alwayes before the eyes of thy soule the picture of thy Sauiour crucified Thou hast good cause to be ashamed looking vpon the life of Christ seeing thou hast so slackly endeauoured to conforme thy selfe vnto him though thou hast walked a long time in the way of the seruice of God A religious person that exerciseth himselfe seriously and deuoutly in the most holy life and passion of our Lord shall there abundantly finde whatsoeuer is necessary and profitable for him neither shall hee need to seeke any thing elsewhere but only in Iesus O if Iesus crucified would come into our hearts how quickely and fully should we be instructed in all truth Gal. 2. 6. 7 A feruent religious person taketh and beareth all vvell that is commanded him but he that is negligent and cold hath tribulation vpon tribulation and on all sides is afflicted for he is void of inward consolation and is forbidden to seeke externall comforts A religious person that liueth not according to discipline is in great danger of the ruine of his soule He that seeketh liberty and ease shall euer liue in disquiet for one thing or other will alwaies displease him 8 How doe so many other religious persons vvho liue vnder the strict rule of Monasticall discipline They seldome goe abroad they liue retiredly they feede meanely they are cloathed coursely they labour much speake little watch long rise early spend much time in prayer reade often and keep themselues in all kinde of discipline Consider the Carthusians Cistercians and the Religious men and women of diuers Orders how they rise euery night to sing praises vnto God And how vnseemely then it is for thee to be slouthfull in so holy a worke when as so great multitudes of religious persons doe beginne to glorifie God 9 O that we had nothing else to doe but alwaies with our mouth and whole heart to praise our Lord God! O that thou mightest neuer haue need to eate nor drinke nor sleepe but mightest alwaies praise God and onely imploy thy selfe in the exercises of spirit thou shouldest then be much more happy then now thou art when for so many necessities thou art constrained to serue thy body Would God these necessities were not at all but only the spirituall refections of the soule which alas we taste of too seldome 10 When a man commeth to that estate that he seeketh no comfort of any creature then doth he begin to take perfect contentment and delight in God Then shall he be contented with whatsoeuer doth befall him in this world Then shall he neither reioyce in great matters nor be sorrowfull for small but with great integritie and confidence commit himselfe to God who shall be vnto him al in all to whom nothing doth perish nor die but all things do liue vnto him and serue him at a becke without delay Rom. 11. 11 Remember alwaies the end and hovv that time lost neuer returnes Eccles 7. Without care and diligence thou shalt neuer get vertues If thou beginnest to wax cold it will be euill with thee but if thou giue thy selfe to feruour of spirit thou shalt find much peace and feele lesse labour through the assistance of Gods grace and loue of vertue Apocal 3. The feruent and diligent man is ready and prepared for all things It is harder to resist vices and passions then to toile in bodily labours Eccls. 19. He that auoideth not small faults by little and little falleth into greater Thou wilt alwayes reioyce in the euening if thou spend the day profitably Be watchfull ouer thy selfe stirre vp thy selfe warme thy selfe and whatsoeuer becomes of others neglect not thy selfe The greater violence thou vsest against thy selfe the more thou shalt profite THE END OF THE FIRST BOOKE OF THE FOLLOWING OF CHRIST THE SECOND BOOKE CHAP. I. Of spirituall conuersation THe Kingdom of God is within you saith our Lord. Luk. 7. Turne thee with thy whole heart vnto our Lord and forsake this miserable world and thy soule shall finde rest Ioel. 2. Learne to despise exteriour things and to giue thy self to the interiour thou shalt perceiue the Kingdome of God to come into thee Ro. 19. For the kingdome of God is peace and joy in the holy Ghost which is not giuen to the wicked Christ will come vnto thee and shew thee his diuine comfort if thou prepare for him a worthy mansion within thee Psal 44. Al his glory and beauty is within and there he pleaseth himselfe The inward man he often visits and hath with him sweet discourses pleasant comfort much peace wonderfull familiarity 2 O faithfull soule make ready thy hart for this Bridegrome that he may vouchsafe to come vnto thee and dwell within thee For he saith If any loue mee hee will keepe my Word and we will come vnto him and will make our aboad with him Ioh. 14. Giue therefore vnto Christ a place in thy heart and deny entrance to all others When thou hast Christ thou art rich and he will suffice thee Hee will be thy faithfull and prouident helper in all things so as thou shalt not need to trust in men For men are soone changed and quickly decay but Christ remaineth for euer and standeth firmely vnto the end Ioh. 12. 3 There is little trust to be put in a fraile and mortall man though hee be profitable and deare vnto thee neither oughtest thou much to bee grieued if sometimes hee crosse and contradict thee Hier. 17. They that to day take thy part to morrow may be against thee and so on the contrary they often turne like vnto the winde Put all thy trust in God and feare and loue him 1. Pet. 5. He wil answere for thee and do in al things what is best Heb. 13. Thou hast not heere a dwelling Citie and wheresoeuer thou bee thou art a stranger and pilgrime neither shalt thou euer haue rest vnlesse thou be perfectly vnited vnto Christ 4 Why doest thou linger and make delayes heere since this is not the place of thy rest Phil. 3. In heauen ought to be thy dwelling and al earthly things are to be regarded as it were in the way Sap. 5. Al things passe away and thou together with them Beware thou cleaue not vnto them lest thou be enthralled and so doest perish Let thy thought be on the highest and thy prayer directed vnto Christ without ceasing If thou canst not contemplate high and heauenly things rest thy selfe in the passion of Châ—â—â—â— and dwell willingly in the wounds of his sacred body For if thou flie deuoutly vnto his holy wounds and to th◠〈◊〉 markes of his passion thou â—halâ— feele great comfort in tribulation neither wilt thou much care for being despised of men and wilt easily beâ—re the words of slanderous tongues 5 Christ was also in the world despised and in great necessity forsaken by his acquaintance friends in the middest of slanders Matth. 1.12.5.26 Ioh. 15. Christ would suffer and be contemned and darest
any one so spirituall that is free from the loue of all earthly things For where is any that is indeed poore in spirit and free from all affection of creatures Far hence and from the end of the world is his price Prou. 31. If a man should giue all his wealth yet is it nothing And if he should doe great penance yet is it little And if hee should attaine to all knowledge hee is yet far off And if hee should haue great vertue and very feruent deuotion yet there is much wanting to wit one thing which is most necessary for him What is that That leauing all he forsake himselfe and goe perfectly from himselfe and retaine nothing of selfe-loue Matth. 16. And vvhen hee hath done all that hee knoweth to bee done let him thinke that hee hath done nothing 3 Let him not weigh that much which might be much esteemed but according to truth let him affirme himselfe to bee an vnprofitable seruant as our Sauiour hath said When you shall haue done all things that are commanded you say Wee are vnprofitable seruants Luk. 17. Then may he be truely poore in spirit and naked and say with the Prophet I am alone and poore yet no man more powerfull no man more free then he that can leaue himselfe and all things and put himselfe in the meanest and lowest place Psal 24. CHAP. XII Of the high way of the holy Crosse VNTO many seemeth hard this speech Deny thy selfe take vp thy crosse and follow Iesus Mat. 16. But it will be much harder to heare that last word Get ye away from me ye cursed into euerlasting fire For they that now willingly heare and follow the word of the Crosse shall not then feare to heare the sentence of euerlasting damnation This signe of the Crosse shall be in heauen when our Lord shall come to judgement Then all the seruants of the Crosse who in their life time conformed themselues vnto Christ crucified shal draw neere vnto our Lord with great confidence 2 Why therefore fearest thou to take vp the Crosse which leadeth thee to a Kingdome In the Crosse is health in the Crosse is life in the Crosse is protection against our enemies in the Crosse is infusion of heauenly sweetnesse in the Crosse is strength of mind in the Crosse is joy of spirit in the Crosse is the height of vertue in the Crosse is the perfection of sanctity There is no health of the soule nor hope of euerlasting life but in the Crosse Take vp therefore thy crosse and follow Iesus and thou shalt goe into life euerlasting Hee is gone before bearing his Crosse Luc. 14. and is dead for thee on the Crosse Ioh. 19. that thou mayest also beare thy Crosse and desire to die on the Crosse with him For if thou diest with him thou shalt also liue with him And if thou bee his companion in paine thou shalt bee partaker with him also in glory 2. Cor. 1. 3 Behold in the Crosse all doth consist and all lyeth in ending our life vpon it for there is no other way vnto life and vnto true inward peace but the vvay of the Holy Crosse and of daily mortification Goe where thou wilt seeke whatsoeuer thou wilt thou shalt not finde a higher way aboue nor a safer way belovv then the vvay of the holy Crosse Dispose and order all things according to thy will judgement yet thou shalt euer finde that of necessity thou must suffer somwhat either willingly or against thy will so as thou shalt neuer fully auoid the Crosse For either thou shalt feele paine in thy body or in thy soule thou shalt suffer tribulation of spirit 4 Sometimes thou shalt be forsaken of God sometimes thou shalt be troubled by thy neighbors which is more oftentimes thou shalt bee irksome to thy selfe neither canst thou be deliuered or eased by any remedie or comfort but so long as pleaseth God thou oughtest to beare it For God wil haue thee learn to suffer tribulation without comfort and that thou submit thy selfe wholly to him and become more humble by tribulation No man hath so liuely a feeling of the Passion of Christ as hee who hath chanced to suffer the like The Crosse therefore is alwaies ready and euery where attendeth thee Thou canst not escape it whither soeuer thou flyest for wheresoeuer thou goest thou cariest thy selfe with thee shalt euer find thy selfe both aboue below without and within which way soeuer thou doest turne thee alwaies thou shalt find the Crosse euery where of necessity thou must haue patience if thou wilt haue inward peace and deserue an euerlasting Crowne 5 If thou beare the crosse willingly it wil beare thee and lead thee to thy desired end to wit where there shall be an end of suffering though heere there shall not If thou beare it vnwillingly thou makest for thy self a new burden encreasest thy load and yet notwithstanding thou must beare it If thou cast away one crosse without doubt thou shalt finde another and that perhaps a more heauy 6 Thinkest thou to escape that which no man could euer auoid Which of the Saints in the vvorld was vvithout crosses and tribulations Verily Iesus Christ our Lord was neuer one houre without paine of suffering so long as hee liued Christ saith he ought to suffer and rise againe from death and so to enter into his glory and how doest thou seeke any other way then this high way which is the way of the holy Crosse Luk. 24. 7 The whole life of Christ was a Crosse and Martyrdome and doest thou seek rest and joy Thou art deceiued thou art deceiued if thou seekest any other thing then to suffer tribulations for this whole mortall life is full of miseries and inuironed on euery side with Crosses Iob. 7. And how much the more one hath profited in spirit so much the heauier Crosses he oftentimes findeth for the loue he beareth to God encreaseth the griefe which hee endureth for his banishment 8 But yet this man though so many waies afflicted is not without the remedy of spirituall consolation for the great good which he perceiueth to grow vnto him by the bearing of his Crosse For whilest he willingly putteth himselfe vnder it all the burthen of tribulation is turned into the confidence of diuine comfort And how much the more the flesh is vvasted by affliction so much the more is the spirit strengthened by invvard grace 2. Cor. 11. 12. And sometimes hee is so comforted with the desire of tribulation and aduersitie for the loue of conforming himselfe to the Crosse of Christ that he would not wish at any time to bee without sorrow and tribulation because hee beleeueth that so much the more gratefull hee shall be vnto God how much the more hee can suffer for him This is not a worke of humane vertue but it is the grace of Christ that can and doth so much in fraile flesh that what naturally it alwaies
curing sundry diseases I will not send them home fasting lest they faint by the way Matth. 15. Mat. 8. Deale thou therefore in like manner now with mee who hast vouchsafed to leaue thy selfe in the Sacrament for the comfort of the faithfull For thou art the sweet refection of the soule and he that eateth thee worthily shall be partaker and heire of euerlasting glory It is necessary for me that do so often fall and sinne so quickly waxe dul and faint that by often prayers and confession and receiuing of thy sacred body I renue clense and inflame my selfe lest perhaps by long abstaining I fall from my holy purpose 3 For man is prone vnto euil from his youth and vnlesse this diuine remedy help him he quickly slideth to worse Gen. 8. This holy Communion therefore draweth backe from euill and comforteth in good For if I be now so often slack and negligent when I communicate or say Masse what would become of me if I receiued not this remedy and sought not after so great a helpe Though euery day I be not fit nor well prepared to say Masse I will endeauour notwithstanding at conuenient times to receiue the Diuine Mysteries and make my selfe partaker of so great a grace For this is the onely chiefe comfort of a faithfull soule whilest she wandreth from thee in this mortall body that being mindfull of her God shee often receiue her Beloued with a deuout minde 4 O wonderfull benignity of thy mercy towards vs that thou Lord God the Creator and giuer of life to all spirits dost vouchsafe to come vnto a poore soule and with thy whole Godhead and humanity to replenish her hunger O happy mind and blessed soule that deserueth to receiue thee her Lord God with deuout affection and in receiuing of thee to be filled with spirituall joy O how great a Lord doth shee entertaine How beloued a guest doth shee harbour How pleasant a companion doth shee receiue How faithfull a friend doth shee accept How beautifull and noble a Spouse doth shee embrace She embraceth him who is to be loued aboue al that is beloued and aboue al things that may be desired Let Heauen and Earth and all their beauty be silent in thy presence For what beauty and praise soeuer they haue it is receiued from thy bounty and shal not equal the beauty of thy name of whose wisedome there is no end Psal 146. CHAP. IV. That many benefits are bestowed vpon them that Communicate deuoutly The voice of the Disciple MY Lord God preuent thy seruant in the blessings of thy sweetnesse that I may deserue to approach worthily and deuoutly to thy holy Sacrament stirre vp my heart vnto thee and deliuer me from all heauines slouth Ps 20. visit me with thy comfort that I may taste in spirit thy sweetnes which plentifully lieth hid in this Sacramēt as a foūtaine Ps 105. Giue light also to mine eyes to behold so great a mystery and strengthen me to beleeue it with vndoubted faith For it is thy worke and not mans power thy sacred institution not mans inuention For no man is of himselfe able to comprehend and vnderstand these things which surpasse the vnderstanding euen of Angels What therefore shall I vnworthy sinner earth and ashes be able to search and comprehend of so high and sacred a mystery 2 O Lord in sinceritie of heart with a good and firme faith and at thy commandement I come vnto thee with hope and reuerence and do verily beleeue that thou art heere present in the Sacrament God and Man Thy holy pleasure is that I receiue thee by charity do vnite my self vnto thee Wherfore I do recurre vnto thy Clemencie and doe craue speciall grace that I may wholy melt in thee and abound with loue and hereafter neuer admit any externall comfort For this most high and worthy Sacrament is the health of the soule and body the remedy of al spirituall sicknes by it my vices are cured my passions bridled temptations ouercome or weakned greater grace infused vertue increased faith confirmed hope strengthened and charity inflamed and enlarged 3 For thou hast bestowed and still oftentimes dost bestow many benefits in this Sacrament vpon thy beloued that receiue it deuoutly my God the protector of my soul the strēgthner of humane frailty and the giuer of all inward comfort Thou impartest vnto them much comfort against sundry tribulations and liftest them vp from the depth of their own basenesse to the hope of thy protection and dost inwardly refresh illustrat them with a certaine new grace in such sort that they who before Communion felt themselues heauy indisposed afterwards being strēgthened with heauenly meat and drinke do find in themselues a great change to the better which thou dost so dispose to thy Elect that they may truly acknowledge and patiently proue how great their owne infirmity is and what benefit and grace they receiue from thee For they of themselues are cold dull and vndeuout but by thee they are made feruent agile and full of deuotion For who is there that approaching humbly vnto the Fountain of sweetnes doth not carry away from thence at least some little sweetnes Or who standing by a great fire receiueth not some small heat thereby Thou art a Fountaine alwayes full and ouerflowing a fire euer burning and neuer decaying Esa 12. Leuit. 6. 4 Wherefore if I cannot draw at the full out of this Fountaine nor drinke my fill I will notwithstanding set my lips to the mouth of this heauenly conduite that I may draw from thence at least some small drop to refresh my thirst to the end I wither not wholy away and perish And though I be not altogether celestial nor so inflamed as the Cherubims and Seraphims notwithstanding I will endeauour to apply my selfe to deuotion and dispose my heart to obtaine some small sparke of diuine fire by humbly receiuing of this Life-giuing Sacrament And whatsoeuer is hereunto wanting in mee good Iesu most blessed Sauiour doe thou supply for mee most benigne and gratious Lord who hast vouchsafed to call vs vnto thee saying Come vnto me all yee that labour and are burdened and I will refresh you Mat. 11. 5 I labour in the sweate of my browes I am vexed with griefe of heart I am burdened with sinnes I am troubled with temptations I am intangled and oppressed with many euill passions and there is none to helpe me none to deliuer and saue me but thou Lord God my Sauiour to whome I commit my selfe and all mine that thou mayest keepe me and bring me to life euerlasting Receiue me to the honor and glory of thy name who hast prepared thy Body and Bloud to be my meat and my drinke Gran◠Lord God my Sauiour that by frequenting thy mysteries my zeale and deuotion may encrease CHAP. V. Of the dignitie of this Sacrament and Priestly function The voice of Christ IF thou hadst angelicall purity and the sanctity of Saint
not for euery vexation of the minde which happeneth to receiue this holy Sacrament but goe presently to confession and willingly forgiue others whatsoeuer offences they haue done against thee and if thou hast offended any humbly craue pardon and God will willingly forgiue thee 4 What auaileth it to delay confession and to defer receiuing Purge thy selfe with speed spit out the venom presently make hast to take a remedy and thou shalt find it better then if thou deferredst it long If thou omittest it to day for this cause perhaps to morrow some greater wil fall out and so thou mayest bee hindred a long time from these diuine Mysteries and become more vnfit Stirre vp thy selfe and shake off all heauines and slouth with the greatest force and speed thou canst For it profiteth nothing to continue long in disquietnes and trouble of minde and for daily incurring impediments to withdraw thy selfe from the Sacraments Yea it hurteth very much to defer Communion long for it is wont to breed a great and dangerous dulnes Alas some cold and dissolute people doe willingly delay their confession and do therefore defer the sacred Communion lest they should bee bound to greater watch ouer themselues 5 O how little charity and weak deuotion haue they that so easily omit the receiuing of these holy mysteries How happy is he and gratefull to God who ordereth so his life and keepeth his conscience in such puritie that hee may bee readie and fit to communicate euery day if it were conuenient and might be done without note If any one sometimes abstaine of humility or by reason of some lawfull impediment he is to be commended for the reuerence which therein he sheweth But if it proceedeth of coldnes he must stirre himselfe vp and doe what lieth in him and God will prosper his desire for the good will he hath to do it which God doth chiefely respect 6 And when any lawfull hinderance doth happen he must alwayes haue yet a good will and louing desire to communicate and so shall hee not lose the fruit of the Sacrament For a deuout person may euery day and houre profitably and without let receiue Christ spiritually and yet on certaine daies and at time appointed he ought to receiue Sacramentally with a reuerend desire the Bodie of his Redeemer and rather seeke the honour and glory of God then his owne comfort For he communicateth mystically and is inuisibly fed as often as he deuoutly calleth to minde the mysterie of the Incarnation and the Passion of Christ and is inflamed with his loue 1. Cor. 11. 7 He that prepareth not himself but when a Feast draweth neere and when custome compelleth him therunto shal often be vnprepared Blessed is he that offereth himselfe vp as an Holocaust and burnt offering to our Lord as often as hee doth celebrate or communicate Bee not too long nor too short in saying Masse but keepe the accustomed manner of those with whom thou liuest Thou oughtest not to be tedious and troublesome to others but to obserue the common course according to the appointment of thy Superiours and rather frame thy selfe to the profit of others then to thine owne deuotion or desire CHAP. XI That the Body of Christ and the holy Scripture are most necessary vnto a faithfull soule The voice of the Disciple O Most sweet Lord Iesu how great is the delight of a deuout soule that feasteth with thee in thy banquet where there is no other meat offred to be eaten but thy selfe her only beloued and most to be desired aboue al the desires of her hart And verily it would be a great comfort vnto mee to powre out teares from the bottome of my heart in thy presence and with deuout Magdalen to wash thy feet with the teares of mine eyes Luk. 7. But where is this deuotion Where is so plentifull shedding of holy teares Surely in the sight of thee and thy holy Angels my whole heart should be inflamed and dissolue into teares for joy For I enioy thee in the Sacrament really present although hidden vnder another forme 2 For to behold thee in thine owne diuine brightnesse mine eyes would not be able to endure it neither could the whole world stand in the clearenes of the glory of thy Maiesty Thou therefore prouidest for my weaknesse in that thou couerest thy selfe vnder the Sacrament I doe really enioy and adore him whome the Angels adore in heauen but I as yet for the time in faith they in his proper forme and without shadow I ought to be contented with the light of true faith and to walke therein vntill the day of euerlasting brightnes breake forth and the shadowes of figures passe away But when that shall come which is perfect the vse of Sacraments shal cease 1. Cor. 13. For the blessed in heauenly glory need not the remedie of Sacraments who rejoyce without end in the presence of God beholding his glory face to face and being transformed by his brightnesse into the brightnesse of the incomprehensible Deitie they taste the word of God made flesh as he was from the beginning and as hee remaineth for euer 3 Whilest I remember these thy wonderfull works all spirituall comfort whatsoeuer becommeth very tedious vnto me for that as long as I behold not my Lord openly in his glory I make no account of whatsoeuer I see or heare in this life Thou art my witnesse O God that nothing can confort mee no creature giue mee rest but thou my God whom I desire to behold euerlastingly But this is not possible whilest I remaine in this mortall life Therfore I must frame my selfe to much patience and submit my selfe to thee in all my desires For thy Saints also O Lord who now rejoyce with thee in the Kingdome of heauen whilst they liued expected in faith and great patience the comming of thy glory Heb. 10. 11. What they beleeued I beleeue what they hoped for I expect whither they are come I trust I shall come by thy grace In the meane time I will goe forward in faith strengthened by the examples of the Saints I haue also deuout bookes for my comfort and for the guide of my life and aboue all these thy most holy Body for a singular remedie and refuge 4 For I perceiue two things to be chiefely necessarie for me in this life without which this miserable life would bee insupportable vnto mee Whilst I am kept in the prison of this body I acknowledge my selfe to stand in need of two things to wit food and light Thou hast therefore giuen vnto me weake creature thy sacred Body for the refection of my soule body Ioh. 6. and hast set thy word as a light vnto my feet Ps 118. without these two I could not well liue For the word of God is the light of the soule and thy Sacrament the bread of life These also may be called the two Tables set on the one side and the other in the store-house of
same strength and knowledge and that hauing vnto God a reuerend dread you neuer offend in thought word or deed but that you may euer loue him for himselfe and all his creatures in due order for him and in him The second is the genitiue case Then must you pray for your genitours your progenitours and parents that is to say your fathers and mothers spirituall and carnall as your ghostly fathers or spirituall soueraignes your godfathers your godmothers your natural father and mother your grandfathers and grandmothers your brothers and sisters and all your kindred In the third place is the datiue case There must you pray for benefactors good doers of whom you haue receiued any manner of gifts spirituall or temporall vnto the wealth of your soule or body In the fourth place is the accusatiue case where you should pray for your enemies such persons as by any meanes haue annoyed hurt or grieued you either ghostly or bodily that is to say in your soule or manners by any suggestion intising euill counsell or euill example In your fame or good name by detraction back-biting or slandering or yet by familier company For a person commonly is reputed supposed to be of such condition as they bee with whom hee hath conuersation company And for them that hurt your body either by strokes or by any other occasion haue hindered the state and health thereof And likewise of your worldly goods or possessions For all these manner of enemies must you pray that our Lord God would forgiue them as you doe and as you would be forgiuen and that they may come to right charity and peace The fifth case is called vocatiue that is to say the calling case where you conueniently may call cry and pray vnto our Lord for all manner of persons that be out of the state of grace either by infidelity as Turkes Sarazens and such other or else by errour as all manner of Heretikes or else by any deadly sinne or offence to God Pray for all these manner of persons that they may come vnto the right way of their saluation In the sixt and last place is the ablatiue case where thou must pray for all those that be taken out of this life that died or passed the same life in charitie now haue need of prayer In the which you may keep a forme of the same order that is before that is to say In stead of the nominatiue where you prayed for your selfe you may now pray for all those that doe abide in paine for any default or offence done by your example or occasion and for the genitiue in the second place for your parents and all your kindred departed this life and in the third place for the datiue pray for your benefactors passed and for the accusatiue in the fourth place you may pray for them that liue in paine for any occosion or example that they gaue vnto you and in the fift place for the vocatiue pray for al them that haue greatest pains in Purgatory least help heere by the suffrage of prayers and for the ablatiue in the sixt and last place pray for all soules in generall And that you may be the more apt to pray call three things oft times to remembrance that is to say what you haue beene what you be and what you shall be First by reason of your body you were conceiued of the most filthy abominable matter of man shamefull to be spoken far more vile then the slime of the earth and after borne in a sinfull soule and purged only by grace And now as vnto the body you bee a muckheape or dunghill of filth more vile then any vpon earth if you remember what doth issue daily and come forth out of the meates of your body And your soule is daily in some sin or at the least full like to be What you shall bee as vnto your body you may see by experience wormes meat earth againe And what shal become of your soul no man in this world can assure you To remember then the joyes of heauen and paines of hell and that both be infinit endlesse and without rebate but both euer encreasing and neuer ceasing neuer haue ease nor rest but euer continue euerlasting To remember then I say these things may greatly mooue you to behaue your selfe in a good sort to studie how you may auoid the one and obtaine the other Remember specially how great a losse it is to lose heauen and how vncomfortable gaines to winne hell and how soone and how lightly either of them may be gotten or lost When any thing then of aduersity hurt or displeasure happen vnto you thinke then or imagine that if you were in hell you should haue the same displeasure and many worse And so to auoid those you shall heere the better suffer and for our Lord the more patiently beare al these that now bee present or any that may come hereafter And in like manner if any good prosperity or pleasure happen vnto you think then that if you were in heauē you should haue that pleasure and many mo excellent joyes And so for the feruent desire of those joyes you shall set little by any worldly comfort or pleasure A good contemplation therefore may it bee vnto you in feasts of holy Saints to thinke record how great paines they suffred here for the loue of our Lord how short these were how soone passed and then againe how marueilous reward they had therefore in blisse and joy euerlasting So the troubles and torments of good persons be soone shortly gone and ended and the joyes and pleasures of sinfull persons do soone fade and fly for euer The good persons for their troubles suffered heere vpon earth doe get and win eternall and euerlasting glory which the euil persons do lose And contrary these euill and sinfull persons for their joy and pleasure heere do receiue by exchange eternall euerlasting shame and rebuke with paine and woe vnspeakable Whensoeuer then you be disposed to sluggishnesse or to bee drowsie remisse in prayers or dull in deuotion then take this little worke or els some other good Treatise and reade therein and euer note well the contents thereof and what is meant thereby And if you be not thereby deliuered or eased thereof then shift vnto some other work or occupatiō so that euer you auoid idlenes and al vaine pastimes which indeed is losse of time And then remember that those that now abide in paine either in hell or yet in Purgatory for such times so passed or lost had rather then all the world haue such time to redeeme their paines by as you may haue if you will Time then vnto all persons well occupied is very precious and deare Take good heede therefore how you spend it or passe it for you can neuer reuoke it or call it backe If the time passe you by trouble and vexation thinke they be
wee bee extolled in our good deeds pag. 188 What we ought to doe and say in euerie thing which we desire pag. 191 That true comfort is to be sought in God alone pag. 194 That all our care is to be placed in God pag. 196 That temporall miseries by the example of Christ are to be borne patiently pag. 198 Of suffering of iniuries and who is proued to be truely patient pag. 201 Of the acknowledging of our owne infirmitie and of the miseries of this life pag. 204 That wee are to rest in God aboue all his gifts pag. 208 Of the remembrance of the manifold benefits of God pag. 213 Of foure things that bring much peace pag. 217 Of flying curious inquiry of the life of others pag. 221 Wherein doth the firme peace of the heart and true profit consist pag. 223 Of the excellencie of a free minde which humble prayer better deserueth then reading pag. 226 That priuate loue most hindereth from the chiefest good pag. 229 Against the tongue of slanderers pag. 432 How we ought to call vpon God and blesse him when tribulation draweth neere pag. 233 Of crauing the diuine aide and confidence of recouering grace pag. 235 Of the contempt of all creatures to finde our Creator pag. 240 Of the deniall of our selues and forsaking our affections pag. 244 Of inconstancy of heart and of directing our finall intentions vnto God pag. 247 That God is sweet aboue all things and in all things to him that loueth pag. 249 That there is no security from temptation in this life pag. 252 Against the vaine iudgements of men pag. 255 Of a full and pure resignation of our selues for the obtaining freedome of heart pag. 257 Of good gouernment in outward things and of recourse to God in dangers pag. 260 That a man be not ouer earnest in his affaires pag. 262 That man hath no good of himselfe nor any thing whereof he can glory pag. 264 Of the contempt of all temporall honors pag. 267 That our peace is not to be placed in men pag. 268 Against vaine and secular knowledge pag. 271 Of not drawing outward things to our selues pag. 274 That credit is not to be giuen to all men and how prone man is to offend in words pag. 275 Of putting our trust in God when euill words arise pag. 280 That all grieuous things are to be endured for life euerlasting pag. 284 Of the euerlasting day and shortnesse of this life pag. 287 Of the desire of euerlasting life and how great rewards are promised to those that fight valiantly pag. 292 How a desolate person ought to offer himselfe into the hands of God pag. 299 That a man ought to imploy himselfe in workes of humilitie when force is wanting for higher exercises pag. 305 That a man ought to esteeme himselfe vnworthy of comfort and to haue deserued stripes pag. 307 That the grace of God is not giuen to those that sauour of earthly things pag. 310 Of the different motions of Nature and Grace pag. 313 Of the corruption of nature and efficacie of diuine grace pag. 320 That we ought to deny our selues and imitate Christ by the Crosse pag. 325 That a man bee not too much deiected when he falleth into some defects pag. 329 Of not searching into high matters and into the secret iudgements of God pag. 333 That all our hope and trust is to be fixed in God alone pag. 341 THE FOVRTH BOOKE WIth how great reuerence Christ is to be receiued pag. 349 That great goodnes and charity of God is bestowed vpon man in this SacrameÌ„t pag. 356 That it is profitable to communicate often pag. 361 That many benefits are bestowed vpon them that communicate deuoutly pag. 365 Of the dignity of this Sacrament and Priestly function pag. 371 An Interrogation of the exercise before Communion pag. 374 Of the discussing of our owne conscience and purpose of amendment pag. 375 Of the oblation of Christ on the Crosse and resignation of our selues pag. 379 That we ought to offer vp our selues and all that is ours vnto God and to pray for all pag. 381 That the holy Communion is not lightly to be forborne pag. 386 That the Body of Christ and the holy Scripture are most necessary vnto a faithfull soule pag. 392 That he that is to communicate ought to prepare himself with great diligence pag. 399 That a deuout soule ought to desire with her whole heart to be vnited vnto Christ in the Sacrament pag. 403 Of the feruent desire of some deuout persons to receiue the body of Christ pag. 406 That the grace of deuotion is obtained by humilitie and deniall of our selues pag. 409 That we ought to manifest our necessities vnto Christ and to craue his grace pag. 412 Of burning loue and vehement desire to receiue Christ pag. 414 That a man bee not a curious searcher of this Sacrament but an humble follower of Christ submitting his sense vnto faith pag. 418 OF THE FOLLOWING OF CHRIST THE FIRST BOOKE CHAP. I. Of the Imitation of Christ and contempt of all the vanities of the world HEE that followeth me walketh not in darknes saith our Lord. Ioh. 8. These are the words of Christ by which we are admonished that we ought to imitate his life and manners if we will be partakers of his diuine light and be deliuered from all blindnesse of heart Let therefore our chiefe care be to meditate vpon the life or Iesus Christ 2 The doctrine of Christ exceedeth all the doctrine of the Saints and hee that had the light of spirit would discouer therein a secret and hidden Manna But it falleth out that many who often heare the Gospell of Christ doe yet feele in themselues but slender motion of any holy desire because they are voide of the Spirit of Christ But whosoeuer will fully and feelingly vnderstand the words of Christ must endeauour to conforme his life wholly to the life of Christ 3 What will it auaile thee to dispute profoundly of the Trinitie if thou be void of humility and thereby displeasing to the Trinitie High words surely make a man neither holy nor just but a vertuous life maketh him deare to God I had rather feele compunction then vnderstand the definition thereof 1. Cor. â—â— If thou diddest know the whole Bible by heart and the sayings of all the Philosophers what would all that profit thee without charity and the grace of God Vanity of vanities and al is vanity but only to loue God and wholly to serue him Eccles 1. This is the highest wisdome by contempt of the world to tend towards the Kingdome of heauen 4 It is therefore vanity to seeke after fading riches and to repose trust in them It is also vanity to gape after honors and to climbe to high degrees It is vanity to follow the appetites of the flesh and to labour for that for which thou must afterwards suffer more griueuous punishment Vanity it is to wish to liue long and to
be carelesse to liue well It is vanity to minde onely this present life and not to fore-see those things which are to come It is vanity to set thy loue on that which speedily passeth away and not to hasten thither where euerlasting joy is permanent 5 Call often to minde this prouerbe That the eye is neuer satisfied with seeing nor the eare filled with hearing Eccles 1. Endeauour therefore to withdraw thy heart from the affection of visible things and to turne thy selfe to the inuisible For they that follow their sensuality doe staine their owne consciences and lose the grace of God CHAP. II. Of the humble conceit of our selues ALL men by nature desire to know but what auaileth knowledge without the feare of God Eccles 1. Arist l. 1. Metaph. cap. 1. Surely an humble husbandman that feareth God is better then a proud Philosopher that neglecting himselfe laboureth to vnderstand the course of the heauens Who so knoweth himselfe wel groweth daily more contemptible in his owne conceit and delighteth not in the praises of men If I vnderstood all that is to be knovvne in the vvorld and were not in charity what would that helpe me in the sight of God vvho vvill judge mee according to my deeds 2 Giue not thy selfe to inordinat desire of knowledge for therein is much distraction and deceit The learned are willing to seeme so to others and to bee accounted wise 1. Corinth 8. There be many things vvhich to knovv doth little or nothing profit the soule and he is very vnvvise that bestovveth his labour about other things then those that may auaile him for the health of his soule Many vvords doe not satisfie the desires of the heart but a good life comforteth the minde and a pure conscience giueth great assurance in the sight of God 3 Hovv much the more thou knovvest and hovv much the better thou vnderstandest so much the more grieuously shalt thou therefore bee judged vnlesse thy life bee also more holy Be not therefore extolled in thy owne mind for any arte or science which thou knowest but rather let the knowledge giuen thee make thee more fearefull If thou thinkest that thou vnderstandest and knowest much know also that there be many things more which thou knowest not Thinke not too well of thy selfe but rather confesse thine ignorance Rom. 12. Why wilt thou preferre thy selfe before others sith there bee many more learned and skilfull in the Law then thou If thou wilt know or learne any thing profitable desire not to be knowne and to be little esteemed of by men 4 The highest and most profitable reading is the true knowledge and consideration of our selues It is great wisedome and perfection to esteeme nothing of our selues and to thinke alwaies wel and commendably of others If thou shouldest see another openly sinne or commit any heynous offence yet oughtest thou not to esteeme the better of thy selfe for thou knowest not how long thou shalt bee able to remaine in good estate Wee are all fraile but thou oughtest to esteeme none more fraile then thy selfe Gen. 8. CHAP. III. Of the doctrine of Truth HAppy is he whom Truth by it selfe doth teach not by figures and voices that passe away but as it is in it selfe Psal 93.1 Our owne opinion and sense doe often deceiue vs and it discernes little What auaileth it to dispute and contend about darke and hidden things whereas for being ignorant of them we shall not so much as once be reprehended at the day of Iudgment Eccl. 3. It is a great folly to neglect the things that are profitable and necessary and giue our mindes to that which is curious and hurtfull we haue eies and doe not see Psal 113. 2 And what haue we to doe with the termes and distinctions of Logitians Hee to vvhom the eternall Word speaketh is deliuered from multitudes and diuersities of opinions By that one Word all things doe speake and all declare the same and this is the beginning and that which speaketh vnto vs. No man without that Word vnderstandeth or judgeth rightly Hee to vvhom all things are one vvho draweth all things to one and seeth all things in one may enjoy a quiet minde and remaine peaceable in God O God the eternal Truth make me one with thee in euerlasting charity It is tedious to me often to reade and heare many things In thee is all that I vvould haue and can desire Let all Doctors hold their peace let all creatures be silent in thy sight speak thou alone vnto me 3 How much the more one is retired vvithin himselfe and becommeth inwardly sincere and pure so much the more and higher mysteries doth he vnderstand vvithout labour for that he receiueth light of vnderstanding from aboue Mat. 11. Luk. 10. A pure sincere and stayed spirit is not distracted though hee be imployed in many vvorkes for that hee worketh all to the honor of God and laboureth for invvard tranquillitie without seeking himselfe in any thing he doth Who hinders and troubles thee more then the vnmortified desires of thine owne heart A good and deuout man first of all disposeth in himselfe his outvvard vvorks neither do they draw him to the desires of an inordinate inclination but he ordereth them to the prescript of reason Who hath a greater combate then he that laboureth to ouercome himselfe This ought to be our endeauour to conquer our selues daily to vvaxe stronger and be more able to subdue our passions and alwayes in this way to get some ground 4 All perfection in this life hath some imperfections mixt with it and no knowledge of ours is voide of darknes and ignorance An humble knowledge of thy selfe is a more secure way to God then a deep search after learning yet learning is not to be blamed nor the only knowledge of any thing whatsoeuer is to be disliked it being good in it selfe and ordained by God but a good conscience and a vertuous life is to be preferred before it And for that many endeauour rather to get knowledge then to liue well therefore they are often deceiued and reape either none or very slender profit of their labours 5 O if men bestowed as much labour in the rooting out of vices and planting of vertues as they do in mouing doubts and questions neyther would there so much hurt bee done nor so great scandall be giuen in the world nor so much loosnes be practised in places erected for vertue Truely at the day of Iudgement we shall not be examined what wee haue read but what we haue done nor how well we haue spoken but how vertuously we haue liued Math. 23. Tell me now where are all those great Doctors and Ministers with whom thou wast well acquainted whilest they liued and flourished in learning Now others possesse their liuings and perhaps doe scarce euer think of them In their life-time they seemed something and now they are not spoken of 6 O how quickly doth the glory of this world
and contemptible in the sight of the world it is fruitfull and of great esteeme in the sight of God For God weigheth more with how much loue one worketh then how much he doth Hee doth much that loueth much Luk. 7. 2 He doth much that doth a thing well he doth well that rather serueth the common good of others then his owne will Phil. 2. Oftentimes it seemeth to bee charity and it is rather carnality because naturall inclination selfe-will hope of reward and desire of our owne commodity will seldome be wanting 3 He that hath true and perfect charity seeketh himselfe in nothing but onely desireth in all things that the glory of God should be exalted Phil. 2.3 1. Cor. 13. He also enuieth none because he loueth no priuat good neither will he reioyce in himself but wisheth aboue al things to enioy God Psal â—7 24 He attributeth nothing that is good to any man but wholly referreth it vnto God from whom as from the fountaine all things proceed in whom finally all Saints haue perfect rest by fruition of his glory O he that had one sparke of perfect charitie how easily would hee discerne that all earthly things be full of vanity CHAP. XVI Of bearing with the defects of others THose things that a man cannot amend in himselfe or in others he ought to suffer patiently vntill God ordaine otherwise Thinke that perhaps it is better so for thy triall and patience without which our merits are not much to be esteemed Thou oughtest to pray notwithstanding when thou hast such impediments that God would vouchsafe to helpe thee and that thou mayest beare them patiently Matth. 6. Luk. 11. 2 If one that is once or twice warned doth not amend contend not with him but commit all to God that his will may be fulfilled and his name honored in all his seruants vvho knovveth hovv to turne euill into good Matth. 6. Endeauour to be patient in bearing with the defects and infirmities of others for that thy selfe also hast many things which must bee suffered by others Thess 5. Ioh. 1. Luk. 6. If thou canst not make thy selfe such an one as thou wouldest how canst thou expect to haue another in all things to thy liking Wee vvould vvillingly haue others perfect and yet vvee amend not our owne faults 3 We vvill haue others seuerely corrected and vvill not be corrected our selues The large libertie of others displeaseth vs and yet we will not haue our desires denied vs. Wee will haue others kept vnder by rigorous lawes but in no sort wil we our selues be restrained And thus it appeareth how seldome we weigh our neighbour in the same balance with our selues If all men were perfect vvhat should vvee haue to suffer of our neighbour for God 4 But novv God hath thus ordained that vve may learne to beare one anothers burden Gal. 6. for no man is without defect no man without burden no man sufficient of himselfe no man endued with so much wisdom as he needeth but we ought to beare with one another comfort one another helpe instruct and admonish one another 1. Thess 5. and 1. Cor. 12. Aduersitie best discouereth how great vertue each one hath for occasions make not a man fraile but doe shew what he is CHAP. XVII Of Religious life THou must learne to breake thy owne will in many things if thou wilt haue peace and concord with others It is no small matter to dwell in community or in a congregation and to conuerse therein without complaint and to perseuer there faithfully vntill death Blessed is he that hath there liued well and ended happily If thou wilt perseuer in grace as thou oughtest and profit in vertue esteeme thy selfe as a banished man and a pilgrime vpon earth Thou must be contented for the loue of Christ to be esteemed as a foole in this world if thou desire to leade a vertuous and perfect religious life 2 The wearing of religious habit and shauing of the crowne doe little profit but change of manners and perfect mortification of passions make a true religious man 1. Pet. 2. He that seeketh any thing else but God and the health of his soule shal finde nothing but tribulation and sorrow Eccls. 1. 4. Neither can he remaine long in peace that laboureth not to be in the meanest place and subiect to all 3. Thou camest to serue not to be serued Know that thou wast called to suffer and to labour not to be idle or to spend thy time in talke Mat. 20. Heere in the Schoole of Christ men are prooued as gold in the fornace Heere no man can stand vnlesse hee humble himselfe vvith his vvhole heart for the loue of God CHAP. XVIII Of the examples of the holy Fathers COnsider the liuely examples of the holy Fathers in whom true perfection and religion shined and thou shalt see how little it is and almost nothing which we doe now in these dayes Heb. 11. Alas what is our life if it be compared to them The Saints and friends of Christ serued our Lord in hunger and thirst in cold and nakednesse in labour and vvearinesse in vvatching and fasting in prayer and holy meditations in persecutions and many reproaches 2 O how many and grieuous tribulations suffered the Apostles Martyrs Confessors Virgins and all the rest that endeauoured to follow the steppes of Christ They hated their liues in this world Ioh. 12. that they might possesse their soules in euerlasting life Mat. 7. O how strait and poore a life led the holy Fathers in the vvildernes How long and grieuous temptations suffred they How often and how grieuously were they assaulted by their ghostly Enemie How feruent prayers offered they daily to God! How rigorous abstinence did they vse Hovv feruent zeale and care had they of their spirituall profit How strong and continuall a combate had they for the ouercomming of vices How pure and vpright intention kept they vnto God! In the day they laboured and in the night they attended to continuall prayer although when they laboured also they ceased not from mentall prayer 3 They spent all their time with profit euery houre seemed short for the seruice of God and for the great sweetnes they had in contemplation they forgot the necessity of corporall refection They renounced all riches dignities honors friends and kinsfolkes they desired to haue nothing vvhich appertained to the world they scarse tooke things necessary for the sustenance of life they grieued to serue their bodies euen it necessity They were poore in earthly things but rich in grace and vertues Outwardly they wanted but inwardly they were replenished with grace and spirituall comfort 4 They were strangers in the world but neere and familiar friends to God They seemed to themselues as nothing and abiect to this world but they were precious and beloued in the eyes of God They were grouÌ„ded in true humility liued in simple obedience walked in charity and patience and therefore they profited
daily in spirit and obtained great grace in Gods sight They were giuen for an example and patterne of perfection in Gods Church their example should more stir vs vp to a desire of our spiritual profit then the nūber of the luke-warme dissolute liuers draw vs to the neglect therof 5 O how great was the feruour of all religious persons in the beginning of their holy institution How great was their deuotion to prayer How diligent emulation of vertue How exact discipline flourished How great reuerence and obedience vnder the rule of their Superiour obserued they in al things Their footsteps yet remaining doe testifie that they were indeed holy and perfect men who sighting so valiantly trode the world vnder their feet Now he is greatly accounted of that breaketh not the rule that can with patiēce endure that which he hath professed 6 O coldnes and negligence of our time that we so quickly decline from our first feruour and are come to that passe that very slouth and coldnesse of spirit makes our owne liues tedious vnto vs Would to God the desire to profite in vertue did not wholly sleepe in thee who hast often seene the holy examples of deuout and religious soules CHAP. XIX Of the Exercise of a good and Religious person THe life of a religious person ought to shine with all vertues that he may inwardly be such as outwardly he seemeth to men Mat. 5. And with reason thou oughtest to bee much more within then is perceiued without for God beholdeth the heart Psal 33. Heb. 4. Psal 15. whom we ought most highly to reuerence wheresoeuer wee are and walke in purity like Angels in his sight and to renue daily our purposes and stir vp our selues to feruour as though this were the first day of our conuersion and to say Helpe me my God in this my good purpose and in thy holy seruice and grant that I may now this day begin perfectly for that which I haue done hitherto is nothing 2 According to our purpose shall be the successe of our profit and much diligence is necessary to him that will profit much And if he that firmely purposeth often faileth what shall he doe that seldome purposeth any thing or with little certainty It may fall out sundry waies that we leaue off our purpose and if for light occasions wee omit our accustomed exercises it seldome passeth without some losse The purpose of just men is rather grounded vpon the grace of God then on their owne wisdome in whom also they alwayes haue confidence in whatsoeuer they take in hand For man doth purpose but God disposeth neither is the way of man in his own hands Prou. 16. 3 If an accustomed exercise bee sometimes omitted for some worke of charitie or of intention to profit our neighbour it may easily afterward be recouered Eccles 7. but if it be lightly left through inconstancie or negligence it is an offence and will proue hurtfull Though vve endeauour what we can yet shall we faile in many things But yet me must alwaies purpose something certaine especially against that which most hinders vs. We must examine well and order both our exteriour and interiour actions for that both are expedient for our progresse in vertue 4 If thou canst not alwaies recollect thy selfe yet do it sometimes and that at least once euery day to wit in the morning or euening In the morning make thy good purpose Deu. 4. in the euening examine thy self what thou hast bin that day in word deed or thought for that in these oftentimes perhaps thou hast offended God and thy neighbour Arme thy selfe with courage against the malicious attempts of thine enemy Refraine gluttony and thou shalt more easily bridle all the disordered inclinations of the flesh Neuer be altogether idle but either reading or writing or praying or meditating or labouring something of profit for the common good but bodily exercises are to be discreetly vsed and not to be vndertaken equally of all 5 Those things that be not common are not to be done in the sight of al for priuate things are best done in secret But thou must beware thou neglect not that to which thou art bound by common rule and be ready in performing thy priuate deuotions but hauing fully and faithfully accomplished all thy duties those things that were enioyned thee if thou hast further leasure returne to thy selfe as thy deuotion desireth All cannot vse the same exercise but one is more conuenient for this person another for that According to the diuersity of times also diuers exercises are fitting for some suite better with festiuall daies others with daies of labour We haue need of one kind in temptations and of others in time of peace and quiet Wee desire to thinke of other things when we are sorrowfull then we do when we are cheerefull in our Lord. 6 When principall feasts draw neere good exercises are to be renued and the intercessions of Saints more feruently to be implored From feast to feast we should make some good purpose as though wee were then to depart out of this world and to come to the euerlasting feasts of heauen And therefore we ought to prepare our selues carefully at holy times and to liue more deuoutly and to keepe more exactly all things that wee are to obserue as though shortly we were to receiue reward of our labour at Gods hands 7 And if it bee differred let vs thinke that we were not well prepared nor worthy as yet of so great glory as shal be reuealed in vs at the time appointed and let vs labour to prepare our selues better for our departure Rom. 8. Blessed is that seruant saith S. Luke the Euangelist whom when his Lord commeth he shall finde watching Luk. 13. verily I say vnto you he shall place him ouer all that he possesseth Mat. 24. CHAP. XX. Of the loue of Solitude and Silence SEeke a fit time to attend to thy selfe and often thinke of the benefits of God Leaue curious things Reade ouer such matters as may cause rather compunction then the labour of much study If thou withdraw thy selfe from superfluous talk and idle wandring about as also from hearing of newes tales thou shalt finde sufficient and fit time to thinke of good things The greatest Saints auoided the company of men as much as they could and chose to liue to God in secret Hebr. 3. 2 One said As often as I haue bin amongst men I haue returned lesse man Senec. ep 7. The same we finde by experience when wee talke long It is easier to keepe silence altogether then not to exceed in words It is easier for a man to keep home then to demeane himselfe as he ought in all things abroad He therefore that desireth to attaine to internal spirituall graces ought with Iesus to withdraw himselfe from the people Mat. 4. No man goeth safely abroad but hee that gladly keepeth home Eccl. 3. No man securely gouerneth but he
that wee had spent one day well in this world Many doe reckon the yeares of their conuersion but full slender oftentimes is the fruit of amendment If it be a dreadfull thing to die perhaps it will be more dangerous for thee to liue long Blessed is hee that hath alwayes before his eyes the houre of hia death and disposeth himselfe daily therunto Eccl. 7. If thou hast at any time seen a man die thinke with thy selfe that thou must one day passe the same way 3 When it t s morning think that perhaps thou shalt not liue vntill night and when euening comes do not dare to promise vnto thy selfe the next morning Heb. 9. Be alwaies ready so order thy selfe that death may neuer take thee vnprepared Many die suddenly for the Sonne of Man will come when we least think of it Luk. 21. When that last houre shal come thou wilt begin to thinke far otherwise of thy life and much lament that thou hast beene so slack and negligent Matth. 24. Luk. 12. 4 O how wise and happy is hee that now laboureth to be such in his life as he wisheth to be found at the houre of his death For the perfect contempt of the world the feruent desire to profit in vertue the loue of discipline the labour of penance the readines of obedience the forsaking of our selues and the bearing patiently of all aduersitie for the loue of Christ will giue great confidence of a happy end Thou mayest doe much good whilest thou art wel but when thou art sick what thou wilt be able to doe I know not Few doe grow better and amend themselues with sicknesse as also they that wander much abroad seldome become holy 5 Trust not vpon thy friends or neighbours neither do thou put off to future time the care of thy soules health for thou shalt sooner be forgotten then thou doest imagine Esay 30. 31. Hier. 17. 48. It is better now to prouide in time and doe some good before thou goest then to trust in the helpe of others when thou art gone Mat. 6. If thou hast no care of thy selfe now when thou hast time who will be carefull for thee hereafter The time which now thou hast is very precious Now are the daies of health Now is the time acceptable But alas that thou spendest it so little to thy profit in which thou mightest gaine eternall life The time will come when thou wilt desire one day or one houre to amend and I cannot assure thee that thou shalt obtaine it 6 O my dearest brother from how great danger mayest thou deliuer thy selfe From how great feare maeyst thou bee freed if thou doest now liue fearefull and carefull of thy death Labour to liue in such sort that at the houre of death thou maist rather reioyce then feare Learne now to die to the world that thou maist then begin to liue with Christ Learne now to contemne all earthly things that thou mayest then freely go to Christ Chastise now thy body with pennance that thou mayst then haue assured confidence 1. Cor. 9. 7 Ah foole why dost thou thinke thou shalt liue long being not certaine of so much as one day Luk. 12. How many haue been deceiued and taken out of this world on a sudden when they least expected it How often hast thou heard how such a one was suddenly slaine another was drowned another falling from some high place brake his necke another died at his meate another when hee was playing one came to his end by fire another by sword another by plague another died by the hands of theeues So as death is the end of al and the life of man passeth away like a shadow 8 Who will remember thee and vvho vvill pray for thee after thy death Iob 14 Do now beloued brother doe novv vvhat thou canst for thou knowest not how soone thou shalt die nor what shall befall thee after thy death Now whilest thou hast time heape together eternall riches Matth. 1. Luk. 11. Thinke on nothing but on the health of thy soule Gal. 6. Haue care only on that which belongeth to God Luk. 16. Make the Saints of God thy friends by honouring them and imitating their vertues that when thou departest this life they may receiue thee into their euerlasting dwellings Hebr. 11. 9 Esteeme thy selfe as a pilgrime and stranger vpon earth and as one to whom the affaires of this world doe nothing appertaine 1. Pet. 2. Keepe thy heart free and lifted vp to God for thou hast not heere any permanent Citie Heb. 13. Send thither thy prayers daily with sighes and teares that thy soule may deserue to passe with much happinesse to our Lord after death CHAP. XXIV Of Iudgement and the punishment of sinne IN all things consider the end and how thou wilt be able to stand before that seuere Iudge from whom nothing can be hidden and is not appeased with gifts nor admitteth excuses but judgeth according to justice Heb. 10. O most wretched and foolish sinner that fearest sometimes the countenance of an angry man what answer wilt thou make to God to whō al thy wickednes is known Iob 9. Why prouidest thou not for thy selfe against that rigorous day of Iudgement in which no man can be excused or defended by another but euery one will be burden enough to himselfe Luk. 16. Now thy paines are profitable thy teares acceptable thy cries are heard thy sorrow satisfieth for thy sinnes and purgeth thy soule 2. Cor. 6. 2 The patient man hath a great and healthfull purgatory Iam. 1. who receiuing iniuries grieueth more for the others malice then for his owne wrongs Luk. 23. prayeth willingly for his aduersaries and from his hart forgiueth their offences Act. 7. delayeth not to aske forgiuenesse of whomsoeuer hee hath offended is sooner moued to compassion then to anger vseth often violence to himselfe and laboureth with his whole force to subdue the flesh in all things to the spirit It is better to purge our sinnes and vices now then to reserue them for Purgatory Verily the inordinate loue we beare to our selues deceiueth vs. 3 What other thing shal that fire feed on but thy sinnes How much the more thou sparest thy selfe now and followest the desires of thy corrupt nature so much the more grieuously shalt thou be punished hereafter and so much the more matter dost thou keep for that purging fire In the selfe-same wherin a man hath sinned shall he be more grieuously punished There shall the slouthfull be pricked forwards with burning goads There shall the Gluttons be tormented with insatiable hunger and thirst There shall the lasciuious and the louers of pleasures be couered ouer vvith burning pitch and brimston The enuious like raging dogs shall there howle for griefe 4 There is no vice that shall not haue his proper torment The proud shall be full of all shame and confusion The couetous shall be in miserable want One houre of paine there shall be
abhorreth and flieth that by feruour of spirit it taketh hould on and loueth 9 It is not according to mans inclination to beare the crosse to loue the crosse to chastise and subdue the body to fly honors to suffer contumelies with a ioyfull hart to despise himselfe and to wish to be despised to beare al aduersities and domages and to desire no prosperity in this world If thou considerest thy selfe thou shalt bee able to performe no such matter of thy selfe 2. Cor. 3. But if thou trustest in our Lord strength shall be giuen thee from heauen and the world and flesh shall bee made subiect to thy command Neither shalt thou feare thy enemy the Diuell if thou be armed with faith and signed with the Crosse of Christ 10 Resolue therfore with thy selfe like a good and faithfull seruant of Christ to beare manfully the Crosse of thy Lord who was crucified for thy loue Prepare thy selfe to beare many aduersities and diuers kinds of troubles in this miserable life for so it will be with thee whersoeuer thou be and so surely thou wilt finde it whersoeuer thou hide thy selfe So it must be and there is no remedy or means to auoid tribulation sorow but to beare them Drink of the chalice of our Lord willingly if thou wilt be his friend desirest to haue part with him Mat. 20. Leaue the desire of comforts to God let him do therin as shal best please him Io. 28. Set thou thy heart vpon the suffering of tribulations account them the greatest comforts for that the passions of this life are not according to future glory although thou alone couldest suffer them all Rom. 8. 11 When thou shalt come to this estate that tribulation shall seeme sweet and pleasant vnto thee for Christ then thou mayest thinke it is well with thee for thou hast found a Paradise vpon earth Galath 6. As long as it is grieuous vnto thee to suffer and that thou desirest to flie it so long shalt thou be ill at ease and the tribulation thou fliest will follow thee euery where 12 If thou setlest thy selfe to that thou oughtest to wit to suffer and to die to thy selfe it will quickly be better with thee and thou shalt find peace Although thou shouldest haue beene rapt euen vnto the third heauen with Paul 1. Cor. 12. thou art not for this assured that thou shalt suffer no contradiction I saith Iesus will shew him how great things he must suffer for my name Act. 9. It resteth therefore that thou suffer if thou wilt loue Iesus and perpetually serue him 13 O would to God thou wert worthy to suffer somthing for Iesus How great glory would it be vnto thee what joy to all the Saints of God how great edification also to thy neighbour For al do commend patience though few desire to suffer With great reason thou oughtest to be willing to suffer a little for Christ since many suffer far greater things for the loue of the world Psal 43. 14 Know for certaine that thou oughtest to leade a dying life And how much the more euery one dyeth to himselfe so much the more doth hee begin to liue to God No man is fit to attaine vnto heauenly things vnlesse hee submit himselfe to the bearing of aduersities for Christ Nothing is more gratefull vnto God nothing more vvholesome to thee in this vvorld then to suffer vvillingly for Christ And if it were in thy choice thou shouldest rather wish to suffer aduersities for Christ then to enjoy the delight of many comforts because by these meanes thou shouldest be more like vnto Christ and more conformable to all the Saints For our merit and the perfection of our estate consisteth not in much sweetnesse and comforts but rather in suffering great afflictions and tribulations 15 If there had beene any better thing and more profitable to the health of man then suffering surely Christ would haue shewed it by word and example But hee plainly exhorted al the disciples that followed him and all that desire to follow him to the bearing of the Crosse and saith If any man wil come after me let him deny himselfe take vp his Crosse and follow me Luk. 9. So as when we haue read and searched all let this be the last conclusion That by many tribulations we must enter into the Kingdome of God Act. 14. The end of the second Booke OF THE FOLLOWING OF CHRIST THE THIRD BOOKE CHAP. I. Of the inward speech of Christ vnto a faithfull soule I Will heare what our Lord God will speake in me Psal 84. Blessed is the soule that heareth our Lord speaking in her and receiueth from his mouth the word of comfort 1. King 3. Blessed are those ears that receiue the sound of the diuine voice and listen not to the whispering of the world Blessed indeed are those eares that harken not to the voice which soundeth outwardly but vnto truth which teaceth inwardly Matth. 13. Blessed are the eyes that being shut vp to outward things are attentiue to those things that are internall Blessed are they that enter into the inward things and endeauour to prepare themselues more and more by daily exercises to the attaining of heauenly secrets Blessed be they that delight to attend to the seruice of God and cast from them all impediments of this world 2 Consider these things my soule and shut vp the dores of thy sensuall desires that thou mayest heare what thy Lord God speaketh in thee Psal 84. Thus saith thy beloued I am thy safety thy peace and thy life Keepe thy selfe with me and thou shalt find peace Forsake all transitory things and seeke those that be euerlasting Psal 34. What are temporall things but deceiuing snares And what do all creatures auaile thee if thou bee forsaken by the Creator Forsake therefore all earthly things and labour to please thy Creator and bee faithfull vnto him that thou mayest attaine vnto true happinesse CHAP. II. That truth speaketh inwardly without noyse of Words THE SERVANT SPeake Lord for thy Seruant heareth I am thy Seruant grant mee vnderstanding that I may knovv thy testimonies Stirre vp my heart to heare the words of thy mouth 1. King 3. Psalm 118. Let thy speech descend as the dew into my soule The children of Israel in times past said vnto Moyses Speake thou vnto vs and wee shall heare thee Let not our Lord speake vnto vs lest perhaps wee die Exod. 20. Not so Lord not so I beseech thee But rather with the Prophet Samuel I humbly and earnestly intreate speak Lord for thy seruant heareth 1. Reg. 3. Let not Moyses speake vnto mee nor any of the Prophets but thou rather speake my Lord God the inspirer and inlightner of all the Prophets for thou alone without them canst perfectly instruct me but they without thee can profit nothing 2 They can pronounce words but they giue not spirit They speake meruailous well but if thou hould thy peace they inflame not the
hart They deliuer the letters but thou openest the sense They bring foorth mysteries but thou disclosest the vnderstanding of sealed things They declare thy Commandements but thou helpest to fulfill them They shew the way but thou giuest strēgth to walke it They worke only exteriourly but thou instructest and enlightnest the hearts They water outwardly but thou giuest fruitfulnes They sound foorth words but thou giuest vnderstanding to the hearing 3 Let not therefore Moyses speak vnto me but thou my Lord God the euerlasting truth lest perhaps I shold die and become without fruit if I be warned outwardly onely and not inflamed within lest the word heard and not fulfilled knowen not loued belieued not obserued should increase my judgement Speak therfore Lord for thy seruant heareth for thou hast the words of euerlasting life 1. King 3. Speak vnto me to the comfort of my soule to the amēdmēt of my whole life to thy praise glory euerlasting honor Ioh. 6. CHAP. III. That the words of God are to be heard with humility and that many weigh them not OVR LORD SOnne heare my words words of great comfort excelling all the knowledge of the Philosophers and wise men of this world My words are spirit and life not to be weighed by the vnderstanding of man Ioh. 6. They are not to be drawne to vaine liking but to be heard with silence and to be receiued with all humility and great affection SER. And I said Blessed is the man whom thou shalt instruct O Lord and shalt teach thy Law that thou mayest giue him quietnes from euill daies and that hee bee not destroyed vpon earth Psal 93. LORD 2 I saith our Lord haue taught the Prophets from the beginning and cease not continually to speake to euery one but many are deafe and giue no eare to my speech Heb. 1. The greater number do more willingly listen to the world then to God and follow sooner the desires of their flesh then the will of God The world promiseth temporall and small things and is serued with great diligence I promise most high and eternal things and the hearts of men are nothing moued with it Who is he that serueth and obeyeth me with equall care to that with which the world and the Lords thereof are serued Blush Sidon saith the sea Esa 23. And if thou aske the cause heare vvhereof For a little prebend a long jorney is vndertaken for euerlasting life many will scarce once lift a foot from the ground A thing of small value is sought after greedily for a peny sometimes there is great contention for a vaine thing and sleight promise men doubt not to toile day and night 3 But alas for an vnchangeable good for an inestimable revvard for the highest honour and glorie without end they are loath to take the least paines Blush therefore slouthfull and complaining Seruant that they are found more ready to destruction then thou to life They reioyce more at vanity then thou at truth And yet they are sometimes frustrated of their hope but my promise deceiueth none nor sendeth him away empty that trusteth in me Rom. 1. Matth. 24. I will giue that which I haue promised I will fulfill that which I haue said but to him that remaines faithfull in my loue to the end Apoc. 2. I am the reward of all good and do try my deuout seruants in forcible proofes Mat. 5.15 4 Write my words in thy heart and thinke diligently of them for they will bee necessary in time of temptation What thou vnderstandest not whē thou readest thou shalt know in the day of visitation I am wont to visite my elect two seuerall wayes to wit with temptation and comfort And I daily reade two lessons vnto them one reprehending their vices another exhorting them to the encrease of vertues Hee that hath my words and despiseth them hath within him that shal judge him at the last day A prayer to implore the grace of deuotion SER. 5 Lord my God thou art all that I can desire Who am I that dare speake vnto thee I am thy poorest seruant and a most vile worme much more poore and contemptible then I can or dare expresse Gen. 18. Remember Lord that I am nothing haue nothing and can doe nothing Thou alone art good just and holy thou canst doe all things performest all things leauing only a sinner void of al good Call to mind thy mercies and fill my hart with thy grace who wilt not that thy workes be void 6 How can I support my selfe in this miserable life vnlesse thy mercy and grace comfort me Turne not thy face from me delay not thy visitation draw not away thy comfort lest my soule become as earth without water vnto thee Psal 68. Lord teach me to fulfill thy will teach me to liue worthily and humbly in thy sight for thou art my wisdome thou doest perfectly know me and didst know me before the world was made and before I was borne in the world Psal 142. CHAP. IV. That we ought to liue in truth and humility in the sight of God OVR LORD SOnne walke in my sight in sincerity and truth and euer seeke me in plainenesse of heart He that walketh in my sight in truth shal be defended from euill incursions and truth shall deliuer him from seducers and from the detractions of the wicked Gen. 17. Wisd 1. If truth shall haue deliuered thee thou shalt be truely free and shalt not care for vaine speeches of men 1. Ioh. 8. SER. Lord it is true According as thou sayest so I beseech thee let it be done with me and keepe me and bring mee to a happy end Let thy truth teach me and let it deliuer me from all euill affection and inordinat loue and I shall walke with thee in great freedome of heart LORD 2 I wil teach thee saith the Truth those things that are right and pleasing in my sight Thinke of thy sins with great sorrow griefe and neuer esteem thy selfe any thing for thy good workes Thou art in very deed a sinner and subiect to many passions Of thy selfe thou alwayes tendest to nothing and art quickly cast downe and ouercome quickly troubled quickly dissolued Thou hast nothing wherin thou canst glory 2. Cor. 4. But many things for which thou oughtest to humble and despise thy selfe for thou art much weaker then thou art able to comprehend 3 And therfore let nothing seeme much vnto thee whatsoeuer thou dost Let nothing seem great nothing precious wonderful nothing worthy of estimation nothing high nothing truly commendable and to be desired but that which is euerlasting Let the eternall truth aboue al things please thee Let thy owne great vnworthinesse alwayes displease thee Feare nothing blame flie nothing so much as thy sins and vices which ought to displease more then the losse of any thing whatsoeuer Some walke not sincerely in my sight but led by a certain curiosity pride wil know
thou wilt not be angry alwaies neither wilt thou threaten for euer Psal 102. CHAP. XVII That all our care is to be placed in God OVR LORD SOnne suffer mee to doe with thee what I please I know what is expedient for thee Thou thinkest as man thou judgest in many things as humane affection perswadeth thee SER. Lord what thou sayest is true Thy solicitude for me is greater then all the care that I can take for my selfe Matth. 6. Ioh. 6. For he standeth at too great a hazard that casteth not his whole care vpon thee Lord so that my will may remaine right and firme in thee doe with me whatsoeuer it shall please thee For it cannot be but good whatsoeuer thou doest with me 2 If it be thy will I should be in darknes be thou blessed and if it be thy will I should be in light be thou againe blessed If thou vouchsafest to comfort me be thou blessed and if thou wilt afflict mee be thou also euer blessed LORD Sonne so thou oughtest to be as ready to suffer as to receiue joy Thou oughtest to be as willing to be poore and needy as plentifull and rich SER. 3 Lord I wil willingly suffer for thee whatsoeuer thy pleasure is shall befall me I will receiue indifferently from thy hand good and euill sweete and sower delightfull and sorrowfull and giue thee thanks for all that hapneth vnto me Iob 2. Keepe me from all sinne and I will neither feare death nor hell so as thou doest not for euer cast me from thee and blot me out of the booke of life what tribulation soeuer befall me shall not hurt me Psal 22. CHAP. XVIII That temporal miseries by the example of Christ are to be borne patiently OVR LORD SOnne I descended from heauen for thy health I took vpon me thy miseries my charity and not any necessitie drawing me thereunto that thou mightest learne patience not refuse to beare temporall miseries Ioh. 8. For from the houre of my birth vntill my death on the Crosse I was not without suffring of griefe Esa 53. I suffered great want of temporall things I often heard many complaints against me I bare patiently shame and reproches for benefits I receiued ingratitude for miracles blasphemies for heauenly doctrine reprehensions Luk. 2. SER. 2 Lord for that thou wert patient in thy life-time chiefly in fulfilling the commandment of thy Father it is reason that I miserable sinner should haue patience in al things according to thy will and for mine own health beare the burden of this corruptible life as long as thou wilt Ioh. 5. For although this present life be burdensome yet notwithstanding it is now by thy grace made very meritorious by thy example and the foot-steps of thy Saints more plaine tolerable to the weak Yea much more comfortable also then it was in times past in the olde Law when the gate of heauen remained shut and the way also to heauen seemed darker when so few tooke care to seeke after thy Kingdom Neither they also that then were just were ordained to be saued could enter into the heauenly glory before thy Passion and the debt of thy sacred death was discharged Mat. 7. 3 O how great thanks am I bound to giue thee that thou hast vouchsafed to shew vnto me and to al faithful soules a direct sure way to thy euerlasting Kingdome For thy life is our way and by holy patience we go vnto thee that art our Crowne If thou hadst not gone before vs and taught vs who would haue takē care to follow Alas how many would stay behind remaine far off if they beheld not thy excellent examples Behold we are yet cold although we haue heard of so many of thy wonders thy heauēly documēts What would become of vs if we had not so great light to follow thee Ioh. 12. CHAP. XIX Of suffering of iniuries and who is proued to be truely patient OVR LORD WHat is it thou sayest Son Cease to complain considering my passion and that of my other Saints Thou hast not yet made resistance to the shedding of bloud Heb. 12. It is but little thou suffrest in comparison of them that haue suffered so much so strongly tempted so grieuously afflicted so many wayes tried and exercised Heb. 11. Thou oughtest therfore to call to minde the heauy sufferings of others that thou mayest easier beare the little aduersities which thou sufferest And if they seeme not little beware lest thy impatience be cause thereof Yet whether they be little or great endeauour to beare all patiently 2 How much the better thou disposest thy selfe to suffering so much the more wisely thou doest and so much the more dost thou merit thou shalt more easily also endure it if thy minde be prepared and thy selfe accustomed thereunto Doe not say I cannot suffer these things of such a one at the hands of such a person nor such things are not to be suffred by mee for hee hath done me great wrong and vpbraided me with those things which I neuer thought of but of another I wil willingly suffer and as I shall see cause Such a thought is foolish it considereth not the vertue of patience nor by whom it shall be crowned but rather weigheth the persons and the iniuries offered 3 He is not truly patient that wil not suffer but as much as he thinketh good and by whom he listeth But he that is indeed patient mindeth not by whom he is exercised whether by his superiour or some of his equals or by his inferior whether by a good and holy man or by a peruerse and vnworthy person But indifferently from al creatures how much soeuer or how often soeuer any aduersitie happeneth vnto him hee taketh all thankefully as from the hands of God and esteemeth it a great gaine for that nothing before God how little soeuer so it be suffred for God can be without merit 4 Be thou therefore alwaies prepared for the fight if thou wilt haue the victory Without combate thou canst not attaine vnto the crowne of patience If thou wilt not suffer thou refusest to be crowned But if thou desirest to be crowned fight manfully and endure patiently without labour there is no comming to rest nor without fight can the victory be obtained 2. Tim. 2. SER. Lord let that bee made possible to me by thy grace which seemeth impossible to me by nature Thou knowest that I can suffer little and that I am quickly dismayed when a small aduersitie ariseth Let all exercise of tribulation be made pleasing vnto me and be welcome for thy name for to suffer and to be troubled for thee is very profitable for my soule CHAP. XX. Of the acknowledging of our owne infirmity and of the miseries of this life THE SERVANT I Will confesse against me my iniustice I will confesse vnto thee O Lord my infirmitie Oftentimes it is a smal matter that discomforteth and grieueth me Psal 31. I
forth good and perfect fruit Lift vp my mind ouercharged with the waight of sinne draw vp my whole desire to heauenly treasures that hauing tasted the sweetnes of celestial happines it may loath to thinke of earthly vanities 6 Take me violently to thee and deliuer mee from all vnstable comfort of creatures for no created thing can fully quiet and satisfie my desire Ioyne me vnto thee with an vnspeakable band of loue for thou onely fillest the minde of him that loueth thee and without thee all things are distastefull CHAP. XXIV Of flying curious enquiry of the life of others OVR LORD SOnne be not curious trouble not thy selfe with idle cares What is this or that to thee Doe thou follow me Eccls. 3. and 1. Tim. 5. For what is it to thee whether that man be such or no or whether this man do or speak this or that Thou shalt not need to answere for others but shalt giue account of thy selfe Io. 21. Why therefore dost thou trouble thy selfe Behold I know euery one what he is and doe see all things that are vnder the Sunne and do vnderstand how it is with euery one what hee thinketh what he would at what his intentiō aimeth Gal. 6. Al things therfore are to be cōmitted vnto me but doe thou keepe thy selfe in good peace and suffer the vnquiet to do as they wil. Whatsoeuer they shal haue done or said shall fall vpon themselues for they cannot deceiue me 2 Desire not too great fame in this world nor to be knowne to many nor to haue the priuate loue of men for these things breed distractions and cause great darkenes of heart I would willingly vtter my words and reueale my secrets vnto thee if thou didst diligently obserue my cōming and didst open the dore of thy heart vnto me Be careful watch in praier and humble thy selfe in all things CHAP. XXV Wherein doth the firme peace of the heart and true profit consist OVR LORD SOnne I haue said Peace I leaue to you my peace I giue to you not as the world giueth doe I giue to you All do desire peace but all care not for those things that appertaine vnto true peace My peace is with the humble and meeke of heart Ioh. 4. Thy peace shal be in much patience If thou wilt heare me and follow my voice thou maist enioy much peace SER. What then shall I doe LORD In euery thing attend vnto thy selfe what thou doest what thou sayest and direct thy whole intention vnto this that thou mayest please me alone and desire or seeke nothing out of mee Of the sayings and doings of others judge nothing rashly neither do thou intangle thy self with things not committed vnto thee and doing thus it may be thou shalt be little or seldome troubled 2 But neuer to feele any trouble at all nor to suffer any griefe of hart or body is not the state of this life but of euerlasting rest Thinke not therefore that thou hast found true peace if thou feelest no sorrow nor that then all is well if thou haue no aduersary nor that it is perfect if all things be done according to thy desire Neither doe thou then esteeme highly of thy selfe or imagine thy selfe to be especially beloued if thou be in great deuotion and sweetnes for in these things a true louer of vertue is not tried neither doth the profit and perfection of man consist in hauing them SER. 3 Wherein then Lord LORD In offering thy self from the very bottom of thy heart vnto the diuine seruice not seeking thine owne interest or commodity neither in great nor little neither in time nor eternity so that with equall countenance thou mayest persist in thanksgiuing both in prosperity and aduersity weighing all things with an equal ballance If thou be of such courage so patient in hope that when inward comfort is withdrawne from thee thou prepare thy heart to suffer greater matters and not justifie thy selfe as though thou oughtest not to suffer these and so great afflictions but justifie me in whatsoeuer I appoint and praise my holy name then thou walkest in the true and right way of peace and thou shalt haue vndoubted hope to see my face againe with great joy And if thou attaine to the full contempt of thy selfe then shalt thou enioy as great abundance of peace as thy banishment may permit CHAP. XXVI Of the excellency of a free minde which humble prayer better deserueth then reading THE SERVANT LOrd it is the worke of a perfect man neuer to slack his mind from the attentiue thought of heauenly things and as it were to passe without care through many cares not faintingly but with a certaine priuiledge of a free mind adhering by inordinate affection to no creature 2 I beseech thee most mercifull God preserue me from the cares of this life lest I should be too much intangled thereby and from the many necessities of the body lest I should be enthralled by pleasure from all hinderances of the soule lest broken with troubles I should be deiected and dismayed I mean not from those things that worldly vanity so greatly desireth but from those miseries that as punishments do weigh down and hinder the soule of thy seruant with the general curse of mortality that it cannot enter into liberty of spirit as often as I would Gen. 3. Rom. 7. 3 O my God the vnspeakable sweetnesse make bitter vnto mee all carnall comfort which may draw me away from the loue of euerlasting happines and wickedly allure me to it selfe with the force of a certaine present delight Rom. 12. Let not flesh and bloud ouercome mee O Lord. Let not the world the short glory therof deceiue me Let not the Diuell and his subtill fraud supplant me Giue me force to resist patience to suffer and constancy to perseuere Giue me insteed of all the comforts of the world the most sweet vnction of thy Spirit and in lieu of carnall loue powre into my soule the loue of thy name 2 Behold meat drinke cloathes and other necessaries for the maintenance of the body are burdensome vnto a feruent spirit Grant mee to affect such nourishments in due measure and not to bee intangled vvith an ouer great desire of them It is not lawfull to renounce them wholy for that nature is to bee maintained but to desire superfluities and those things that doe rather delight then sustaine the Law of God forbiddeth for otherwise the flesh would rebell against the spirit Herein I beseech thee let thy hand gouerne mee and teach mee that I may not exceed CHAP. XXVII That priuate loue most hindreth from the chiefest good OVR LORD SOnne thou oughtest to giue all for all and to retaine nothing of thy selfe Know that the loue of thy selfe doth hurt thee more then any thing in the world According to the loue and affection thou bearest them so doth euery thing cleaue vnto thee more or lesse If thy loue be pure
and trusted rather in God then in themselues knowing that the sufferings of this time are not condigne to the deseruing of future glory Rom. 8. Wilt thou haue that straight waies which many after teares and great labours haue hardly attained Expect the comming of thy Lord doe manfully be of good courage feare not doe not flie but offer both bodie and soule for the glorie of God Psalm 26. I vvill revvard thee in most plentifull manner and I vvill bee vvith thee in all thy tribulations CHAP. XXXVI Against the vaine Iudgements of men OVR LORD SOnne fixe thy heart stedfastly on God and feare not the judgements of men when thy conscience giueth testimony of thy justice innocency It is a good and happy thing to suffer in that sort neither will it bee burdensome to an humble mind nor to him that trusteth rather in God then in himself The most part of men are giuen to talke much and therfore litle care is to be had of their words neither is it possible to satisfie all 1. Cor. 9. Though the Apostle endeauoured to please all in our Lord and made himselfe all vnto all 2. Cor. 4. yet hee little regarded that hee was judged by humane day Coloss 1. 2 He did for the edification and health of others as much as he could and lay in him yet could he not hinder but that he was sometimes judged and despised by others Therfore he committed all to God who knew all and defended himselfe with patience humility against euil tongues and such as thought vanities lies and spake what they listed Yet somtimes notwithstanding he answered lest the weake might haue receiued scandall by his silence 3 Who art thou that fearest a mortall man To day he is and to morrow he is not seene Feare God the terror of men shall not trouble thee 2. Mac. 2. What harme can the words or iniuries of any do thee he rather hurteth himselfe then thee neither can he auoid the judgments of God be he what he wil. Rom. 2. Haue thou God before thine eyes and contend not with complaining words 1. Cor. 11. And if for the present thou seemest to be troden downe and to suffer shame and confusion without desert do not repine neither do thou lessen thy crowne by thy impatience but rather lift vp thine eyes to me in heauen Hebr. 12. I am able to deliuer thee from all shame and wrong and to repay euery one according to their workes CHAP. XXXVII Of a full and pure resignation of our selues for the obtaining freedome of heart OVR LORD SOnne leaue thy selfe and thou shalt finde me Make choice of nothing appropriate nothing to thy selfe and thou shalt euer gaine For greater grace shall alwaies be giuen thee when thou dost perfectly resigne thy selfe and not turne backe to take thy selfe againe SER. Lord how often shall I resigne my selfe And wherein shall I forsake my selfe LORD Alwayes and in euery thing as well in little as in great I do except nothing but doe require that thou be as it were naked void of al things Otherwise how canst thou be perfectly mine I thine vnlesse both within without thou be free from all selfe-will And how much the sooner thou dost this so much the better shalt thou find thy self how much the more fully and sincerely thou dost it so much the more shalt thou please mee and so much the more shalt thou gaine 2 Some there are that resigne themselues but with some exception For they put not their whole trust in God and therefore doe labour to prouide for themselues Some also at the first do offer all but afterwards being assailed with temptations doe returne againe to that which they had left and therefore they goe not forwards in the way of vertue These shall not attaine to the true libertie of a pure heart nor to the grace of my diuine familiarity vnlesse they first make an entire resignation and offer themselues a daily sacrifice vnto me For without this can neuer bee obtained the vnion with mee wherewith my Saints enioy me 3 I haue often said vnto thee and now againe I say the same Forsake thy selfe resigne thy selfe and thou shalt enioy internall peace Mat. 16. Giue all for all seek nothing require nothing repose thy selfe purely and with a full confidence in mee and I will giue my selfe vnto thee darknes shall not couer thee Let this bee thy whole endeauour let this be thy prayer let this be thy desire that casting off all propriety thou mayest al naked follow thy naked Sauiour Iesus and dying to thy selfe mayest liue eternally to me Then shall vaine fantasies euill perturbations and all superfluos cares flie away then shal immoderate feare leaue thee and inordinate loue shall die CHAP. XXXVIII Of good gouernment in outward things and of recourse to God in dangers OVR LORD SOnne thou oughtest with all diligence to procure that in euery place and action or external busines thou be inwardly free and master of thy selfe and that all things be vnder thy disposition thou not subiect to them that thou mayest bee Lord and Master of thy actions not a seruant or a hireling but rather a freeman and a true Hebrew belonging to the lot and freedome of the sonnes of God who put the things that are present vnder their feet and place their thoughts on that which is eternall who looke on transitory things with the left eie and with the right doe behold the things of heauen who suffer not themselues to be drawne to cleaue vnto them but rather dispose and vse them as they are ordained by God and appointed by the Creator of all who hath left nothing in his creatures without due order 2 If thou remaine firme and stedfast in all euents and dost not weigh by the outward apparence nor with a carnall eye the things which thou seest and hearest but presently in euery occasion dost enter with Moses into the Tabernacle to aske counsell of our Lord Exod. 33. thou shalt sometimes heare the diuine and celestiall Oracle and shalt returne instructed of many things both present and to come Moses had alwaies recourse to the Tabernacle for the deciding of all doubts and obscure questions and fled to the helpe of prayer for the remedy of the iniquitie and dangers of men So oughtest thou in like maner to fly to the closet of thy heart earnestly crauing the diuine fauour For the Scripture testifieth that therefore was Iosue the childrē of Israel deceiued by the Gabaonites because they consulted not first with God but giuing too lightly credit to faire words were deluded with counterfeit piety Iosue 9. CHAP. XXXIX That a man be not ouer earnest in his affaires OVR LORD SOnne alwaies commit thy cause to me I will dispose well of it in due time expect my ordination and thou shalt find it will be for thy good SER. Lord I do most willingly commit al vnto thee for my
experience they haue of themselues in their earthly affections so they frame an imagination of heauēly things But there is an incōparable distance betweene the things which the imperfect frame in their conceits and those which illuminated persons do see by reuelation from aboue 7 Beware therefore my Sonne that thou treat not curiously of these things which exceed thy knowledg but rather so apply thy endeauours that thou maist at least haue the meanest place in the Kingdom of heauē Eccles 3. And if any one did know which of the Saints exceeded others in sanctity or is esteemed greater in the kingdom of heauen what would this knowledge auaile him vnlesse he should thereby humble himselfe the more in my sight and stirre vp his minde to praise my name with greater feruour His labour is much more acceptable vnto God that thinketh of the greatnes of his sins and his want of vertues and how far off he is from the perfection of the Saints then he that disputeth of their greatnes It is better to pray to the Saints with deuotion and teares and to craue their glorious suffrages with an humble mind then to search their secrets with a vaine curiositie 8 They are well and right well contented if men could content thēselues and refraine from these vaine discourses They glory not of their own merits for they ascribe no good vnto themselues but attribute all to me who of my infinite charity haue bestowed my blessings vpon them They are replenished with so great loue of my Godhead and so superabundant joy that there is no glory nor happines that is or can be wanting vnto them All the Saints how much the higher they be in glory so much the more humble they are in themselues and neerer and dearer vnto me And therefore thou hast it written That they did cast their crownes before God and fel downe vpon their faces before the Lambe and adored him that liueth for euer Apocal. 4. 9 Many enquire who is greatest in the Kingdome of God that know not whether they shall euer be numbred there amongst the least It is no small matter to bee euen the least in heauen where all are great for that all there shall be called and shall be indeed the Sonnes of God The least there shall bee great among thousands and the sinner of an hundred yeares shall die For when the Disciples asked who was the greater in the Kingdome of heauen they receiued this answere Matth. 18. Vnlesse you be conuerted and become as little children you shall not enter into the Kingdome of heauen Whosoeuer therefore shall humble himselfe as this little childe he is the greater in the Kingdome of heauen 10 Woe be vnto them that disdaine to humble themselues willingly with little children Mat. 6. For the low gate of the Kingdom of heauen wil not giue them entrance And wo be to the rich that haue their comforts heere for whilst the poore enter into the Kingdom of God they shall be waiting without Reioyce you that be humble and you that bee poore be you glad for yours is the Kingdome of God if you walke according vnto truth Mat. 5. CHAP. LIX That all our hope and trust is to be fixed in God alone THE SERVANT LOrd what trust haue I in this world Or what is the greatest comfort that all things vnder heauen doe yeeld mee Is it not thou my Lord God whose mercies are without number Where hath it beene well with mee without thee Or when could it bee ill with mee when thou wert present I had rather bee poore for thee then rich without thee I rather choose to be a Pilgrime in earth with thee then to possesse heauen without thee Where thou art there is heauen and there is death and hell where thou art not Thou art my desire and therefore it behoueth mee to send forth deep sighes from my heart and crie and pray vnto thee For I haue none to trust vnto none that can help mee in time of necessitie but thee alone my God Thou art my hope and my trust thou art my comforter and most faithfull vnto mee in all my distresses 2 All men seeke their owne gaine thou only seekest my saluation and my profit and turnest all things to my good Phil. 2. Although thou permittest many temptations to assault me and many aduersities to befall me yet thou ordainest all this to my good and profit who art wont to proue thy beloued seruants a thousand wayes In which proofe thou oughtest no lesse to bee loued and praised then if thou diddest replenish me with heauenly comforts 3 In thee therfore my Lord God I put my whole hope and refuge in thee I place my tribulation and anguish for I finde all to be weake and vnconstant whatsoeuer I behold out of thee For neither can many friends auaile nor forcible helpers aide nor wise counsellers giue profitable answere nor the bookes of the learned comfort nor any wealth deliuer nor any secret or pleasant place defend if thou thy selfe dost not assist helpe comfort instruct and keepe vs. 4 For all things that seeme to be ordained for the rest and solace of man when thou art absent are nothing and doe bring indeed no joy nor comfort at all Thou therefore art the end of all that is good the light of life the depth of wisdome and the most forcible comfort of thy seruants is to trust in thee aboue all things To thee therefore do I lift vp mine eyes In thee my God the Father of mercies I put my whole trust Blesse and sanctifie my soule with thy heauenly blessings that it may be made thy holy habitation and the seat of thy eternall glory and that nothing may be found in the Temple of thy greatnes that may offend the eyes of thy Maiestie According to the greatnes of thy goodnes and multitude of thy mercies take pitie vpon mee and heare the prayer of thy poore seruant who is farre exiled from thee in the land of the shadow of death Protect and keepe the soule of thy seruant amidst so many dangers of this corruptible life and by the assistance of thy grace direct it in the way of peace to the Countrey of euerlasting light AMEN The end of the third Booke OF THE FOLLOWING OF CHRIST THE FOVRTH BOOKE A deuout Exhortation vnto the blessed Sacrament The voice of Christ COme vnto mee all yee that labour and are burdened and I will refresh you saith our Lord. Matth. 11. The bread which I will giue is my flesh for the life of the world Ioh. 6. Take yee and eate this is my body that shall be deliuered for you Matth. 26. Doe this for the commemoration of me He that eateth my flesh and drinketh my bloud remaineth in me and I in him 1. Cor. 11. The words which I haue spoken vnto you are Spirit and life Ioh. 6. CHAP. I. With how great reuerence Christ ought to be receiued THese are thy words O Christ euerlasting Truth
that many doe so little consider this comfortable mystery which rejoyceth heauen preserueth the whole world O blindnes and hardnesse of mans hart that doth not more deeply weigh the greatnes of so vnspeakable a gift but rather comes by the daily vse thereof to regard it little or nothing 12 For if this most holy Sacrament should be celebrated in one place only consecrated by one only Priest in the world with how great desire dost thou think would men be affected to that place and what esteeme would they haue of such a Priest of almighty God by whom they might enioy the consolation of these diuine mysteries But now there are many Priests Christ is offred vp in many places that so the grace and loue of God to man may appeare so much the greater how much the more this sacred Cōmunion is cōmon through the world Thāks be vnto thee good Iesu euerlasting Pastor of our soules that hast vouchsafed to refresh vs poore banished men with thy precious Body Bloud to inuite vs to that receiuing of these mysteries with the words of thy owne mouth saying Come vnto me all ye that labour are burdened and I will refresh you Mat. 11. CHAP. II. That great goodnes and charity of God is bestowed vpon man in this Sacrament The voice of the Disciple PResuming of thy goodnesse and great mercy O Lord being sick I approach vnto my Sauiour hungry and thirstie to the Fountaine of life needy to the King of heauen a seruant vnto my Lord a creature to my Creator desolate to my mercifull Comforter But whence is this to me that thou vouchsafest to come vnto mee Who am I that thou shouldest giue thy selfe vnto mee Luk. 1. How dare a sinner presume to appeare before thee And thou how doest thou vouchsafe to come vnto a sinner Thou knowest thy seruant and seest that hee hath no good thing in him for which thou shouldest bestow this benefit vpon him I confesse therefore my vnworthinesse I acknowledge thy goodnes I praise thy mercy and giue thee thanks for this thy vnspeakable charity For thou dost this for thine own goodnes not for any merits of mine to the end that thy goodnes may be better knowne vnto me thy charity more abundantly shewed and thy humility more highly commended Since therefore it is thy pleasure and hast commanded that it should bee so this thy bounty is also pleasing to me and do wish that my offences may be no hinderance 2 O most sweet and bountiful Iesu how great reuerence and thankes with perpetuall prayse is due vnto thee for the receiuing of thy sacred Bodie whose worth and dignitie no man is able to expresse But what shall I thinke of at this time now that I am to receiue this diuine Sacrament and to approach vnto my Lord to whome I am not able to giue due reuerence and yet I desire to receiue him deuoutly What can I thinke better and more profitable then to humble my selfe wholy before thee and to exalt thy infinite goodnes aboue me I praise thee my God and wil exalt thee for euer and I do despise and submit my selfe vnto thee euen into the depth of my vnworthinesse 3 Behold thou art the Holy of Holies and I the skumme of sinners Behold thou bowest thy self downe vnto mee who am not worthy so much as to looke vp vnto thee Behold thou commest vnto me it is thy will to be with me thou inuitest me to thy banket Ps 77. Thou wilt giue me the food of heauen and bread of Angels to eat which is no other truly then thy self the liuely bread that descendest from heauen and giuest life vnto the world Ioh. 6. 4 Behold from whence this loue proceedth What kind of fauour and benignity is this which shineth vpon vs What thanks and praises are due vnto thee for these benefits O how good and profitable was thy counsell when thou ordainedst it How sweet pleasant the banket when thou gauest thy selfe to be our food How wonderfull thy work O Lord how powerfull thy vertue how vnspeakable thy truth For thou saidst the word and all things were made and this was done which thou commandest Gen. 1. Psal 148. 5 A thing of great admiration and worthy of faith and surpassing the vnderstanding of man that thou my Lord God true God and Man shouldest be wholy contained vnder a small forme of bread and wine and shouldest bee eaten by the receiuer without being consumed Thou who art the Lord of all things and standest in need of none hast pleased to dwell in vs by meanes of this thy Sacrament preserue my heart and body vnspotted that with a cheerefull and pure conscience I may often celebrate thy mysteries and receiue them to my euerlasting health which thou hast chiefely ordained and instituted for thy honor perpetuall memory 6 Reioyce my soule giue thanks vnto God for so noble a gift and singular comfort left vnto thee in this vale of teares For as often as thou callest to mind this mystery and receiuest the body of Christ so often dost thou worke the worke of thy redemption and art made partaker of all the merits of Christ For the charity of Christ is neuer diminished and the greatnes of his mercy is neuer lessened Therefore thou oughtest alwaies to dispose thy selfe hereunto by a fresh renuing of thy mind and to weigh with attentiue consideration this great mystery of thy saluation So great new and joyfull it ought to seem vnto thee when thou sayest or hearest Masse as if the same day Christ first descending into the wombe of the Virgin were become man or hanging on the Crosse did suffer and die for the saluation of mankind CHAP. III. That it is profitable to Communicate often BEhold O Lord I come vnto thee that I may be comforted in thy gift and be delighted in thy holy banquet which thou O Lord hast prepared in thy sweetnesse for the poore Psal 67. Behold in thee is all whatsoeuer I can or ought to desire thou art my health and my redemption my hope and my strength my honor and my glory Make joyfull therefore this day the soule of thy seruant for that I haue lifted it vp to thee my sweete Iesus Psalm 85. I desire to receiue thee now with deuotion and reuerence I do long to bring thee into my house that with Zachaeus I may deserue to be blessed by thee and numbred amongst the children of Abraham My soule thirsteth to receiue thy Body my heart desireth to be vnited with thee 2 Giue thy selfe to me and it sufficeth For besides thee no comfort is auailable I cannot be without thee nor liue without thy visitation And therfore I must often come vnto thee and receiue thee as the only remedy of my health lest perhaps I faint in the way if I be depriued of thy heauenly food For so most mercifull Iesus thou once didst say preaching to the people
Iohn Baptist thou wert not worthy to receiue nor handle this Sacrament Mat. 11. For it is not within the compasse of the deserts of men that man should consecrate and handle the sacrament of Christ receiue for food the bread of Angels A great mystery great is the dignity of Priests to whom is granted that which is not permitted to the Angels Psal 77. For Priests only instituted in the Church haue power to celebrate and consecrate the Body of Christ The Priest is the Minister of God vsing the words of God by Gods commandement and appointment but God is there the principall Actor and inuisible worker to whome is subiect all that he pleaseth and all that hee commandeth doth obey Gen. 1. Psal 148. Rom. 9. 2 Thou oughtest therfore to giue more credit to God Almightie in this most excellent Sacrament then to thine owne sense or to any visible signe And therefore thou art to come vnto this Mysterie with feare and reuerence Consider attentiuely with thy selfe what that is whereof the Ministrie is deliuered vnto thee by the imposition of hands of the Bishop Behold thou art made a Priest and consecrated to say Masse see now that in due time thou offer Sacrifice vnto God faithfully and deuoutly and carry thy selfe so as thou maist be without reproofe 1. Tim. 4. Thou hast not lightned thy burthen but art now bound with a straiter band of discipline and art obliged to a more perfect degree of sanctitie A Priest ought to be adorned with al kind of vertues and to giue example of good life to others His conuersation should not bee according to the ordinary and common proceedings of men but like to the Angels in heauen or to perfect men on earth Philip. 3. 3 A Priest clothed in sacred garments is the Vicegerent of Christ to pray humbly and with a prostrate mind vnto God for himselfe and the whole people Heb. 5. He hath before and behind the signe of the Crosse of our Lord to the end he may euer remember the Passion of Christ hee beareth the Crosse before him in the Vestement that hee may diligently behold the foote-steps of Christ and feruently endeauour to follow them Hee is behinde marked with the Crosse that he may patiently suffer for God whatsoeuer aduersities shall bee laid vpon him for others He beareth the crosse before that he may lament his owne sinnes and the same hee hath also behind that hee may with a compassionate heart bewaile the offences of others know that he is placed as a mediatour betweene God and the sinner Neither ought he to cease from prayer holy oblation till he deserue to obtaine grace mercy When a Priest doth celebrate he honoreth God reioyceth the Angels edifieth the Church helpeth the liuing giueth rest to the dead and maketh himselfe partaker of all good deeds CHAP. VI. An Interrogation of the exercise before Communion The voice of the Disciple WHen I weigh thy greatnesse O Lord and my vnworthinesse I tremble and am confounded in my selfe For if I come not vnto thee I fly from life and if I vnworthily intrude my selfe I incurre thy displeasure What therefore shall I do my God my helper and my counseller in necessitie 2 Teach mee the right way appoint me some briefe exercise sutable to this holy mystery of sacred Communion For it is good for me to know how I should reuerently and deuoutly prepare my heart vnto thee for the profitable receiuing of thy Sacrament or for the celebrating of so great and diuine a Sacrifice CHAP. VII Of the discussing of our owne conscience and purpose of amendment The voice of the Beloued ABoue al things the Priest of God ought to come to celebrate handle and receiue this Sacrament with great humility of hart and lowly reuerence with a full faith and a godly desire of the honour of the diuine Maiesty Examine diligently thy cōscience and to thy power purge and clense it with true contrition and humble confession so as there may be nothing in thee that may be burdēsome vnto thee or that may breed thee remorse of conscience and hinder thy free accesse to these heauenly mysteries Repent thee of all thy sinnes in generall and in particuler bewaile thy daily offences And if thou hast time confesse vnto God in the secret of thy heart all the miseries of thy disordered passions 2 Lament and grieue that thou art yet so subiect to sensuality and so addicted to the world so vnmortified in thy passions so full of the motions of concupiscence so vnwatchfull ouer thy outward senses so often intangled with many vaine fantasies so vehemently inclined to outward things so negligent in the interiour so prone to laughter and immodesty so hard to teares and compunction so prompt to ease and pleasures of the flesh so dul to austerity and feruour so curious to heare newes and see vaine sights so slacke to imbrace that which tends to thine owne humiliation and contempt so couetous of abundance so niggardly giuing so fast in keeping so inconsiderate in speech so vnbridled to silence so loose in manners so outragious in deedes so greedie to meate so deafe to the word of God so hasty to rest so slow to labour so watchfull to tales so drowsie to watch in the seruice of God so hasty to the end therof so inconstant in attention so negligent in saying thy office so vndeuout in saying Masse so dry in receiuing so quickely distracted so seldome wholy recollected so sodainly moued to anger so apt to take displeasure against another so prone to judge so seuere to reprehend so joyful in prosperity so weak in aduersitie so often purposing much good and performing little 3 These and other thy defects confessed bewailed with sorrow and great dislike of thine owne infirmity make a firme purpose alwayes to amend thy selfe and to goe forwards in vertue Then with full resignation and with thy whole will offer thy selfe vp to the honor of my name a perpetuall sacrifice in the altar of thy heart faithfully committing thy body and soule vnto mee that thou mayest so also deserue to come worthily to offer sacrifice vnto God and to receiue profitably the Sacrament of my body 4 For there is no oblation more worthy nor satisfaction greater for the washing away of sins then to offer vp our selues vnto God purely and wholy with the oblation of the Body of Christ in the Masse and in Communion And when a man shall haue done what lieth in him shall be truly penitent As I liue saith our Lord who will not the death of a sinner but rather that he be conuerted and liue I will not remember his sinnes any more but they shall be all forgiuen him and fully pardoned Ezec. 18. CHAP. VIII Of the Oblation of Christ on the Crosse and resignation of our selues The voice of the Beloued AS I willingly offered vp my selfe vnto God my Father with my hands stretched forth on the Crosse
and my body naked for thy sins so that nothing remained in mee that was not turned into a sacrifice for the appeasing of the diuine wrath so oughtest thou also to offer vp thy self willingly vnto me daily in the Masse as a pure and holy oblation with thy whole force and desire in as heartie a manner as thou canst What doe I require of thee more then that thou resigne thy selfe wholy vnto mee Prou. 23. Whatsoeuer thou giuest besides thy selfe is of little account in my sight for I seeke not thy gift but thee 2 As it would not suffice thee to haue all things whatsoeuer besides me so neither can it please mee whatsoeuer thou giuest if thou offerest not vp thy selfe Offer thy selfe vnto me and giue thy selfe all that thou art for God and thy offering shall be gratefull Behold I offered vp my selfe wholy vnto my Father for thee and gaue my whole body and bloud for thy food that I might be wholy thine and thou remaine mine But if thou abidest in thy selfe and doest not offer thy selfe vp freely vnto my will thy oblation is not entire neither shall the vnion betweene vs be perfect Therefore a free offering vp of thy selfe into the hands of God ought to goe before all thy actions if thou wilt obtaine freedome and grace For this cause so few become inwardly illuminated and enjoy true liberty of heart for that they do not resolue wholy to deny themselues My saying is vndoubtedly true Vnlesse one forsake all hee cannot bee my Disciple Ioh. 14. If thou therefore wish to bee mine offer vp thy selfe vnto mee with thy whole desires CHAP. IX That we ought to offer vp our selues and all that is ours vnto God and to pray for all The voice of the Disciple THine O Lord are all things that are in heauen in earth Ps 23. I desire to offer vp my self vnto thee is a free oblation and to remaine alwaies thine O Lord in sincerity of my hart I offer my self vnto thee this day in sacrifice of perpetuall praise to be thy seruant for euer Receiue mee with this holy oblation of thy precious body which in the presence of the Angels inuisibly attending heere vpon thee I offer vp this day vnto thee that it may be to the health of my soule and the saluation of all thy people 2 I offer vnto thee O Lord al my sins and offences which I haue committed in the sight of thee and thy holy Angels from the day wherein I first could sin to this houre vpon thy holy Altar that thou maist consume and burne them all with the fire of thy charity wash out all the stains of my sins and clense my conscience from all offence and restore to me againe thy grace which I lost by sin forgiuing me all my offences and receiuing me mercifvlly in the kisse of peace 3 What can I do for my sins but humbly confesse and bewaile them and intreat alwaies for mercy without intermission Psal 31. I beseech thee heare me in thy abundant mercy wheÌ„ I stand before thee my God All my sins are very displeasing vnto me I will neuer commit them any more but I am sory and will be sory for them as long as I liue am ready to do penance and to satisfie for them to the vttermost of my power Forgiue me O God forgiue mee my sinnes for thy holy names sake saue my soule which â—â—ou hast redeemed with thy precious bloud Behold I commit my selfe vnto thy mercy I resigne my selfe ouer into thy hands Do with me according to thy goodnesse not according to my wickednes and manifold iniquities 4 I offer vp also vnto thee all whatsoeuer is good in me although it be very little and imperfect that thou mayest amend and sanctifie it that thou mayest make it gratefull and acceptable vnto thee and alwaies perfect more and more that which thou hast begunne and bring me also who am the slouthfull and vnprofitable creature to a good and blessed end 5 I offer vp also vnto thee all the godly desires of deuout persons the necessities of my parents and friends my brethren and sisters and of all those that are deare vnto me and that haue done good either to my selfe or others for thy loue and that haue desired mee to say Masse and pray for them and all theirs whether they be yet aliue or already dead that they all may receiue the help of thy grace and comfort protection from dangers deliuery from paine and being freed from all euils may joyfully giue worthy thankes to thee 6 I offer vp also vnto thee my prayers and sacrifices especially for them who haue in any thing wronged grieued or slaundered mee or haue done mee any domage or displeasure and for those also whome I haue at any time grieued troubled and scandalized by words or deeds wittingly or at vnawares that it may please thee to forgiue vs all our sinnes and offences one against the other Take O Lord from our hearts all jealousie all indignation wrath and contention and whatsoeuer may hurt Charitie and weaken brotherly loue Haue mercie O Lord haue mercie on those that craue thy mercie giue grace vnto them that stand in need thereof and grant that wee may bee worthy to enioy thy grace and attaine to life euerlasting Amen CHAP. X. That the holy Communion is not lightly to be forborne The voice of the Beloued THou oughtest often to haue recourse to the Fountaine of grace and of diuine mercy to the Fountaine of goodnesse and of all piety that thou mayest bee cured of thy sinnes and passions and deserue to be made more strong and vigilant against all temptations and deceits of the Diuell The enemie knowing the greatest profit and remedy to consist in the holy Communion endeauoureth by all meanes and occasions to withdraw and hinder faithful and deuout persons from it 2 Some when they purpose to receiue the sacred Communion suffer greatest assaults of the Diuell For that wicked spirit as is written in Iob commeth amongst the Sonnes of God to trouble them with his accustomed malice and impiety or to make them ouer fearefull and perplexed that so he may diminish their affection or by his subtile assaults take away their faith to the end they may either altogether abstaine from this diuine foode or at least come vnto it with lesse deuotion But there is no heed to be taken of his frauds and malicious suggestions be they neuer so filthy and hideous but all is to be turned backe vpon his owne head Wee ought to contemne and scorne him miserable wretch and not to omit the sacred Communion for his assaults and the troubles which he raiseth 3 Oftentimes also an excessiue care for the obtaining of deuotion and a certaine anxiety for the making of our Confession hindreth vs. Follow in these occasions the counsell of the wise and put away all anxiety and scruple for it hindereth the grace of God and ouerthroweth deuotion Omit
the holy Church Psal 22. Heb. 9. and 13. One is the Table of the holy Altar containing the Sacred bread that is the precious Body of Christ the other is of the diuine law containing holy doctrine teaching true faith certainly leading to the part of the Temple within the veile where are the Holy of Holies Thankes be vnto thee Lord Iesu light of euerlasting light for thy table of holy doctrine at which thou seruest vs by thy seruants the Prophets and Apostles and other Doctors 5 Thanks be vnto thee Creator Redeemer of man who to manifest thy charity to the whole world hast prepared a great Supper Luk. 14. wherin thou hast offred to be eaten not the mysticall Lambe but thine owne most sacred Body and Bloud Ioh. 6. reioycing all the faithful with thy holy banquet and replenishing them to the full with thy heauenly Cup Psal 22. in which are all the delights of heauen and the holy Angels doe feast with vs but with a more happy sweetnesse Wisd 16. 6 O how great and honorable is the office of Priests to whom it is granted with sacred words to consecrate the Lord of Maiestie with their lippes to blesse him with their hands to hold him with their owne mouth to receiue him and to administer him to others O how cleane ought to be those hands How pure that mouth How holy the bodie How vnspotted the heart of the Priest into whom the Author of purity so often entreth Nothing but holy no word but chaste and profitable ought to proceed from the mouth of the Priest which so often receiueth the Sacrament of Christ 7 Simple and chaste ought to be the eyes that are wont to behold the body of Christ the hands pure and lifted vp to heauen that vse to handle the Creator of heauen and earth Vnto the Priests especially it is said in the Law Bee yet holy for that I your Lord God am holy Leuit. 19. and 20. 8 Assist vs Almighty God with thy grace that we who haue vndertaken the office of Priesthood may serue thee worthily and deuoutly in all purity and with a sincere conscience And if wee cannot liue in so great innocency as we ought to do graunt vs notwithstanding in due manner to bewaile the sinnes which we haue committed and in the spirit of humility and sincere intention to serue thee hereafter with more feruour CHAP. XII That he that is to Communicate ought to prepare himselfe with great diligence The voice of the Beloued I Am the louer of purity and the giuer of all sanctitie I seek a pure heart and there is the place of my rest Psal 23. Mat. 5. Make readie and adorne for me a great chamber and I will make with thee the Pasch with my Disciples Mark 14. Luk. 22. If thou wilt haue me come vnto thee and remaine with thee purge the old leuen and make cleane the dwelling of thy heart 1. Cor. 5. shut out the whole world and all tumult of vices sit like a sparow solitary vpon the house top and thinke of thy offences in the bitternesse of thy soule For euery louer prepareth the best and fairest roome for his beloued and herein is knowne the affection of him that entertaineth his beloued 2 Know thou notwithstanding that the worth of no action of thine is able to make this preparation sufficient although thou shouldest prepare thy selfe a whole yeare together and thinke on nothing else but of my mercy and grace onely thou art suffred to come to my Table like a begger inuited to dinner to a rich man who hath nothing else to returne him for his benefits but to humble himselfe and giue him thanks Do what lieth in thee and do it diligently not for custome nor for necessity but with feare and reuerence and harty affection receiue the Body of thy beloued Lord and God who vouchsafeth to come vnto thee I am he that haue called thee I haue commanded it to be done I will supply what is wanting in thee come and receiue me 3 When I bestow the grace of deuotion on thee giue thankes to God for it is giuen thee not for that thou deseruest it but because I haue mercy on thee If thou haue it not but rathere feele thy selfe dry continue in prayer sigh and knocke and giue not ouer vntill thou deserue to receiue some crumme or droppe of grace Thou hast need of me not I of thee neither commest thou to sanctifie me but I come to sanctifie and make thee better Thou commest that thou mayest bee sanctified by me and vnited vnto mee that thou mayest receiue new grace and bee stirred vp againe to amendment Neglect not this grace but prepare thy heart with all diligence and receiue thy beloued into thy soule 4 But thou oughtest not only to prepare thy selfe to deuotion before Communion but carefully also to conserue thy selfe therein after thou hast receiued the Sacrament Neither is the carefull guard of thy self after lesse exacted then deuout preparation before For a good guard afterwards is the best preparation thou canst make for the obtaining againe of greater grace because that mans minde becommeth very indisposed if hee presently powre himselfe out to outward comforts Beware of much talke remaine in some secret place and enjoy thy God For thou hast him whome all the world cannot take from thee I am hee to whom thou oughtest wholy to giue thy selfe that so thou mayest liue hereafter not in thy selfe but in me without all care CHAP. XIII That a deuout soule ought to desire with her whole heart to be vnited vnto Christ in the Sacrament The voice of the Disciple HOw may I obtaine this O Lord that I may finde thee alone and open my whole heart vnto thee and enjoy thee as my soule desireth And that no man may looke vpon me nor any creature mone me or respect me but thou alone mayest speake vnto me and I to thee as the Beloued is wont to speake to his Beloued and a friend to banquet with his friend Exod. 33. Cant. 8. This I pray for this I desire that I may be wholy vnited vnto thee and may withdraw my heart from all created things and more and more by sacred Communion and often celebrating learne to taste of heauenly and euerlasting sweetnes O Lord God when shall I bee wholy vnited and absorpt by thee and altogether forgetfull of my selfe Thou in me and I in thee and so grant vs both to continue in one Ioh. 15. 2 Thou art my Beloued the choicest amongst thousands in whome my soule hath taken pleasure to dwel all the daies of her life Cant. 5. Thou art my Peace-maker in whome is greatest peace and true rest without whom is labour and sorrow and infinit misery Thou art a hidden God and thy counsell is not with the wicked but thy speech is with the humble and simple of heart Prou. 3. O Lord how sweet is thy Spirit who to the end thou
nor impugne it For faith and loue doe chiefely excell and worke in a hidden manner in this most blessed and excellent Sacrament God who is euerlasting and of infinite power doth great and inscrutable things in heauen and in earth and there is no searching of his wonderfull workes If the workes of God were such as might bee easily comprehended by humane reason they were not to be called wonderfull and vnspeakable Heere endeth the fourth and last booke of the following of Christ the which fourth booke treateth most principally of the blessed Sacrament of the Altar HERE BEGINNETH A GODLY TREAtise and it is called a notable Lesson otherwise it is called the Golden Epistle The exposition of the name of this little booke A Right good and wholesome Lesson profitable vnto al Christians ascribed vnto S. Bernard and put among his Works I thinke by some vertuous man that would it should thereby haue the more authoritie and the rather be read better bee borne away for doubtlesse it is a good matter and edificatiue vnto all them that haue zeale and care to their soules health and desire of saluation It is called in the Title Notabile documentum that is to say A notable Lesson And some doe call it the Golden Epistle It followeth immediatly after a little worke called Formula honestae vitae the forme and manner of an honest life or of honest liuing THE GOLDEN EPISTLE IF you intend to please God and would obtaine grace to fulfill the same two things be vnto you very necessary The first you must withdraw your mind from all worldly and transitory things in such maner as though you cared not whether any such things were in this world or no. The second is that you giue and apply your selfe so wholy to God and behaue your self in such sort that you neuer do say or thinke that you know suppose or beleeue should offend or displease God for by this meanes you may soonest and most readily obtaine and winne his fauour and grace In all things esteeme and account your selfe most vile and most simple and as verie nought in respect and regard of vertue and thinke suppose and beleeue that all persons be good and better then you bee for so shall you much please our Lord. Whatsoeuer you see or seeme to perceiue in any person or yet heare of any Christian take you no occasion therein but rather ascribe and apply you all vnto the best and thinke or suppose all is done or said for a good intent or purpose though it seeme contrarie for mans supposition and light judgements bee soone and lightly deceiued or beguiled Despise no person willingly nor euer speake euill of any person though it were neuer so true that you say For it is not lawful to shew in confession the vice or default of any person except you might not otherwise shew and declare your owne offence Speake little or nothing vnto your proper and selfe laude or praise though it were true and vnto your familier fellow or faithfull friend but studie to keepe secret and priuie your vertue rather then your vice yet were it a cruell deed for any persons to defame themselues Be more glad to giue your eare and hearing vnto the praise rather then vnto the dispraise of any person and euer beware as well of hearing as speaking of detraction and when you speake take good deliberation and haue few words and let those bee true and good sadly set and wisely ordered If any words be spoken vnto you of vice or vanity as soone as you may breake off and leaue that talke or communication And euer returne and apply your selfe vnto some appointed good and godly occupation bodily or ghostly If any sodaine chance fall or happen vnto you or vnto any of yours leane not too lightly thereunto or care much therfore If it be of prosperitie reioyce not much therein or bee ouer glad thereof If it be aduersitie bee not ouercome or ouerthrowne therwith or brought to sorrow or sadnesse thanke God for al and set little therby Repute all things transitory as of little price or value Giue euer most thought and care vnto those things that may profite and promote the soule Fly and auoid the persons and the places of much speech for better it is to keepe silence then to speake Keepe the times places of silence precisely so that you speak not without reasonable and vnfained cause The times of silence in religion bee these From Collation vntill Masse be ended after the houre of Tierce from the first Grace in the Fratour vntill the end of the latter Grace And from the beginning of Euensong vntill Grace bee ended after supper or else Benedicite after the common beuer The places of silence be the Church and Cloister the Fratour and the Dortour If you be slandered and doe take occasion at the fault or offence of any person then looke 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 no such default in you think verily and beleeue there may be and then doe as in like case you would bee done vnto And thus as in a glasse you may see and behold your selfe Grudge not neither complaine vpon any person for any manner of cause except you see and perceiue by large coniecture that you may profit and edifie thereby Neither deny nor affirme your minde or opinion stiffely or extremely but that your affirmation denegation or doubt be euer powdred with salt that is to say wisdome discretion and patience Vse not in any wise to mocke check or scorne neither yet to laugh or smile but right seldome And that alway to shew reuerence or louing manner light countenance or loose behauiour becommeth not a sad person Let your communication bee short and with few persons alwaies of vertue learning or good Christian edification and euer with such warinesse that no person in things doubtfull may take any authoritie of your words or sentence Let all your pastime be spent in bodily labours good and profitable or else godly in study or that passeth all in holy and deuout prayer so that the heart and mind be occupied with the same you speake And when you pray for any certaine persons remember their degree estate condition For a forme and order of your prayer this may bee a good and ready way to follow the order of the six Gramaticall cases The nominatiue the genitiue the datiue the accusatiue the vocatiue and the ablatiue The nominatiue that is first to pray for your selfe that you may haue ghostly strength and constancie that you fall not into any deadly offence by frailtie and that you may 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 may haue grace and good will according to the