this battayle in me Shewe the greatnes of thy goodnes let the power of thy right hande be glorified in me for there is to me none other hope nor refuge but in thee onely my Lorde my God to whom be ioy honour and glorye euerlastingly Amen That there is no full suretie from temptation in this lyfe The 40. Chapter OVr Lorde sayeth to his seruaunt thus Thou shalte neuer be sure from temptation and tribulation in this lyfe And therefore armoure spiritual shal alway as long as thou liuest be necessarie for thee Thou art amoÌ„g thine enemies and shalt be troubled and vexed with them on euery side and but if thou vse in euery place the shielde of patience thou shalt not long keepe thee vnwounded And ouer that if thou set not thy hart stronglie in me with a readie will to suffer all thinges patientlie for me thou mayest not longe bear this ardoure nor come to the reward of blessed saints It behoueth thee therfore manly to passe ouer many thinges and to vse a stronge hande against all the obiections of the enemie To the ouercommer it promiseth Angels foode and to him that is ouercome is left much miserie If thou seeke rest in this lyfe howe then shalt thou come to the rest euerlastinge Set not thy selfe to haue rest here but to haue patience and seeke the true soothfast rest not in earth but in heauen not in man or anye creature but in God onelie where it is For the loue of God thou oughtest to suffer gladlie all thinges that is to saye all laboures sorowes temptations vexations anguishes needines sickenesse iniuries euill sayinges reprouinges oppressions confusions corrections and despisinges These helpe a man greatlie to vertues these proue the true knight of Christe and make redye for hym the heauenlie crowne and our Lorde shall yeelde him againe euerlastinge rewarde for this short laboure and infinite glorie for this transitorie confusion I â—owest thou that thou shalt haue alwaye spirituall coÌ„fortes after thy will Naye naye my Saintes had them not out manye great griefes and diuers temptations and great desolations but they bare all with great patience and more trusted in me then in them selues for they knewe well that the passions of this worlde be not able of them selues to get the glorye that is ordeined for theÌ„ in the kingdome of heaueÌ„ VVilt thou looke to haue anone that whiche others coulde not get but with great weepinges labours Abide paciently the comming of our Lorde doe manfully his bidding be coÌ„forted in him mistrust him not nor go not backe from his seruice for paine nor for dread but lay forth thy body and soule constantlye to his honour in all good bodylye and ghostly laboures And he shal reward thee againe moste plenteouslye for thy good trauayle and shal be with thee and helpe thee in euery trouble that shal befall vnto thee So may it be Amen Against the vaine iudgementes of men The 41. Châ—pter My sonne fixe thy hart stedfastly in God and dreade not the iudgmeÌ„tes of man where thine owne conscience withnesseth thee to be innocent and cleare It is right good and blessed sometime to suffer such sayinges and it shall not be greeuous to a meeke harte whiche trusteth more in God than in him selfe Many folke can saye many thinges and yet litle fayth is to be geuen to their sayinges to pleâ—â—e all men it is not possible For though S. Paule laboured all that he might to haue pleased al people in God did to all men all that he coulde for their saluation yet neuerthelesse he coulde not let but that he was sometime iudged of other He did for the edifyinge and health of other as much as in him was but that he shoulde not sometime be iudged of other or not be despised of other he coulde not lette wherefore he committed all to God that knoweth all thinge and armed him selfe with patience and meeknes against all thinges that might be vntruelye spoken against him And neuerthelesse sometime he answered againe lest that by his sileÌ„ce hurte or hinderance might haue growen to other VVhat art thou then that dreadest so sore a mortall man this daye he is and to morowe he appeareth not dread God and thou shalt not nede to dread man VVhat maye man do with thee in wordes or iniuries he hurteth him selfe more than thee and in the ende he shall not flee the iudgement of God whatsoeuer he be Haue alwaye God before the eye of thy soule and striue not agayne by multiplyinge of wordes And if thou seeme for a time to suffer coÌ„fusion that thou hast not deserued disdayne thou not therefore nor through impatience minishe nor thy rewarde but rather lifte vp thy harte to God in heauen for he is able to deliuer thee from all confusion and wronges and to rewarde euery man after his desert and muche more then he can deserue Of a pure and a vvholle forsakinge of our selfe and our ovvne vvill that vve might get the freedome of spirite and folovve the vvill of God The .42 Chapter My sonne sayth our Lorde forsake thy selfe and thou shalt finde me StaÌ„d without election and without folowinge of thine owne wil also without al proprietie thou shalt much profite in grace and if thou whollie resigne thy selfe into my handes and take nothinge to thee againe thou shalt haue the more grace of me O Lorde howe ofte shall I resigne me vnto thee in what thinges shall I forsake my selfe Alwaye and in euery houre in great thinges and in small I except none for in all thinges I will finde
other all that we heare or see nor to open our hart fullye but to very fewe and to seeke thee alway that art the beholder of mans hart not so be moued with euery flake of wordes but to desire in harte that all thinges in vs inwardly and outwardlye may be fulfilled after thy will howe sure a thinge is it also for the keepinge of heauenlye grace to flee the conuersation of worldly people all that we may and not to desire thinges that seeme outwardly to be pleasaunt and liking but with all the studye of our hart to seeke such thinges as bring in feruour of spirit and amendement of life It hath bene truelie a great hurte to many persons a vertue knowen ouer timelie praysed and contrariwise it hath beene right profitable to some a grace kept in silence and not lightlie reported to other in this frayle life that is full of temptation and priule enuie That vve shall put all our confidence in God vvhen euill vvordes be spoken to vs. The .51 Chapter My sonne sayth our Lord stande stronglie and truste faythfully in me VVhat be wordes but winde they flye in the ayre out they hurte neuer a stone on the grounde And if thou knowe thy selfe not giltie thinke that thou wilt suffer gladlie suche wordes for God It is but a litle thinge for thee to suffer sometime a hastie worde sith thou art not yet able to suffer harde strokes But why is it that so litle a thinge goeth so nigh thy heart but that thou art yet fleshelie and carnall and heedest to please men more then thou shouldest And because thou dreadest to be despised thou wilt not gladlie be reproued of thine offences and thou searchest therefore busilie and with great studie how thou mayest be excuâ—ed But behoulde thy selfe well and thou shalt see that the worlde yet liueth in thee and a vaine loue also to please man VVhen thou refusest to be rebuked and punished for thy defaultes it appereth euidentlie that thou art not yet soothfastlie meeke nor that thou art not yet deade to the worlde nor the worlde to thee yet truelye crucified But heare my wordes and thou shalt not neede to eare for the wordes of ten thousand men Loe yf all thinges were sayde against thee that might be most maliciouslie and vntruelie fayned against thee what shoulde they huit if thou suffered them to ouerpasse goe awaye truelie no more then a strawe vnder thy foote one heare of thy head they might not take from thee But he that hath not a manâ— heart inwardly nor setteth not God before the eye of his soule is soone moued with a sharpe word wheÌ„ he that trusteth in me will not stand to his owne iudgement shall be free froÌ„ all mans dreade for I am the Iudge that knoweth all secrettes I knowe howe euery thinge is done and I know also both him that doth the wroÌ„g and him that it is done to Of me this thinge is wrought and by my sufferaÌ„ce it is come about that the thoughtes of mennes heartes maye be knowen and when the time commeth I shall iudge both the innocent and hym that is giltie But firste through my righteous examination I will proue them bothe The witnes of man ofte times deceaueth but my iudgement alwaye is true and shall not be subuerted And howbeit it is sometime hid and not knowen but to fewe yet it is euer true and erreth not neither may erre though in the sigâ—â— of some persons it seemeth not so Therefore in euery doubt it behoueth to runne to me and not to leane muche to thine owne reason but with euery thinge that I shall sende thee to be content for a righteous man is neuer troubled with any thinge that I shall suffer to fall vnto him insomuch that though a thing were vntruelie spoken against him he shoulde not muche care for it neither shoulde he muche ioye though he were sometyme reasonablye excused for he thinketh alwayeâ— that I am he that searcheth mans hart and that I iudge not after the outwarde apperance for ofte times it shall be founde in my sight woorthy to be blamed that in mans sight seemeth muche woorthy to be praysed O Lord God most righteous Iudge stronge and patient which knowest the frayltie and malice of man be thou my strength and wholle coÌ„fort in all my necessities for mine owne conscience Lorde suffiseth me not for thou knowest in me that I knowe not And therefore in euery reproufe I ought alway to meeken my selfe and patiently to suffer all thinges in charitie after thy pleasure Forgeue me Lorde as ofte as I haue not so done and geue me grace of greater sufferaunce in time to come Thy mercy is more profitable and more sure maye for me to the gettinge of pardon and forgeuenes of my sinnes then a trust in mine owne workes through defence of my darke conscience And though I dreede not my conscience yet I may not therefore iustifie my selfe for thy mercie remoued and taken awaye no man maye be iustified nor appere righteous in thy syght Hovve all greeuous thinges in this lyfe are gladlie to be suffered for vvinning of the lyfe that is to come The .52 Chapter My sonne sayth our Lord be not broken by impatieÌ„ce with the labour that thou hast taken for my sake nor suffer thou not tribulatioÌ„ to cast thee in dispaire nor into vnreasonable heauines or anguishe in any wise but be thou comforted strengthed in euery chaunce by my promises behests for I am able and of power to rewarde thee and other my seruauntes aboundantlie more then ye can thinke or desire Thou shalt not laboure long here nor alwaye be greeued with heauines tary a while my promises and thou shalt shortlye see an ende of all thy troubles One hour shall come when all thy labours and troubles shall ceasse and truely that hour will shortlye come for all is short that passeth with time Doe therefore as thou doest labour busily and faithfullye in my vineyarde and I shal shortly be thy reward VVrite reade singe mourne be still and pray and suffer gladlye aduersitye for the kingdome of heauen is more woorth then all these thinges and much more greater thinges then they are Peace shall come one daye which is to me knowen and that shall not be the day of this lyfe but a day euerlastinge with infinite cleerenes stedfast peace and sure rest without ending And then thou shalt not saye VVho shall deliuer me from the bodye of this death neither shalt thou neede to crie woe is me that my comming to the kingdome of heauen is thus prolonged For death shal then de destroyed and health shall be without ende of bodye soule insomuch that no maner of vnrestfulnes shall be but blessed ioye and moste sweetest and fayrest companye O if thou sawest the euerlastinge crownes of my Saintes in heauen in howe great ioye and glorye they are that sometime seemed to be vile persons and as
men despisable in the worlde thou shouldest anone meken thy selfe lowe to the grounde and shouldest rather couete to be subiect to all men then to haue soueraintie ouer anye one person and thou shouldest not desire to haue mirth and solace in this worlde but rather tribulation and paine and thou shouldest thē accompt it as a great winning to be despised and taken as naught amonge the people O if these thinges sauoured well to thee and deepely pearced into thy hearte thou shouldest not once dare complaine for anye maner of trouble that shoulde befall vnto thee Are not all painefull thinges and moste greeuous laboures gladlye to be suffered for the ioyes euerlasting yes verilye for it is no litle thinge to win or lose the kingdome of heauen Lifte vp thy face therefore into heauen and beholde howe I and all my Saintes that be with me in heauē hadde in this worlde great battall and conflict and nowe they ioye with me and be comforted in me and be sure to abide with me and to dwel with me in the kingdome of my father without ending Amen Of the daye of eternitie and of the miseries of this lyfe The 53. Chapter O Blessed mansion of the heauenlie Citie O moste cleerest daye of eternitie whom the night maye not darken but the high truth that God is illumineth and cleereth the daye alwaye merie alwaye sure and neuer chaunging his state into the contrarie VVoulde to God that this daye might once appere and shine vpon vs and that these temporall thinges were at an end This blessed daye shineth to Saintes in heauen with euerlastinge brightnes and claritie but to vs pilgrimes in earth it shineth not but a farre of as through a mirroure or glasse The heauenlye Citizens knowe well howe ioyous this daye is But we outlawes the childrē of Eue doe weepe and wayle the bitternes and tediousnes of this daye that is of this present lyfe short and euill full of sorowes and anguishes where man is often times defiled with sinne encōbred with passions inquieted with dreades bounden with charges busied with vanities blinded with errours ouercharged with labours vexed with temptations ouercome with delightes vaine pleasures of the world and greeuouslie tormented sometyme with penurie and neede O Lorde when shall the ende come of all these miseries and when shall I be cleerelie deliuered from the bondage of sinne when shall I onely Lord haue minde on thee and fully be made glad and mery in thee whē shall I be free without letting and in perfect libertie without griefe of bodie soule VVhen shal I haue sadde peace without trouble peace within and without and on euery side stedfast and sure O Lorde Iesu when shall I stande and behoulde thee and haue full sight and contemplation of thy glorie And when shalt thou be to me all in all and when shall I be with thee in thy kingdome that thou haste ordeyned to thy elect people from the beginning I am lefte here poore and as an outlawe in the lande of mine enemies where daylie be battailes great misfortunes Comfort my exile asswage my sorow for all my desire crieth to thee It is to me a greeuous burden whatsoeuer the worlde offereth me here to my so lace I desire to haue inwarde fruition in thee but I can not attayne therto I couet to cleue fast to heauenlie thinges but temporall thinges and passions vnmortified pull me awaye downward In minde I woulde be aboue all temporall thinges but whether I will or not I am compelled through myne owne default to be subiect to my fleshe Thus I moste wretched man fight in my selfe and am made greeuous to my selfe whiles my spirits desireth to be vpwarde and my fleshe downewarde O what suffer I inwardlie when in my minde I beholde heauenly things and anone a great multitude of carnall thoughtes enter into my soule Therefore Lorde be not longe frō me neither depart in thy wrath from me thy seruant Send to me the lightnes of thy grace and breake downe in me all carnall thoughts Sende forth the dartes of thy loue breake therewith all phantasies of the enemy Gather the wits and powers of my soule together in thee Make me forget all worldlie thinges graūt me to cast awaye and whollie to despise all phantasies of sinne Helpe me thou euerlastinge truth that no worldlie vanitie hereafter haue power in me Come also thou heauenlie sweetnes and let all bitternes of sinne flie farre frō me Pardon me and mercifully forgeue me when I thinke in my prayer of any thinge but of thee for I confesse for truth that in time past I haue vsed my selfe verie vnstable therein for many times I am not there where I stande or sit but rather I am there where my thoughtes leade me for there am I where my thought is and there as my thought is accustomed to be there is that that I loue and that ofte times commeth into my minde that by custome pleaseth me best and that most desireth me to thinke vpon VVherefore thou that art euerlastinge truth sayest VVhere as thy treasure is there is thy heart VVherefore if I loue heauen I speake gladlie of heauenlie thinges and of such thinges as be of God and that pertaine most to his honoure and to the glorifyinge and worshippinge of his holy name And if I loue the worlde I ioye anone at worldlie felicitie and sorowe anone at his aduersitie If I loue the fleshe I ymagine ofte times that pleaseth the fleshe and if I loue my soule I delight muche to speake and to heare of thinges that be to my soule health And so whatsoeuer I loue of them I gladlye heare and speake and beare the images of them ofte in my minde Blessed is that man that for thee Lorde forgetteth all creatures learneth truelie to ouercome him selfe and with the feruour of spirite crucifieth his fleshe so that in a cleane and a pure conscience he maye offer his prayers to thee and be worthy to haue companye of blessed Angels all earthlie thinges excluded from him and fullye set apart Amen Of the desire of euerlastinge life and of the great revvarde that is promised to them that stronglye fight agaynst sinne The 54. Chapter My sonne when thou feelest that a desire of euerlastinge blisse is giuen vnto thee thou couetest to go out of the tabernacle of thy mortal bodie that thou might clearelie without shadowe beholde my clearenes Open thine harte and with al the desires of thy soule take that holie inspiration and yeelding most large thankes to the high goodnes of God that so worthilie doth to thee so beninglie visiteth thee so brenninglie stirreth thee and so mightelie beareth thee vp that through thine owne burden thou fall not downe to earthilie likings and thinke not that that desire commeth of thy selfe or of thine owne workinge but rather that it commeth of the gifte of grace and of a louelie beholdinge of God vpon thee that thou shouldest profite
thy mercie from all perils and daungers O righteous father euer to be praysed the time is come that thou wilte thy seruaunt be proued And righteouslie is it done that I now shall suffer somewhat for thee now is the hour come that thou hast knowen from the beginninge that thy seruant for a time should outwardlie be set at naught and inwardlie to liue to thee and that he shoulde a litle be despised in the sight of the world and be broken with passions and sickenes that he might after rise with thee into a newe light and be clarified and made glorious in the kingdome of heauen O holie father thou haste ordeyned it so to be and it is done as thou hast commaunded this is thy grace to thy freende to suffer and to be troubled in this worlde for thy loue howe ofte so euer it be of what person soeuer it be in what maner soeuer thou suffer it to fall vnto him without thy counsayle prouidence nor without cause nothinge is done vpon earth Oh it is good to me Lorde that thou hast meekened me that I may therby learne to knowe thy righteous iudgementes and put from me all maner of presumption and highnes of minde And it is verie profitable to me that coÌ„fusion hath couered my face that I maye learne thereby to seeke for helpe and succour to thee rather theÌ„ to man And I haue therby learned to dreade thy secrete terrible iudgementes which scourgest the righteous maÌ„ with the sinner but not without equitie and iustice I yeelde thankes to thee that thou haste not spared my sins but haste punished me with scourges of loue and hast sent me sorowes and anguishes within and without so that there is no creature vnder heauen that may comfort me but thou Lorde God the heauenlie leach of mans soule which strikest and healest and bringest a man nigh vnto bodilie death and after restorest him to health againe that he maye thereby learne to knowe the littlenes of his owne power the more fullie to trust in thee Thy discipline is fallen vpon me and thy rod of correctioÌ„ hath taught me vnder that rodde I whollie submit me strike my backe and bones as it shall please thee make me to bowe my croked will vnto thy will make me a meeke an humble disciple as thou hast sometime done with me that I may walke all after thy wil. To thee I commit my selfe and all mine to be corrected for better it is to be corrected by thee here then in time to come Thou knowest all thinges nothinge is hidde from thee that is in mans coÌ„scieÌ„ce Thou knowest thinges to come before they fall it is not nedefull that any man teache thee or warne thee of any thinge that is done vpoÌ„ the earth Thou knowest what is speedefull for me and howe much tribulation helpeth to purge the rest of sinne in me do with me after thy pleasure and disdayne not my sinfull life to none so well knowen as it is to thee Graunt me Lorde that to knowe that is necessarie to be knowen that to loue that is to be loued that to prayse that highlie pleaseth thee that to regarde that appeareth precious in thy sight and that to refuse that is vile before thee Suffer me not to iudge after my outwarde wits nor to geue senteÌ„ce after the hearinge of vncunninge men but in a true iudgement to discerne thinges visible and inuisible and aboue all thinges alway to searche and folowe thy will and pleasure The outwarde witnes of men be ofte deceyued in their iudgementes And in likewise the louers of the worlde be deceyued through louinge onelie of visible thinges VVhat is a man the better for that he is taken better truelie nothinge For a deceitfull man deceyueth an other a vayne maÌ„ deceyueth an other and a blinde feeble creature deceyueth an other when he exalteth him and rather confoundeth him then prayseth him For why howe muche soeuer a man be in light of God so much he is and no more sayth the meeke Saint Fraunces howe holye and howe vertuous soeuer he be taken in sight of the people That it is good that a man geue hym selfe to meeke bodilye laboures vvhen he feeleth not hym selfe disposed to high vvorkes of deuotion The 56. Chapter My sonne thou mayest not alwaye stande in the high ferueÌ„t desire of vertue ne in the highest degree of contemplatioÌ„ but thou muste of necessitie through the corruption of the first sinne sometime descende to lower thinges and against thy will and with great tediousnes to beare the burden of this corruptible body for as longe as thou bearest this bodie of death thou must neede feele some tediousnes and griefe of heart and thou shalt ofte times beweepe mourne the burden of thy fleshlie feelinges and the contradictioÌ„ of thy body to thy soule for thou mayest not for the corruption thereof perseuer in spirituall studies and in heauenlye contemplation as thou wouldest doe and then it is good to thee to flie to meeke bodilie laboures and to exercise thy selfe in good outwarde workes and in a stedfast hope and trust to abide my comminge and my newe heauenlie visitations and to beare thy exile and the drines of thy hart patientlie till thou shalt be visited by me agayne and be deliuered from all tediousnes and vnquietnes of minde VVhen I shall come I shall make thee forget all thy former laboures and to haue inwarde rest and quietnes of soule I shall also laye before thee the florishing medowe of holy scripture and thou shalte with great gladnes of heart in a newe blessed feeling fele the very true vnderstaÌ„ding thereof and then quickly shalt thou runne the waye of my commaundementes and then shalt thou saye in great spirituall gladnes The passions of this world be not woorthy of theÌ„ selues to bring vs to the ioy that shall be shewed vs in the blisse of heauen To the which bring vs our Lorde Iesus Amen That a man shall not thinke him selfe vvorthy to haue comfort but rather to haue sorovve and payne and of the profite of contrition The 57. Chapter LOrde I am not woorthy to haue thy consolation nor any spirituall visitatioÌ„ and therefore thou doest righteously to me when thou leauest me needy and desolate for though I might weepe water of teares like to the Sea yet were I not woorthy to haue thy conâ—olatioÌ„ for I am worthy to haue nothing but sorowe and paine for I haue so greeuouslye and so ofte offended thee and in so many things greatly trespassed against thee Therefore I may well saye and confesse for truth that I am not woorthy to haue thy leste coÌ„solation But thou Lord benigne and mercifull that wilt not thy workes doe perish to shewe the greatnes of thy goodnes in the vessels of thy mercy aboue all my merites or desert doest vouchsafe sometime to comforte me thy seruaunt more then I can thinke or deuise Thy coÌ„solations be not
beautie that was deformed through sinne returneth agayne and the grace of this Sacrament sometime is so much that of the fulnes of deuotion that commeth thereby not onelie the minde but also the feeâ—le bodye recouer their former strength But verilye it is greatlie to be sorowed that we be so slowe and negligent and that we be stirred with no more affection to receyue Christ then we be for in him standeth all merite and hope of them that shall be saued He is our health and our redemption he is the comfortour of all that liue in this worlde and the eternall rest of all Saintes in heauen And it is also greatly to be sorowed that so many take so litle heede of this high misterie which gladdeth the heauen and preserueth all the world Alas the blindnes and hardnes of mans hart that taketh no greater heede to so noble a gifte but by the dayly vsing thereof is negligent and taketh litle heede thereto If this blessed Sacrament were ministred onelie in one place coÌ„secrate but by one priest in the world with how great desire thinkest thou the people would runne to that place and to that Priest that they myght see there these heauenlie misteries Nowe there be manye priestes and Christe is offred in many places that the grace and loue of God to man maye appeare so muche the more as the holie communion is spreade the more abrode throughout the worlde thankinges be to thee therefore my Lord Iesu that thou vouchsafe to refresh vs poore outlawes with thy precious blood and to stir vs with the wordes of thine owne mouth to receiue this holie misterie sayinge come ye all to me that labour and be charged and I shall refresh you That the great goodnes and charitie of God is geuen to man in this blessed Sacrament The second Chapter O My Lorde Iesu trustinge in thy great goodnes mercye I come to the as a sicke man to him that shall heale him and as he that is hungrye thirstie to the fountayne of life that is needie to the Kinge of heauen as a seruaunt to his Lord a creature to his creator and as a desolate persoÌ„ to his meeke and blessed comfortour But howe is it that thou commest to me who am I that thou wilt geue thy selfe vnto me howe dare I a sinner appeare before thee and howe is it that thou wilt vouchsafe to come to so simple a creature Thou knowest thy seruant and seest well that he hath no goodnes of him seâ—â—e whereby thou shouldest geue this grace vnto him I confesse therefore mine owne vnworthines and I knowledge thy goodnes I prayse thy pietie and yeelde thee thankings for thy great charitie Verily thou doest all this for thine owne goodnes not for my merites that thy goodnes may therby the more appeare thy charitie the more largelie be shewed and thy meekenes the more highlie be commeÌ„ded Therefore because this pleaseth thee and thou hast coÌ„maunded that it shoulde thus be done thy goodnes also therein pleaseth me and woulde to God that mine iniquities resisted me not O my Lorde Iesu howe great reuerence and thankinges with perpetuall praysinges of thy name ought to be geuen thee for the receyuinge of thy holie bodie whose dignitie no man is able to expresse But what shall I thinke in this communion and in goeinge to my Lorde God whom I can not worship as I ought to doe and yet I desire to receyue him deuoutly But what may I think better or more healthfull to me then whollie to meeke my selfe before thee exaltinge thy infinite goodnes farre aboue me I laude thee my Lord God and shall exalt thee euerlastinglie I despise my selfe and submit me to thee and sorowe greatlie the deepenes of mine iniquitie Thou arte the Saint of all Saints and I am the filth of all sinners and yet thou enclinest thy selfe to me that am not worthye to looke towarde thee Thou commest to me thou wilt be with me thou biddest me to thy feast thou wilt geue me this heauenly meate and this Angelles foode to eate which is playnlye none other but thy selfe that art the liuely bread which desceÌ„dest from heauen and geuest lyfe to the worlde Beholde Lorde from whence all this loue proceedeth and howe great goodnes shineth vpon vs and howe great thankes prayses are due to thee therfore O howe helthful and howe profitable a counsayle was it wheÌ„ thou ordeinedst this glorious Sacrament and how sweete and ioyous a feast was it when thou gauest thy selfe as meat to be eaten O Lorde howe meruailous is thy worke howe mightie is thy vertue and howe farre vnspeakable is thy trueth By thy worde all thinges were made and all thinges were done as thou hast commaunded It is a meruaylous thinge worthy to be beleeued and farre aboue the vnderstandinge of man that thou Lorde that art God and very man art wholly conteyned vnder a litle likenes of bread and wine and art eaten without consuminge of him that taketh thee and that thou that art Lorde of all thinges and that needest nothing in this world wouldest by this glorious Sacrament dwell in vs kepe thou mine heart my body immaculate that in a glad and a pure conscience I may ofte times celebrate thy misteries and receiue them to my euerlastinge health which thou haste ordeined most speciallye to thy honour perpetuall memory O my soule be thou mery and glad for so noble a gift and so singuler a coÌ„fort left to thee in this vale of misery for as ofte as thou remembrest this mistery takest the body of Christe so ofte thou workest the worke of thy redemption and art made partaker of all the merites of Christ Truely the charitie of Christ is neuer minished the greatnes of his mercy is neuer consumed and therefore thou oughtest alwaye with a newe renewing of minde to dispose thee to it and with a well aduised and a deepe consideration to thinke on this great mysterie of health It shoulde seeme to thee as newe and as pleasaunt a ioy and comfort when thou singest masse or hearest it as if Christe the same daye first entred into the wombe of the virgin and were made man or if he the same daye suffered and dyed vppon the Crosse for the health of mankinde That it is very profitable ofte to be houseled The .3 Chapter LOrde I come to the to theÌ„de that it maye be well with me through thy gifte and that I maye ioye at the holy feast that thou of thy great goodnes haste made redy for me In thee is all that I may or shoulde desire for thou art my health my redemption my hope my strength my honour and glorie Make me thy seruant this daye mery and glad in thee for I haue lifte my soule vnto thee nowe I desire deuoutlie and reuerentlie to receiue thee into mine house that I may deserue with zeale to be blessed of thee and to be accompanied amonge the children
reproue so glad in prosperitie so feeble in aduersitie so ofte purposinge many good thinges and so seldome bringinge them to effecte And when thou haste thus confessed and be wept all these defaults and such other like in thee with great sorowe and displeasure of thine owne fraylenes set thee then in a full purpose to amende thy life and to profite alwaye from better to better and then with a full resigninge and a wholle will offer thy selfe into the honour of my name in the Aulter of thy hart as sacrifice to me that is to saye faythfullie committinge to me both thy bodie and soule so that thou mayest be worthye to offer to me this high sacrifice and to receyue healthfullie the Sacrament of my holie bodie for there is no oblation more worthie nor satisfaction greater to put awaye sinne then a man to offer him selfe purelie and whollie to God with the offeringe of the bodie of Christ in masse and in holie communion If a man doe that in him is and is truelie penitent as ofte as he commeth to me for grace and forgiuenes I am the Lorde that sayth I will not the death of a sinner but rather that he be conuerted to liue and I shall no more remember his sinnes but they all shall be forgeuen and pardoned vnto hym Of the oblation of Christe on the Crosse and of a full forsakinge of our selfe The 8. Chapter OVr Lorde Iesus sayth to his seruant thus As I hanginge all naked with mine armes spread abroad vpon the crosse offered my selfe to God the father for thy sinnes so that nothinge remayned in me but that all went in sacrifice to please my Father and to appease his wrath agaynst mankinde so thou oughtest to offer thy selfe freelie to God as muche as thou mayest in a pure and holie oblation daylie in the Masse with all thy power and affection VVhat require I more of thee then that thou shouldest studie whollie to resigne thy selfe vnto me for whatsoeuer thou geuest beside thy selfe I regarde it not for I looke not for thy giftes but for thee For as it shoulde not suffise to thee to haue all thinges beside me so it maye not please me whatsoeuer thou geue beside thy selfe Offer thy selfe to me and geue thy selfe all to God and thy oblation shall be acceptable Lo I offered my selfe whollye to my father for thee and I gaue my bodye and bloude to thy meate that I shoulde be all whollie thine and thou mine But if thou haue a trust in thy selfe and doest not freelye offer thee to my will thy oblation is not pleasaunt and there shall be betwene vs no perfect vnitie Therefore a free offeringe of thy selfe into the handes of God must go before all thy workes if thou wilte obteine grace and the true libertie Therefore it is that so fewe be inwardlie illuminate and free because they can not whollye forsake them selfe for my words be true but a man renounce him selfe he may not be my disciple Offer thy selfe fullie to me with all thine affection and loue Amen That vve ought to offer our selfe and all ours to God and to praye for all people The 9. Chapter LOrde all thinges be thine that be in heauen earth I desire to offer my selfe to thee in a free and perpetual oblation so that I may perpetuallie be with thee Lord in simplenes of hart I offer me this daye to thee to be thy seruant in the seruice sacrifice of laude perpetuall accept me with this oblation of thy precious bodye which I this daye offer to thee in the presence of thy holie Angels that be here present inuisible that it maye be to my health and to the health of all the people And Lorde I offer to thee all my sinnes and offences that I haue committed before thee and thy holie Angels fro the daye that I might first offende vnto this daye that thou vouchesafe through thy great charitie to put away all my sinnes to clense my cōscience of all mine offences and restore to me agayne the grace that I through sinne haue lost and that thou forgeue me all thinges past and receyue me mercifullie into a blessed kissing of peace and forgeuenes VVhat may I do then but meekelie cōfesse and bewaile my sinnes and continuallie aske mercye of thee forgeue me mercifull Lorde I beseeche thee for all my sinnes displease me muche and I will neuer commit them againe but sorow for them readie to doe penance and satisfactiō after my power Forgeue me Lorde forgeue me my sinnes for thy holie name saue my soule that thou hast redeemed with thy precious bloode I commit my selfe whollie vnto thy mercie I resigne me whollie into thy handes doe with me after thy goodnes and not after my malice and wretchednes I offer also to thee all my good deedes though they be verie fewe and imperfect that thou amende them and sanctifie them and make them likinge and acceptable to thee and alwaye make them better and better and that thou bringe me though I be a slowe and an vuprofitable person to a blessed and a laudable ende I offer also to thee all the desires of deuout persons the necessitie of mine auncesters freendes brother sister and of all my louers and of all them that for thy loue haue done good to me or to any other that haue desired asked me to praye or to doe sacrifice for them or for their freendes whether they be aliue or deade that they maye the rather feele the helpe of thy grace and the gifte of thy heauenlie consolation thy protection from all perils and the deliuerance from all payne and that they so beinge deliuered from all euils may in spirituall gladnes yeelde to thee high laude and praysinges I offer to thee also my prayer and my peaceable offeringe for all them that haue in any thinge hindred me or made me heauy or that haue done me any hurt or greeue and for all them also whom I haue at anye time made heauy troubled greued or slaundered in worde or deede wittinglye or ignorantlye that thou forgeue vs altogether our sinnes and offences against thee and of eche of vs against other and that thou Lorde take fro our heartes all suspition and indignation wrath variance and whatsoeuer may let charitie or diminish fraternall loue that eche of vs shoulde haue to other haue mercie Lorde haue mercie on all them that aske thee mercie and geue grace to them that haue neede and make vs to stande in suche case that we be worthye to haue thy grace and finallye to come to the lyfe euerlastinge Amen That the holye Communion is not lightlye to be forborne The .10 Chapter IT behoueth thee to runne ofte to the fountayne of grace and mercye and to the fountaine of all goodnes and puritie that thou mayest be healed from thy passiōs and vices and be made more stronge against all the temptations and deceytfull crafte of our enemie The fiende knowinge the greatest
fruit and highest remedie to be in receauinge of this biessed Sacrament inforceth him by all the wayes that he can to let and withdrawe all faythfull and deuout people from it as muche as he can and therefore some men whē they dispose them selues to it haue more greater temptations then they had before for as it is written in Iob the wicked spirit commeth amonge the children of God that he maye by his olde malice and wickednes trouble them or make them ouermuch fearefull and perplexed so that he maye diminishe their affection or take awaye their fayth if happilie he maye thereby make them eyther vtterlye to ceasse from beinge houseled or els that they goe to it with litle deuotion But it is not any thing to care for al his craftes and phantasies howe vyle and vgglye soeuer they be but all phantasies are to be throwen agayne at is owne head and he so far to be despised that for all his assaults and cōmotions that he can stirre vp the holy communion be not omitted Sometime ouer much curiousnes to haue deuotion or ouer great doubt of making confession letteth muche this holye purpose Doe therefore after the counsayle of wise men and put awaye all doubtfulnes and scrupulousnes for they let the grace of God and destroy whollie the deuotion of the minde Also it is not good that for any litle trouble or griefe that thou leaue this holie worke but go lightlie and be confessed and forgeue gladlye all that haue offended thee And if thou haue offēded any other meekelie aske of them forgeueues and God shall right mercifully forgeue thee VVhat profiteth it longe to tarie from confession or to deferre this holie Communion Purge thee first and quickelie cast out thy venim and haste thee after to take the medicine and thou shalt feele more profite thereby then yf thou tariedst lōger for it If thou deferre it to daye for this thinge or that to morowe we may happen to come a greater and so thou mayest be let longe from thy good purpose and be made afterwarde more vnapt vnto it Therfore as soone as thou canst discharge thy selfe from suche heauines and dulnes of minde and fro all slouth for it nothing profiteth long to be anguished long to go with trouble to sequester him selfe for suche dayly obstacles fro the diuine misteries but it doeth great hurt and cōmonly bringeth in greath slouth and lacke of deuotion But alas for sorowe some slouthfull and dissolute persons gladlye seeke causes to tarye from confession and so defer the longer this holye Communion and that they doe to the intent that they shoulde not be bounde to geue them selues to any more sure kepinge of them selues in time to come then they haue done before But alas howe litle charitie and slender deuotion haue they that so lightly leaue of so holie a thing howe happie is he and howe acceptable to God that so liueth and that so keepeth his cōscience in such cleannes that he is euerie daye readie hath good affection to be housled if it were lawfull vnto him that he might doe it without note or slaunder He that sometime abstaineth of meekenes or for any other lawfull impediment is to be praysed for his reuerence but yf it be through slouthfulnes he ought to quicken him selfe and to doe that in him is and our Lorde shall strengthen his desire for his good will for to a good will our Lorde hath alwaye a speciall respect and when he is lawfullie let he shall haue a good will and a meeke intent to it and so he shall not want the fruite of the Sacrament And verilie euerie deuout man maye euerye daye and euerye houre go healthfullie and without prohibition vnto the spirituall Cōmunion of Christe that is to saye in remembringe of his passion and neuerthelesse in certaine dayes and times he is bounde to receaue Sacramentally the bodie of his Redemer with a great reuerēce and rather to pretende therein the laude and honour of God then his owne consolation For so ofte a man is housled misticallye and inuisibly as he remembreth deuoutly the misterie of the incarnation of Christ and his passion and is thereby kindled into his loue He that doeth prepare him selfe for none other cause but because the feast is comminge or the custome compelleth him therto he shall cōmonlie be vnready to it Blessed is he therefore that as ofte as he sayth Masse or is housled offereth him selfe vnto our Lorde in holie Sacrifice Be not in sayinge Masse ouer longe nor ouer short but keepe the good common waye as they doe with whom thou liuest for thou oughtest not do that shoulde greeue other or make them tedious but to keepe the common waye after the ordinance of the holie fathers and rather to confirme thy selfe to that that shall be profitable to other then to folowe thine owne deuotion or priuate pleasure That the bodye of Christe and holye Scripture are moste necessarye for the health of mans soule The .11 Chapter O Moste sweetest Iesu howe great sweetenes is it to a deuout soule when he is fedde with thee at thy heauenlie feast where there is none other meate brought forth to eate but thou his onely beloued and that art most desirable to him aboue all the desires of his heart And verilie it shoulde be sweete and pleasaunt to me by an inwarde and meeke affection to weepe before thee and with the blessed woman Marie Magdalene to washe thy feete with the teares of mine eyes But where is that deuotion where is that plenteous sheddinge out of holie teares Certainlie all my heart ought to breune and to weepe for ioye in the sight of thee and of thy holye Angels for I haue thee verilye present with me though thou be hid vnderr another likenesse for to behold thee in thy proper and diuine cleerenes mine eyes might not beare it neither all the worlde might susteyne to see thee in the cleerenes and glorye of thy maiestie Therefore thou greatly helpest my weaknes in that thou hidest thy selfe vnder this blessed Sacrament I haue him verily worship him whom Angels worship in heauen but I onely in faith and they in open sight and in thine owne likenes without any couerture It behoueth me to be content in the light of true faith and therein to walke till the day of euerlasting eleerenes shall appeare and that the shadowe of figures shall go awaye VVhen that that is perfect shall come all vse of Sacramentes shall ceasse for they that be blessed in the heauēly glorie haue no neede of this Sacramental medicine for they ioye without end in the presence of God beholding his glory face to face so transformed fro clerenes to clerenes of the godhead they tast the glorye of the sonne of God made man as he was in his godhead fro the beginninge and shall be euerlasting VVhen I remember all these maruailous comfortes whatsoeuer solace I haue in this world though it be
me but I come to sanctifie thee and to make thee better then thou were before Thou commest to be sanctified and be vnited vnto me and that thou mayest receaue a newe grace and be kindled a newe to amendement Do not forget this grace but alway with all thy diligence prepare thine heart and bringe thy beloued vnto thee and it behoueth thee not onelye to prepare thy selfe vnto deuotion before thou shalt be housled but also to keepe thy selfe therein diligentlye after the receauinge of the Sacrament And there is no lesse keeping requisite after then a deuout preparatioÌ„ is needefull before for a good keepinge after is the best preparation to receaue newe grace hereafter and a man shall be the more vndisposed thereto if he anone after he hath receaued the Sacrament geue him selfe to outward solace Beware of much speakinge abide in some secrete place and kepe thee with thy Lorde God for thou hast him that all the worlde may not take from thee I am he to whom thou must geue all so that fro henceforth thou liue not in thy selfe but onely in me That a deuout soule shoulde greatlye desire vvith all his heart to be vnited to Christe in this blessed Sacrament The .13 Chapter VVho shal graüt vnto me Lord that I maye finde thee onelie and opeÌ„ all mine heart to thee and haue thee as mine heart desireth so that no man maye deceaue me nor any creature moue me nor drawe me backe but that thou onelie speake to me and I to thee as a louer is wont to speake to his beloued and a freende with his beloued freende That is it that I praye for that is it that I desire that I may be whollie vnited to thee and that I maye withdraw my hart fro all things create and through the holie coÌ„munion and ofte saying Masse to sauor and taste eternall thinges Ah Lorde God when shall I be all vnited to thee and whollie be molten into thy loue so that I wholly forget my selfe Be thou in me and I in thee and graunt that we maye so abide alwaye together in one Verilie thou art my beloued elect and chosen before all other in whom my soule coueteth to abide all dayes of his life Thou art the Lorde of peace in whom is the soueraine peace and true rest without whom is labour and sorowe and infinite miserye Verilie thou art the head God and thy counsayle is not with wicked people but with meeke men and simple in heart O howe secrete and howe benigne is thy holy spirite which to the inteÌ„t thou woldest shewe to thy chosen people thy swetnes haste vouchedsafe to refreshe them with the most swete bread that desceÌ„deth from heauen Verilie there is none other nation so great that hath their goddes so nigh vnto them as thou Lorde God art to all thy faithfull people to whom for their daylie solace and to rayse their heartes into the loue of heauenly things thou geuest thy selfe as meat and drinke O what people be there that be so noble as the christien men are or what creature vnder heauen is so muche beloued as the deuout christien soule into whom God entreth and feedeth her with his owne glorious flesh and bloude O inestimable grace O meruaillous worthines O loue without measure singulerly shewed vnto man but what shall I yeelde againe to God for all this grace and high charitie Truelie there is nothing more acceptable to him then that I whollye geue mine heart and inwardly ioyne my selfe vnto him then shall all mine inward partes ioye in him when my soule is perfectlie vnited vnto him Then shall he say to me If thou wilte be with me I will be with thee And I shall answere to him againe and say Vouchesafe Lorde to abide with me and I will gladly abide with thee for that is all my desire that mine heart maye be fast knit vnto thee without departinge Amen Of the brenninge desire that some deuoute persons haue had to the body of Christe The 14. Chapter O Howe great multitude of sweetnes is it Lorde that thou hast hid for them that dreade thee But what is it theÌ„ for them that loue thee Verilie when I remember me of manye deuout persons that haue come to this holie Sacrament with so great feruoure of deuotioÌ„ I am then many times astonied and coÌ„founded in my selfe that I go vnto thy aultar and to the table of thy holy communion so coldely and with so litle feruour and that I abide still so drie and without any affection of hart and that I am not so whollie kindled before thee my Lorde God nor so stronglie drawen thereby in affection to thee as manie deuout persons haue beene the which of the great desire that they haue had to this holte communion and for a feeleable loue of hart that they haue had therto might not refrayne them from weping but effectuously with the mouth of their heart and bodie together opened their mouthes to thee Lorde that art the liuelie fountaine because they coulde not otherwise asswage ne tempt their huÌ„ger but that they tooke thy holie body which they did with great ioye and spirituall gredines Truelie the great brenninge sâ—ith of them is a probable argument of thy holy presence and they also knowe verily their Lorde in breaking of breade whose heartes so stronglye brenneth in them by the presence of their Lorde Iesu sacramentallye then walking with them But verily such affection and deuotion and so stronge feruour and loue be ofte time far from me Be thou there fore must swete and benigne Lorde Iesu mercifull and meeke vnto me and graunt me thy poore seruaunt that I maye feele sometime some litie part of the harty affection of thy loue in this holy Communion that my fayth maye the more recouer and amende mine hope through thy goodnes be the more perfect and my charitie being once perfectly kindled and hauing experience of the heauenlye Manna doe neuer fayle Thy mercy Lorde is stronge ynough to graunt to me this grace that I so muche desire and when the time of thy pleasure shall come beninglye to visite me with the spirit of a brenninge feruour to thee And though I doe not brenne in so great desire as suche speciall deuout persons haue done yet neuerthelesse I haue desired the grace to be inflamed with that brenninge desire praying and desiring that I maye be made partaker of all such thy feruent louers and to be numbred in their holy companye That the grace of deuotion is gotten thorough meekenes and for sakinge of our selfe The 15. Chapter IT behoueth thee abidinglie to seeke the grace of deuotion and without ceassing to aske it patientlie and faithfullie to abide it thankefullie to receaue it meekelie to keepe it studiouslie to worke with it and whollie to commit to God the time and maner of his heauenlte visitalion till his pleasure shall be to come vnto thee and principallie thou oughtest to meeke thee when thou feelest
lauded and glorified for euer Accept Lorde God my minde and the desires of the manifolde laudes and blessinges that by me are to thee due of right after the multitude of thy greatnes more then can be spoken And all these I yelde to thee and desire to yelde to thee euerye daye and euerye moment and with all my desire and affection meekelye exhort and praye all heauenlye spirites and all faythfull people to yelde with me thankinges and laudes to thee And I beseeche thee that all people tribes and touges maye magnifie thy holye and moste sweete name with great ioye and brenning deuotion and that all they that reuerentlie and deuoutlye minister this moste high Sacrament or with full faith receyue it maye thereby deserue to finde before thee thy grace and mercy and when they haue obteyned the deuotion that they desired and be spirituallye vnited to thee and be thereby well comforted and maruelouslye refreshed and be departed from thy heauenly table that they will haue me poore sinner in their remembraunce Amen That a man shall not be a curious searcher of this holye Sacrament but a meeke folovver of Christe subduinge alvvaye his reason to fayth The 18. Chapter THou must beware of a curious and an vnprofitable searching of this moste profounde Sacrament if thou wilt not be drowned in the great depth of doubtfulnes for he that is the searcher of Gods maiestie shall be anone thrust out of glorie God is of power to worke muche more then man may vnderstand neuerthelesse a meeke and an humble searchinge of the truth readie alwaye to be taught and to walke after the teachinges of holye fathers is sufferable Blessed is the simplicitie that leaueth the waye of harde questions and goeth in the playne and stedfast waye of the commaundementes of God Manye haue lost their deuotion because they woulde search higher thinges then perteineth to thē Faith and a good life is asked of thee and not the highnes of vnderstanding nor the depenes of the misteries of God If thou maye not vnderstād nor take such thinges as be with in thee howe maiest thou then comprehend those thinges that be aboue thee Submit thy selfe therefore meekelie to God and submit also thy reason to faith and the light of knowledge and true vnderstandinge shall be geuen vnto thee as it shalbe moste profitable and necessary for thee Some be greuously tempted of the fayth and of the Sacrament but that is not to be reputed to them but rather to the enemye therefore care not for him nor dispute not with thy thouhtes nor aunswere not to the doubtes that thine enemie shall laye vnto thee but beleue the wordes of God and beleue his Saintes Prophetes and the wicked enemye shall anone flee awaye fro thee And it is ofte times much profitable that the seruaunt of God shoulde feele and susteine suche doubtes for their more proufe and cōmonly the enemy tempteth not vnfaithfull people sinners whom he hath sure possessiō of but he tempteth vexeth in diuers maners the faithfull and veuout persons Go therefore with a pure and vndoubted faith and with an humble reuerence procede to this Sacrament and whatsoeuer thou canst not vnderstand commit it faithfullye to God for God will not deceaue thee but he shall be deceaued that trusteth ouermuch to him selfe God walketh with the simple persons he openeth him selfe and sheweth him selfe to meeke persons He geueth vnderstanding to them which are poore in spirite he openeth the wit to pure and cleane mindes and hideth his grace from curious men and proude men Mans reason is feeble and weake and anone maye be deceyued but faith is stable and true and can not be deceyued therefore all reason and all naturall workinge must folowe faith without further reasoning for faith and loue in this most holy and moste excellent Sacrament surmount and worke high in secrete maner aboue all reason O the eternal God and the Lorde of infinite power doth great thinges in heauen in earth that maye not be serched for if the workes of God were suche that they might be lightlye vnderstanded by mans reason they were not so marueylous and so inestimable as they be Here endeth the fourth booke of the folowinge of Christe the whiche fourth booke treateth moste principallye of the blessed Sacrament of the Aultar HERE BEGINNETH A GODLY Treatise and it is called a notable Lesson otherwise it is called the golden Epistle Iesu fili Dauid misereremei O matter Dei memento mei The exposition of the name of this lytle Booke A Right good and wholsome Lesson profitable vnto all Christians ascribed vnto S. Bernard and put among his workes I thinke by some vertuous man that woulde it shoulde thereby haue the more authoritie and the rather be reade and better be borne awaye for doubtlesse it is a good matter and edificatiue vnto all them that haue zeale and care vnto soule health and desire of saluation It is called in the Title Notabile documentum that is to saye A notable lesson And some do call it the golden Epistle It foloweth immediatlie after a litle worke called Formula honestae vitae the forme and maner of an honest life or of honest liuing IF you intend to please God and woulde obtaine grace to fulfill the same two thinges be vnto you very necessarye The first you must withdrawe your minde from all worldlie and transitorie thinges in such maner as though you cared not whether any such thinges were in this worlde or no. The seconde is that you geue and applye your selfe so whollie to God and haue your selfe in such a wayte that you neuer doe saye or thinke that you know suppose or beleue shoulde offende or displease God for by this meane you maye soonest and moste readily obtayne and winne his fauor and grace In all thinges esteeme and accōpt your selfe moste vile and moste simple and as verie naught in respect and regarde of vertue and thinke suppose and beleeue that all persons be good and better then you be for so shall you muche please our Lorde VVhatsoeuer you see or seeme to perceaue in anye person or yet heare of any christian take you none occasion therein but rather ascribe and applie you all vnto the best and thinke or suppose all is done or sayd for a good intent or purpose though it seeme contrarie for mans suspition and light iudgementes be soone and lightlie deceaued or begiled Despise no person willinglye nor euer speake euill of any person though it were neuer so true that you saye For it is not lawfull to shew in confession the vice or default of any person except you might not otherwise shewe and declare your owne offence Speake litle or nothing vnto your proper selfe laude or prayse though it were true and vnto your familier felowe or faythfull frende but studie to keepe secret and priuie your vertue rather then your vice yet were it a cruell deede for any persons to defame
them selfe Be more glad to geue your eare and hearing vnto the prayse rather then vnto the disprayse of any person and euer beware aswell of hearinge as speakinge of detraction and when you speake take good deliberation and haue fewe wordes and let those be true and good sadlie set and wiselie ordred If any wordes be spoken vnto you of vice or vanitie as soone as ye may breake of and leaue that talke or communication And euer returne and applie your selfe vnto some appointed good and godlie occupation bodilie or ghostlie If anye sodayne chaunce fall or happen vnto you or vnto any of yours leane not to lightlie therevnto or care muche therefore If it be of prosperitie reioyce not muche therein or be ouer glad thereof If it be aduersitie be not ouercast or ouerthrowē therwith or brought to sorowe or sadnes thanke God of all and set litle thereby Repute all thinges transitorie as of litle price or valure Geue euer most thought and care vnto those thinges that may profite and promote the soule Flye and auoyde the persons and places of muche speeche for better it is to keepe silence thē to speake Keepe the times and places of silēce preciselie so that you speake not without reasonable vnfained cause The times of silence in religion be these From collation vnto Masse be ended after the houre of tierce from the first grace in the fratour vnto the end of the later grace And from the beginninge of euensonge vnto grace be ended after supper or els Benedicite after the common beuer The places of silence be the church and the claustre the fratour and the dortour If you be slaundred and do take occasion at the fault or offence of any person then loke well vpon your selfe whether you be in the same default sometime your selfe and then haue compassion vpon your brother or sister If there be none suche default in you thinke verily and beleue there maye be and then do as in like case you would be done vnto And thus as in a glasse ye maye see and beholde your selfe Grudge not ne complaine vpon any person for any maner cause except you see and perceaue by large coniecture that you may profite and edify thereby Neither denie nor affirme your minde or opinion stiflye or extremelie but that your affirmation denegation or doubt be euer powdred with salte that is to saye wisedome discretion and patience Vse not in any wise to mocke checke or scorne ne yet to laugh or smile but right seldome And that alwaye to shew reuerence or louing maner light countenance or loose behauiour becōmeth not a sadde person Let your communication be short and with fewe persons alway of vertue learning or good and Christian edification and euer with such warines that no person in thinges doubtfull may take any authoritie of your wordes or sentence Let all your pastime be spent in bodilie labours good and profitable or els godlie in studie or that passeth all in holie and deuout prayer so that the hart and mind be occupied with the same you speake And when you praye for any certain persons remember their degree estate and condition For a forme and order of your prayer this maye be a good and readye waye to folowe the order of the sixe gramaticall cases The nominatiue the genitiue the datiue the accusatiue the vocatiue and the ablatiue The nominatiue that is firste to praye for your selfe that you maye haue ghostly strength and constancie that you fall not into any deadlye offence by frayltie and that you maye haue right knowledge of God by faith and of your selfe by due consideration of your estate and condition and of the lawes of God for your conduct and countenance and thirdly that you maye haue grace and good will accordinge to the same strength and knowledge and that hauinge vnto God a reuerēt dreade you neuer offende in thought worde or deede but that you may euer loue him for him selfe all his creatures in due order for him and in him The secōde is the genitiue case Then must you praye for your genitors your progenitours and parēts that is to saye your fathers and mothers spirituall and carnall as your ghostlye fathers or spirituall souuerains your godfathers your godmothers your natural father and mother your graundfathers and graundmothers your brothers and sisters and all your kin In the third place is the datiue case There must you praye for benefactours good doers of whom you haue receaued any maner of giftes spirituall or temporall vnto the welth of your soule or bodie In the fourth place is the accusatiue case where you shoulde praye for your enemyes such persons as by any meanes haue anoyed hurt or greeued you either ghostly or bodilie that is to saye in your soule or maners by anye suggestion intisinge euill counsaile or euill example In your fame or good name by detraction backbiting or slaundering or yet by familier companie For a person commonlie is reputed and supposed to be of such condition as they be with whom he hath conuersatiō and companie And for them that hurt your bodie either by strokes or by anye other occasion haue hindred the state and health thereof And lykewise of your worldlie goodes or possessions For all these maner of enemies must you praye that our Lord God would forgeue them as you doe and as you forgeuen woulde be and that they may come to right charitie and peace The fifth case is called vocatiue that is to saye the calling case where you conuenientlie maye call crie and pray vnto our Lorde for all maner of persons that be out of the state of grace either by infidelitie as Turkes Sarazens and suche other or els by errour as all maner of heretikes or els by anye deadly sinne or offence to God Praye for all these maner of persons that they may come vnto the right waye of their saluation In the sixte and last place is the ablatiue case where thou must praye for al them that be taken out of this life and that died or passed the same life in charitie and that nowe haue neede of prayer In the which you maye keepe a forme of the same order that is before that is to say In steede of the nominatiue where you prayed for your selfe you may nowe praye for all those that doe bide in paine for anye default or offence done by your example or occasion and for the genitiue in the second place for your parentes and all your kinne departed this life And in the thirde place for the datiue praye for your benefactours passed And for the accusatiue in the fourth place you maye praye for them that liue in payne for any occasion or ensample that they gaue vnto you And in the fifte place for the vocatiue praye for all them that haue greatest paines in purgatorie and least helpe here by the suffrage of prayers And for the ablatiue in the sixte and laste place pray for all soules in