renounceth creatures flyeth the world hateth the desires of the flesh restraineth wandrings abroad blusheth to be seen in publick Nature is willing to have some outward comfort wherein she may be sensibly delighted but Grace seeketh comfort in God alone and delighteth above all visible things in the highest good 5. Nature worketh all for her own gain and profit she can do nothing freely but for bestowed benefits she hopeth to obtain either that which is equal or better either praise or favor and coveteth to have her works and gifts much esteemed but Grace seeketh no temporal thing nor desireth any other reward than God alone nor asketh more of temporal necessaries than what may serve her for the obtaining of things eternal 3. Nature rejoyceth to have many friends and kinsfolks she glorieth of noble place and birth pleaseth the powerful fawneth upon the rich applaudeth those that are like her self but Grace loveth even her enemies and is not puffed up with multitude of friends nor esteemeth place or birth but where it is joyned with greater virtue she rather favoreth the poor than the rich hath more compassion of the innocent than the powerful rejoyceth in the true not in the deceitful always exhorteth good Men to labor for the better gifts and by goodness to resemble the Son of God Nature quickly complaineth of want and trouble Grace constantly endureth need 7. Nature referreth all things to her self striveth and contendeth for her self but Grace reduceth all to God from whence originally they proceed she ascribeth no good to her self neither doth she arrogantly presume she contendeth not nor preferreth her opinion before others but in every apprehension and opinion submitteth her self unto the eternal wisdom and to the divine judgment Nature coveteth to know secrets and to hear news she will appear abroad and make proof of many things by her own senses she desireth to be known and to do those things for which she may be praised and admired but Grace careth not for hearing news nor to understand curious matters for that all this springeth from the old corruption of Man seeing here is nothing new and durable upon Earth She teacheth therefore to restrain the senses to avoid vain pleasing and ostentation humbly to hide those things that are worthy of praise and admiration and of every thing and every knowledg to seek profitable fruit and the praise and honor of God she will not have her self nor hers publickly praised but desireth that God should be blessed in his gifts who of mere love bestoweth all things 8. This Grace is a supernatural light and a certain special gift of God and the proper mark of the elect and pledg of everlasting salvation which raiseth up a Man from Earthly things to love the things of Heaven and of a carnal maketh him a spiritual Man How much the more therefore Nature is depressed and subdued so much the greater Grace is infused and the inward Man daily by new visitations more reformed according to the image of God CHAP. LV. Of the corruption of Nature and efficacy of divine Grace CHristian O Lord my God who hast created me after thy Image and likeness grant me this grace which thou hast shewed to be so great and so necessary to salvation that I may overcome my wicked nature which draweth me to sin and to perdition For I feel in my flesh the Law of sin contradicting the Law of my mind and leading me captive to the obeying of sensuality in many things neither can I resist the passions thereof unless thy most holy grace fervently infused into my heart do assist me 2. Thy grace O Lord and great grace is needful that nature may be overcome which is ever prone to evil from her youth For by Adam the first Man nature being fallen and corrupted by sin the penalty of this stain hath descended upon all Mankind in such sort that nature it self which by thee was created good and upright is now accounted for the sin and for the infirmity of corrupted nature for that the motion thereof left unto it self draweth to evil and to inferior things For the little power which remaineth is like a certain spark lying hidden in ashes This is natural reason it self encompassed about with great darkness yet still retaining power to discern good and evil and the difference between true and false although it be unable to fulfil all that it approveth and enjoyeth not now the full light of truth nor the soundness of her affections 3. Hence it is my God that after the inward Man I delight in thy Law knowing thy commandments to be good just and holy reproving also all evil and sin teaching that it is to be avoided But with the flesh I serve the law of sin whilst I rather obey sensuality than reason Hence it is that to will to do good is present with me but how to perform it I find not For this cause I often purpose many good things but because I want grace to help my weakness upon a light resistance I go back and faint Hence it is that I know the way of perfection and see clearly enough what I ought to do but pressed down with the weight of mine own corruption I rise not unto what is more perfect 4. O Lord how exceeding needful is thy grace for me to begin any good work to go forward and to accomplish it For without it I can do nothing but in thee I can do all things when thy grace doth strengthen me O Heavenly grace indeed without which our most worthy actions are nothing and no gifts of nature are to be esteemed Arts riches beauty or strength wit or eloquence are of no value with thee O Lord without thy grace For gifts of nature are common to good and bad but the peculiar gift of the elect is grace and love and they that bear this honorable mark are esteemed worthy of everlasting life This grace is so eminent that neither the gift of prophesie nor the working of miracles nor any speculation how high soever is of any esteem without it Neither faith nor hope nor other virtues are acceptable unto thee without love and grace 5. O most blessed Grace that makest the poor in spirit rich in virtues and makest the rich in many blessings to be humble in heart come come down unto me replenish me early with thy comfort lest my soul should faint for weariness and driness of mind I beseech thee O Lord that I may find grace in thy sight for thy grace is sufficient for me though other things that nature desireth be wanting If I be tempted and vexed with many tribulations I will not fear any evils whilst thy grace is with me that is my strength that giveth advice and help that is stronger than all enemies and wiser than all the wise 6. Thy grace is the mistress of truth the teacher of discipline the light of the heart the solace in affliction the driver away of sorrow the
sure more especially to instruct thy self before all thy loving friends If thou hast not the favor of Men be not grieved at it but take this to heart that thou dost not carry thy self so warily and circumspectly as it becometh the Servant of God and a devout religious Man It is better oftentimes and safer that a Man hath not many consolations in this life especially such as are agreeable to the flesh But that we have not at all or do very seldom tast divine consolations the fault is ours because we seek not after compunction of heart nor do altogether forsake the vain and outward comforts of this world 4. Know that thou art unworthy of divine consolation and that thou hast rather deserved much tribulation When a Man hath perfect contrition then is the whole world grievous and bitter unto him A good Man findeth always sufficient cause of mourning and weeping for whether he consider his own or his neighbors estate he knoweth that none liveth here without tribulation And by how much a Man looks narrowly into himself by so much the more he sorroweth Our sins and wickednesses wherein we are so enwrapt that we can seldom apply our selves to heavenly contemplations do Minister unto us matter of most just sorrow and inward compunction 5. Didst thou oftner think of thy death than of thy living long there is no question but thou wouldst be more careful to amend I believe thou wouldst willingly undergo any labor or sorrow in this world and not be afraid of the greatest austerity if thou didst consider within thy self the infernal pains in the other world But because these things enter not to the heart and we still love those things only that delight us therefore it is we remain very dull and cold in religion 6. It is often our want of spirit which maketh our miserable body so easily complain Pray therefore unto the Lord with all humility that he will vouchsafe to give thee the spirit of compunction And say with the prophet Psal. 80 Feed me O Lord with the bread of tears and give me plenteousness of tears to drink CHAP. XXII Of the consideration of humane misery MIserable thou art wheresoever thou be or whithersoever thou turnest unless thou turn thy self unto God Why art thou troubled when things succeed not as thou wouldest or desirest For who is he that hath all things according to his mind Neither I nor thou nor any Man upon earth there is none in this world be he King or Pope without some tribulation or other Who is then in the best case or condition even he who can suffer something for God 2. Many weak and infirm ones can say Behold what an happy life hath such an one how wealthy how great he is in how great power and dignity But lift up thine eyes to the riches of heaven and thou shalt see that all the goods of this life are nothing so to be accounted of They are very uncertain rather burdensome than otherwise because they are never enjoyed without carefulness and fear Mans happiness consisteth not in having abundance of wealth but a mean estate should content him it is truly misery enough even to live upon the earth The more a Man would be spiritual the more bitter to him is this present life because he seeth more clearly and perceiveth more sensibly the defects of humane corruption For to eat and to drink to sleep and to watch to labor and to rest and to be subject to other necessities of nature is doubtless a great misery and affliction to a religious Man that would gladly be free and delivered from all sin 3. For the inward Man is much oppressed with these outward and corporal necessities whilest we live in this world Therefore the holy Prophet prayeth with great devotion to be delivered from them saying Bring me O Lord out of my necessities But wo be to them that know not their own misery and a greater wo to them that love this miserable and corruptible life And some there be so much dote upon it that although with great labor and pains they can scarce get mere necessaries yet could they live here always they would care nothing at all for the Kingdom of Heaven 4. O how foolish are these and faithless in their hearts who lye so deeply sunk in the earth that they can mind or relish nothing but carnal things But miserable wretches as they are they shall in the end feel to their cost how vile and how nothing that was which they loved Whereas the Saints of God and all the devout friends of Christ respected not those things which pleased the flesh and which flourished in this life but longed for the everlasting riches with their whole hope and desire Their whole desire was carried upward to things durable and invisible that the desire of things visible might not draw them to things below O Brother lose not thy hope of coming forward in godliness there is yet time the hour is not yet past 5. Why wilt thou defer thy good purpose from day to day Arise and begin in this very instant and say Now is the time to be doing now is the time to be striving now is the best time to amend my self When thou art ill at ease and much troubled then is the time of deserving best thou must pass through fire and water before thou comest to the place of refreshing Unless thou dost earnestly force thy self thou shalt never get the victory over sin so long as we carry about us this frail body of ours we can never be without sin or live without trouble and sorrow We would gladly be quiet and freed from all misery but seeing by sin we have lost our innocency we have together with that lost also the true felicity Therefore it becomes us to have patience and to wait for the mercy of God till this our iniquity be put away and this mortality of ours be swallowed up of life 6. O how great is humane frailty which is always prone to evil to day thou confessest thy sins and to morrow thou committest the very same thou hast confessed Now thou art purposed to look well unto thy ways and within a while thou so behavest thy self as though thou hadst never any such purpose at all Good cause have we therefore to humble our selves and never to have any great conceit of our selves because we are so frail and so inconstant Besides that may quickly be lost by our own negligence which by the grace of God and our own great pains we have scarce at length obtained 7. What will become of us in the end who begin to wax cold so timely Wo be unto us if we will so give our selves unto ease as if all were in peace and safety when as yet there appeareth no sign of true holiness in our conversations We have need like young beginners to be newly instructed again to good life if happily there be any hope of
of true judgment If God were always the pure intention of our desire we should not be so much troubled through the repugnance of our carnal mind 2. But oftentimes something lurketh within or else occurreth from without which draweth us after it Many secretly seek themselves in their actions and know it not They seem also to live in good peace of mind when things are done according to their will and opinion but if things succeed otherwise than they desire they are straightways troubled and much afflicted The diversities of judgments and opinions cause oftentimes dissentions between religious and devout Persons between Friends and Countrymen 3. An old custom is hardly broken and no Man is willing to be led further than himself can see If thou dost more rely upon thine own reason or industry than upon that power which brings thee under the obedience of Jesus Christ it will be long before thou become illuminated for God will have us perfectly subject unto him and that being enflamed with his love we transcend the narrow limits of humane reason CHAP. XV. Of works done of Charity FOr no worldly thing nor for the love of any Man is any evil to be done but yet for the profit of one that standeth in need a good work is sometimes to be intermitted without any scruple or changed also for a better For by doing this a good work is not lost but changed into a better The exterior work without charity profiteth nothing but whatsoever is done of charity be it never so little and contemptible in the sight of the world it becomes wholly fruitful For God weigheth more with how much love one worketh than how much he doeth He doeth much that loveth much 2. He doeth much that doeth a thing well he doeth well that rather serveth the community than his own proper will Oftentimes it seemeth to be charity and it is rather carnality because natural inclination self-will hope of reward and desire of our own interest will seldom be away 3. He that hath true and perfect charity seeketh himself in nothing but only desireth in all things that the glory of God should be exalted He also envieth none because he affecteth no private good neither will he rejoyce in himself but wisheth above all things to be made happy in the enjoyment of God He attributeth nothing that is good to any Man but wholly referreth it unto God from whom as from the fountain all things proceed in whom finally all the Saints do rest as in their highest fruition O he that had but one spark of true charity would certainly discern 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 himself or in others he ought to suffer patiently until God order things otherwise Think that perhaps it is better so for thy trial and patience without which all our good deeds are not much to be esteemed Thou oughtest to pray notwithstanding when thou hast such impediments that God would vouchsafe to help thee and that thou mayest bear them patiently 2. If one that is once or twice warned will not give over contend not with him but commit all to God that his will may be fulfilled and his name honored in all his servants who well knoweth how to turn evil into good Endeavor to be patient in bearing with the defects and infirmities of others of what sort soever they be for that thy self also hast many things which must be suffered by others If thou canst not make thy self such an one as thou wouldst how canst thou expect to have another in all things to thy liking We would willingly have others perfect and yet we amend not our own faults 3. We will have others severely corrected and will not be corrected our selves The large liberty of others displeaseth us and yet we will not have our desires denied us We will have others kept under by strict laws but in no sort will our selves be restrained And thus it appeareth how seldom we weigh our neighbor in the same ballance with our selves If all Men were perfect what should we have to suffer of our neighbor for God 4. But now God hath thus ordered it that we may learn to bear one anothers burden for no Man is without fault no Man but hath his burden no Man sufficient of himself no Man wise enough of himself but we ought to bear with one another comfort one another help instruct and admonish one another Occasions of adversity best discover how great virtue or strength each one hath for occasions make not a Man frail but do shew what he is CHAP. XVII Of a retired life THou must learn to break thy own will in many things if thou wilt have peace and concord with others It is no small matter to dwell in a religious community and to converse therein without complaint and to persevere therein faithfully until death Blessed is he that hath there lived well and ended happily If thou wilt persevere in grace as thou oughtest and profit in virtue esteem thy self as a banished Man and a pilgrim upon earth Thou must be contented for Christs sake to be esteemed as a fool in this world if thou desire to lead an holy life 2. The wearing of a religious habit and shaving of the crown do little profit but change of manners and perfect mortification of passions make a true religious Man He that seeketh any thing else but God and the salvation of his soul shall find nothing but tribulation and sorrow Neither can he remain long in peace that laboreth not to be the least and subject to all 3. Thou camest to serve not to rule Know that thou wast called to suffer and to labor not to be idle or to spend thy time in talk Here therefore Men are proved as gold in the furnace Here no Man can stand unless he humble himself with his whole heart for the love of God CHAP. XVIII Of the examples of the holy Fathers COnsider the lively 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 do now in these days Alas what is our life if it be compared to them The Saints and Friends of Christ served the Lord in hunger and thirst in cold and nakedness in labor and weariness in watchings and fastings in prayer and holy meditations in persecutions and many reproaches 2. O how many and grievous tribulations suffered the Apostles Martyrs Confessors Virgins and all the rest that endeavored to follow the steps of Christ They hated their lives in this world that they might possess their souls in everlasting life O how strict and self-renouncing a life led those holy Fathers in the wilderness How long and grievous tentations suffered they How often were they assaulted by the enemy What frequent and fervent prayers offered they to God! How rigorous an abstinence did
on the contrary How pitiful and grievous a thing it is to see them that live in a dissolute and disordered sort not applying themselves to that for which they are called O how hurtful a thing it is to neglect the good purposes of their vocation and to busie themselves in that which is not committed to their care 6. Be mindful of the profession thou hast made and have always before the eyes of thy soul the remembrance of thy Saviour crucified Thou hast good cause to be ashamed looking upon the life of Jesus Christ seeing thou hast as yet no more endeavored to conform thy self unto him though thou hast walked a long time in the way of God A religious person that exerciseth himself seriously and devoutly in the most holy life and passion of our Lord shall there abundantly find whatsoever is necessary and profitable for him neither shall he need to seek any better thing out of Jesus O if Jesus crucified would come into our hearts how quickly and fully should we be instructed in all truth 7. A fervent religious person taketh and beareth all well that is commanded him but he that is negligent and cold hath tribulation upon tribulation and on all sides is afflicted for he is void of inward consolation and is forbidden to seek eternal comforts A religious person that liveth not according to discipline lies open to great mischief to the ruine of his soul. He that seeketh liberty and ease shall ever live in disquiet for one thing or other will displease him 8. O that we had nothing elso to do but always with our mouth and whole heart to praise our Lord God! O that thou mightest never have need to eat nor drink nor sleep but mightest always praise God and only employ thy self in spiritual exercises thou shouldest then be much more happy than now thou art when for so many necessities thou art constrained to serve thy body Would God these necessities were not at all but only the spiritual refections of the soul which alas we taste of too seldom 9. When a Man cometh to that estate rhat he seeketh not his comfort from any creature then doth he begin perfectly to relish God Then shall he be contented with whatsoever doth befal him in this world Then shall he neither rejoyce in great matters nor be sorrowful for small but entirely and confidently commit himself to God who shall be unto him all in all to whom nothing doth perish nor die but all things do live unto him and serve him at a beck without delay 10. Remember always thy end and how that time lost never returns Without care and diligence thou shalt never get virtue If thou beginnest to wax cold it will be evil with thee but if thou give thy self to fervor of spirit thou shalt find much peace and feel less labor through the assistance of Gods grace and love of virtue The fervent and diligent Man is prepared for all things It is harder to resist vices and passions than to toil in bodily labors He that avoideth not small faults by little and little falleth into greater Thou wilt always rejoyce in the evening if thou spend the day profitably Be watchful over thy self stir up thy self warn thy self and whatsoever becomes of others neglect not thy self The more holy violence thou usest against thy self the more shall be thy spiritual profiting Amen THE SECOND BOOK CHAP. I. Of the inward Life THE Kingdom of God is within you saith the Lord. Turn thee with thy whole heart unto the Lord and forsake this wretched World and thy Soul shall find rest Learn to despise exteriour things and to give thy self to the interior and thou shalt perceive the Kingdom of God to come into thee For the Kingdom of God is peace and joy in the Holy Ghost which is not given to the wicked Christ will come into thee and shew thee his consolations if thou prepare for him a worthy mansion within thee All his glory and beauty is within and there he pleaseth himself The inward man he often visits and hath with him sweet discourses pleasant solace much peace wonderful familiarity 2. O faithful Soul make ready thy heart for this Bridegroom that he may vouchsafe to come unto thee and dwell within thee For he saith If any love me he will keep my words and we will come unto him and will make our abode with him Give therefore admittance unto Christ and deny entrance to all others When thou hast Christ thou art Rich and he will suffice thee He will be thy faithful and provident helper in all things so as thou shalt not need to trust in men For men are soon changed and quickly fail but Christ remaineth for ever and standeth firmly unto the end 3. There is little trust to be put in frail and mortal man though he be profitable and dear unto thee neither oughtest thou much to be grieved if sometimes he cross and contradict thee They that to day take thy part to morrow may be against thee and so on the contrary they often turn like unto the wind Put all thy trust in God let him be thy fear and thy love He will answer for thee and do in all things what is best Thou hast not here an abiding City and wheresoever thou be thou art a stranger and pilgrim Neither shalt thou ever have rest unless thou be most inwardly united unto Christ. 4. Why dost thou here gaze about since this is not the place of thy rest In Heaven ought to be thy dwelling and all Earthly things are to be lookt upon as it were by the way All things pass away and thou together with them Beware thou cleave not unto them lest thou be entangled and so dost perish Let thy thought be on the Highest and thy prayer directed unto Christ without ceasing If thou canst not contemplate high and heavenly things rest thy self in the passion of Christ and dwell willingly in his Holy wounds For if thou fly devoutly unto the wounds and precious marks of the Lord Jesus thou shalt feel great comfort in tribulation Neither wilt thou much care for being despised of men and wilt easily bear words of detraction 5. Christ was also in the World despised of men and in greatest necessity forsaken by his acquaintance and Friends in the midst of slanders Christ would suffer and be despised and darest thou complain of any Christ had Adversaries and Backbiters and wilt thou have all men thy Friends and Benefactors For what shall thy patience be crowned if no adversity happen unto thee If thou wilt suffer no adversity how wilt thou be the Friend of Christ Suffer with Christ and for Christ if thou desire to Reign with Christ. 6. If thou hadst but once perfectly entred into the secrets of Jesus and tasted a little of his ardent affection then wouldst thou not weigh thine own commodity or discommodity but wouldst rather rejoyce at slanders when they should chance to
we quickly lose by our negligence and oftentimes we do not perceive our own inward blindness We often do evil and excuse it worse We are sometimes moved with passion and we think it to be Zeal We reprehend small things in others and pass over greater matters in our selves We quickly feel and weigh what we suffer at the hands of others but we mind not what others suffer from us He that doth well and rightly considers his own works will find little cause to judg hardly of another 2. The inward Christian preferreth the care of himself before all other cares And he that diligently attendeth unto himself doth seldom speak much of others Thou wilt never be so inwardly religious unless thou pass over other Mens matters with silence and look especially to thy self If thou attend wholly unto God and thy self thou wilt be little moved with whatsoever thou seest abroad Where art thou when thou art not with thy self And when thou hast run over all what hast thou then profited if thou hast neglected thy self If thou desirest peace of mind and true union thou must put all things behind thee and look only upon thy self 3. Thou shalt therefore profit much if thou keep thy self free from all temporal cares Thou shalt greatly decrease if thou esteem any thing of this world Let nothing be greater unto thee nothing acceptable but only God himself or that which is of God Esteem all comfort vain which thou receivest from any creature A soul that loveth God despiseth all things that be inferior unto God God alone is everlasting and of infinite greatness filling all creatures the souls solace and the true joy of the heart CHAP. VI. Of the joy of a good conscience THe glory of a good Man is the testimony of a good conscience Have a good conscience and thou shalt ever have joy A good conscience is able to bear very much and is very chearful in adversities An evil conscience is always fearful and unquiet Thou shalt rest sweetly if thy heart do not reprehend thee Do thou never rejoyce but when thou hast done well Sinners have never true mirth nor feel inward peace because there is no peace to the wicked saith the Lord. And if they should say We are in peace no evil shall fall upon us and who shall dare to hurt us Believe them not for upon a sudden will arise the wrath of God and their deeds shall be brought to nought and their thoughts shall perish 2. To glory in tribulation is no hard thing for him that loveth for to glory so is to glory in the Cross of our Lord. That glory is short which is given and received from Men. Sorrow always accompanieth the glory of the world The glory of the good is in their consciences and not in the tongues of Men. The gladness of the just is of God and in God and their joy is of the truth He that desireth true and everlasting glory careth not for that which passeth away with time And he that seeketh temporal glory or contemneth it not from his heart sheweth himself but little to esteem of the glory of Heaven He enjoyeth great tranquility and peace of mind that careth neither for the praises nor dispraises of Men. 3. He will easily be content and pacified whose conscience is pure He is not the more holy though thou commend him nor the more abject though thou dispraise him What thou art that thou art neither canst thou be said to be greater than what thou art in the sight of God If thou consider what thou art within thee thou wilt not care what Men say of thee Man seeth in the face but God looketh into the heart Man considereth the deeds but God weigheth the intention To do always well and to esteem little of himself is a sign of an humble soul. To refuse to be comforted by any creature is a sign of great purity and inward confidence 4 He that seeketh to witness for himself from without doth shew that he hath wholly committed himself unto God For not he that commendeth himself the same is approved saith blessed Paul but whom God commendeth To walk inwardly with God and not to be possessed with any outward affection is the state of a spiritual Man CHAP. VII Of the love of Iesus above all things BLessed is he that understandeth what it is to love Jesus and to despise himself for Jesus Thou oughtest to leave thy beloved for thy beloved for that Jesus will be beloved alone above all things The love of things created is deceitful and unconstant the love of Jesus is faithful and constant He that cleaveth unto creatures shall fall with that which is subject to fall He that embraceth Jesus shall stand firmly for ever Love him and keep him for thy friend who when all go away will not forsake thee nor suffer thee to perish in the end Thou must once be left of all whether thou wilt or no. 2. Keep close to Jesus both in life and death and commit thy self unto his trust who when all fail can alone help thee Thy beloved is of that nature that he will not admit of a corrival but will have thy heart alone and sit like a King in his own throne If thou couldest purge thy self perfectly of all creatures Jesus would willingly dwell with thee Whatsoever thou reposest in Men out of Jesus is all no better than lost Trust not nor rely upon a reed full of wind for that all flesh is grass and all the glory thereof shall wither away as the flower of the field 3. Thou shalt quickly be deceived if thou look only to the outward shew of Men. And if in them thou seekest thy comfort and profit thou shalt often feel loss If thou seekest Jesus in all things thou shalt surely find Jesus But if thou seekest thy self thou shalt also find thy self but to thine own harm For Man doth more hurt himself if he seek not Jesus than the whole world and all his adversaries could annoy him CHAP. VIII Of familiar conversation with Iesus WHen Jesus is present all is well and nothing seemeth difficult but when Jesus is absent every thing is hard When Jesus speaketh not inwardly unto us our comfort is nothing worth but if Jesus speak but one word we feel much consolation Did not Mary presently rise from the place where she wept when Martha said unto her The Master is come and calleth for thee Happy is the hour when Jesus calleth from tears to spiritual Joy How dry and hard art thou without Jesus How foolish and vain if thou desire any thing out of Jesus Is not this a greater loss than if thou shouldest lose the whole world 2. What can the world profit thee without Jesus To be without Jesus is a grievous Hell and to be with Jesus is a sweet Paradise If Jesus be with thee no enemy can hurt thee He that findeth Jesus findeth a good treasure yea a good above all
whatsoever offences they have done against thee and if thou hast offended any humbly crave pardon and God will readily forgive thee 4. What availeth it to delay long the confession of thy sins or to defer the holy Communion Purge thy self with speed spit out the venome presently make hast to apply this sovereign remedy and thou shalt find it to be better with thee than if thou deferredst it long If thou omittest it to day for this cause perhaps to morrow some greater will fall out and so thou maist be hindred a long time from the Communion and become more unfit With all possible speed shake off from thy self all present heaviness and sloth for it will not avail thee to continue long in disquietness and trouble of mind and for daily occurring impediments to withdraw thy self from the divine mysteries Yea it is very prejudicial to defer the Communion long for this usually causeth a greater dulness and undisposedness Alas some cold and dissolute people do willingly delay confession and defer the sacred Communion lest they should be engaged to the greater watch over themselves 5. O how little is their charity and how weak is their devotion that so easily omit the holy Communion How happy is he and acceptable to God who so ordereth his life and keepeth his conscience in such purity that he is ready and fit to communicate every day if it were convenient and might be done without others taking notice If one doth sometimes abstain out of humility or by reason of some lawful impediment he is to be commended for the reverence which therein he sheweth But if it proceedeth of dull slothfulness he must stir himself up and do what lieth in him and God will assist his desire for the good will he hath thereto which God doth chiefly respect 6. And when any lawful hindrance doth happen he must yet always have that good will and a pious intention to communicate and so shall he not lose the fruit of the Sacrament For every good Man may every day and hour profitably and without let receive Christ spiritually and yet on certain daies and at time appointed he ought to receive Sacramentally with an affectionate reverence the body of his Redeemer and rather seek the honor and glory of God than his own comfort For he communicateth mystically and is invisibly as often as he devoutly calleth to mind the mysterie of the Incarnation and the Passion of Christ and is inflamed with his love 7. He that prepareth not himself but when a Festival draweth near and when custome compelleth him thereunto shall usually be found to be unprepared for it Blessed is he that offereth himself up as a Sacrifice to the Lord as often as he doth celebrate or communicate Be not too long nor too short in celebrating but keep the accustomed manner of those with whom thou livest Thou oughtest not to be tedious and troublesom to others but to observe the received custom according to the appointment of thy Superiors and rather frame thy self to the profit of others than to thine own devotion or desire CHAP. XI That the Body of Christ and the holy Scriptures are most necessary unto a faithful soul. The voice of the Disciple O Sweetest Lord Jesus how great sweetness hath an holy soul that feasteth with thee in thy banquet where there is set no other food to be eaten but thy self her only beloved and most to be desired above all the desires of her heart And verily it should be a sweet thing unto me to pour out tears from the very bottom of my heart in thy presence and with holy Magdalene to wash thy feet with my tears But where is this devotion Where is there any so plentiful shedding of holy tears Surely in the sight of thee and thy holy Angels my whole heart should be inflamed and even weep for joy For I enjoy thee in the Sacrament truly present though hidden under another representation 2. For to behold thee in thine own divine brightness mine eyes would not be able to endure it neither could the whole world stand in the brightness of the glory of thy Majesty I do really enjoy and adore him whom the Angels adore in Heaven but I as yet in the mean time by faith they by sight and without a veil I ought to be content with the light of true faith and to walk therein until the day of everlasting brightness break forth and the shadowes of figures pass away But when that shall come which is perfect the use of Sacraments shall cease For the blessed in Heavenly glory need not any Sacramental remedy but rejoyce without end in the presence of God beholding his glory face to face and being transformed from glory to glory into the Image of the incomprehensible Deity they tast the word of God made flesh as he was from the beginning and as he remaineth for ever 3. Whilest I mind these wonderful things even all spiritual comfort whatsoever becometh tedious unto me for that as long as I behold not my Lord openly in his glory I make no account at all of whatsoever I see or hear in this world Thou art my witness O God that nothing can comfort me no creature can give me rest but thou my God whom I desire to behold everlastingly But this is not possible whilest I remain in this mortal life Therefore I must frame my self to much patience and submit my self to thee in all my desires For thy Saints also O Lord who now rejoyce with thee in the Kingdom of Heaven whilst they lived expected in faith and great patience the coming of thy glory What they believed I believe what they hoped for I also hope for whither they are come I trust I shall come by thy grace In the mean time I will go forward in faith strengthened by the examples of the Saints I have also godly books for my comfort and for the glass of my life and above all these thy most holy body for a singular remedy and refuge 4. For I perceive Two things to be chiefly necessary for me in the life without which this miserable life would be unsupportable unto me Whilst I am kept in the prison of this body I acknowledge my self to stand in need of Two things to wit food and light Thou hast therefore given unto me a weak creature thy sacred Body for the nourishment of my soul and body and thou hast set thy word as a light unto my feet without these Two I could not well live For the word of God is the light of the soul 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 the holy Church One is the holy Table having the holy bread that is the precious body of Christ the other is that of the divine Law containing holy Doctrine teaching the true faith and certainly leading to that within the veil where is