by the same instruments by these Christ ascended into heaven and the members must not think of going another way then by which the head leads them They are not poyson Christ himself sanctified them and tasted them first of all himself yea that a smal parcel of them might only pass to us he drunk up almost the whole chalice of sorrows and afflictions and yet for all that he lives eternally and sits at the right hand of God How canst thou but be confounded whilst seing Christ accursed by all thou seekest so much to be honoured and praisd beholding him prostrate at the feet of Iudas thou preferst thy self before thy betters seing him thirsty and in want of a little water thou covets plenty and delicate fare It is the greatest glory of a servant to follow his masters footsteps To imitate Christ is a busines not only of necessity but dignity and for this respect the main difficulty is removed and a sufficient reward allotted for others that occur If it be a credit to imitate Christ then it wil not be difficult to suffer contempt and the revilements of men for that wil be a high point of honour and there is no contempt where it is a credit to be contemned It wil be also no hard matter to debar ones self of pleasures and superfluous riches to obtaine true glory for worldlings even heathens did more then this when they abstaind even from necessaries for a seeming only apparent glory Let it confound us that some barbarians have bin found so loyal and loving to their soveraign that if he wanted eyes they would put out theirs if he wanted hands they in like manner would cut of theirs and gave this as a pledge of their fidelity and imitation in others why do not we that are calld the faithful imitate the king of glory in things of far les difficulty If Christ had only told us what we were to do though he had not held forth the torch of example we were to have done it how much more when he did it first himself and did it to the end we might do it after him and not only said so in a word but made large encomiums of the happines of afflictions If a Prophet had but intimated it we could pretend no excuse and how much les can we when the very wisdom of Prophets and Gods own mouth hath exaggeratively recommended it and made himself a model of it IESVS never let fal the least idle word and yet he lest so many prayses and magnifying speecheâ— of the happines of poverty and affliction if it behooud us not to suffer the examplary life of IESVS would be to no purpose and his austerity wholly unuseful to us who should be unsensible of his charity who payd such a vast and superabundant sum for our ransome neither should we be taught by so lively an example to love his imitation and detest all sin and sensual pleasures Would God have needlesly thrust his only begotten Son upon such thornes if it imported nothing at all to do what he did that those whom he preelected and predestinated might be made conforme to the image of his Son that he may be the first begotten among many brethren God is not a God of impiety as who could take complacence in being so cruel towards his only beloved child Fierce and savage creatures are most passionately tender over their young ones and how could God who is most meek and ful of mercy be so tyrannically cruel towards his Son if it were not needful for us to suffer The enormity of our sins exacted not such heavy penalties for their redemption one drop I will not say of IESVS blood but of his sweat was superabundant It was therfore our behoof of imitating Christ and suffering it being the road way to heaven that requird such outragious torments and rigour of life God is either cruel and impious or else it is altogether needful for us to be humble afflicted and needy to have a high esteem of divine charity and a meane one of our selves No body knowes the way to heaven who hath not gone it no body ascends up to heaven but he who descended from heaven Christ Iesus who treads the path which he chalkd forth It was a way wholly unknown nor could any give better directions then Iesus who knew it had gone it Iesus did not as some peasants do who with their fingar or speech point out the way to travellers while they themselves sit quietly at home no whit sollicitous whether afterwards they hit or miss for besides that by word he had taught the path that carries to heaven he goes himself before and leads the way that we may be secure from errour Tel me if we were certainly assurd as now we are that there were such a thing as heavenly joyes and that one were to go thither on foot and no more were requird to compass these joyes but only to know the way which he is wholly ignorant of and another good body should instruct him in that who would not buckle himself to this journey though crabbed and ruggy especially if he that shewd us the way would accompany us and go before why then do we not believe Christ and follow him do we feare the wisdome of God being our guide to go astray do we think we can miscarry our B. Saviour going before no certainly Christ shewd us a secure path and traced it out to us so secure that although we die in it the very danger and death breeds security yea if thou didst love Christ thou wouldst not stick to die with him He loves not Christ who doth not imitate him for the vertue of love is assimilation or resemblance O that one could truly say I live now not I but Christ liveth in me carrying the mortification of IESVS about in my body and implanting it in my soul If then thou lovest the Son of Mary wilt become his tabernacle as she was behold with accuratenes and do according to the pattern which is proposd to thee in the mount Calvary and take a view of the whole life of IESVS He chose to live and die in contempt he was derided and set with the wicked accounted not only an idiot but a fool he was beaten as one would not beat his slave he was punishd as if he had been the worst of criminals of his own accord he shund all temporal honour when it was exhibited ther was no miscalling or slanderous nickname that was not appropriated to him they calld him Samaritan idolater possessd person false Prophet seducer belly God devourer drinker of wine blasphemer and transgressour of the law he was thought to be a traitor and conspiratour against his country a friend and abettour of sinners What creature can be namd to which he did not humble himself He humbled himself to the Angels what need was there that an Angel should come to comfort him who was God
in some sort be thankful to him for so great goodnes but because the multiplicity of his defects makes him fal far short of such desires he is siezd with no smal fear he not doing what he ought and might do and for that reason he is afraid least he loose God which renders him so much more anxious by how much he knowes him more worthy of love Nevertheles the anchour of his hope must be cast in him that created him as wel in great as little fluctuations of the mind Our confidence for the most part failes in this that in great affaires it flies to God as if in smal ones we were able to do some what of our selves As we lin petty as waighty matters we must place our sole hope in him because we are wholly impotent of our selves to do any good Some faulter because they can hope for mean things but dare not extend it to greater either because they hold themselves unworthy or else for that they frame two meane a conceit of Gods excellency and the merits of IESVS What makes thee doubt or be dismaid in the pursuit of vertu and eminent sanctity as if grace were to be obtaind by thy own strength and deserts or God were of an envious or covetous or needy disposition The arme of God and not thy forces enable thee to follow vertue God is benevolent he envies not thy good His divine riches are so priviledgd that to be liberal it is not requird he should be good and a lover of us he looseth nothing when he gives he improverisheth not his exchequer and revenue he doth not lessen his stock but augments it If any man had a treasure of that nature were he never so miserly and hide bound he would not deny what were askd but the more covetous he were the more bountiful would he be and would take it for an affront if a trifle were demanded Who is so ill naturd as to deny light although he had never seen one ask it before and why because by giving it he looseth nothing his light remaining as intirely to himself as formerly Why shal not we without presumption expect such a liberality from the father of lights from whom each best guift discends We injure the Divinity by not hoping from so good a God our father what one might hope from the worst of men though a barbarian unknown to us Do not doubt of obtaining thy request he hath promisd far more then thou requirest Do not mistrust his promise he hath done stranger things then he promised He promised thee his kingdom but he became a servant for thee he promisd that thou shouldst live with him but he sufferd death for thy sake it is more wonderful that God died became a servant then that man should live raign in glory now then we have a pledge which is an assurd one Wherfore sometimes thou dost not so much purely trust in God as tacitly presume of thy self when thy hope pitcheth but upon some things and those not great nor all Of thy self thou art as impotent in order to smal things as great but in God equally powerful to both O Lord how fondly proceeds he who hopes not great matters from thee for what in respect of man is but hope in respect of thee is wish and desire If one o my soul should desire thee to do a thing and again and again intreat thee and offer his assistance and for that end out of the ardour of his desire should expose his life to manifest danger if thou at length hadst a mind to do it and now nothing were wanting but his concurrence who had so long and earnestly sought and labourd it wouldst thou not go to him with an assurd confidence of having redress and beg his assistance especially if he had before promisd it This is our case with God whom thou must importune with winning intreaties and a ful confidence of reliefe On his side there is no cause of fearing a repulse how can it be that he will deny what he so earnestly desires should be asked Dost thou expect to be heard God expects that thou cry to him Fear him alone because of thy self thou never art secure in this life so beset with dangers Although one lead never so holy and vertuous a life he shall not want entrapments for the divel impugnes such with greater spleen and malice because their manner of life is so very conspicuous A thief will rather steal pearles and pretious stones then peebles or flints God permits these dangers for our exercise of humility for this life being most pretious he wil have it most humble He permits us to be so many wayes assaulted that we may stil have dependance on him and so be most safe when we think ourselves least safe and remain so stil by trusting in him if we never venture to presume of our selves In this manner dangers render our life secure thus by fearing only God thou quitst thy self of all fear and if thou fearst him only thou shalt more confidently hope all things from him Hope fear of God are two admirable companions they extremely help one another thou must never forsake them they wil help thee not a litle if in thee they help themselves for one without the other wil litle avail either thee or it self yea of times proves very prejudiciall The XVIII Chapter That we cannot but suffer something and of the good of patience HE that cannot avoid suffering must seek to furnish himself with patience Why do we not fortify our selves with this most powerful vertue since it is impossible not to suffer something in this world God wonderfully disposing it so He that hopes to avoid the troubles of this life presumes to countermine the divine providence it is so orderd so decreed and all for our good God cannot be deceivd in his appointments nor frustrated in his disposals The occasion of our suffering is born with us because we are born with sin nor will it be removd till we be taken out of this place of sinning God could have placed us in heaven without any more ado to himself or us at the first cast as they say without the long circumference of this miserable life he could with the same facility produce bread that he doth the eare and wheat but that man might take paines and suffer some what he so orderd that bread must necessarily be made of corne He would have labours be precedent to glory that he might honour us the more heape upon us the boons of his liberality by making them as it were a due debt O the gracious proceeding of God that he would become our debter He that covets to be rankd among the predestinate let him not refuse to suffer it being the mark and cognizance of the elect if imbracd with patience It was truly said by one that it was a wonder all the stones under the feet of those who are to
be perpetual combining in the same thing a penalty and a benefit justice mercy Therfore because death is so great a good so proper and secure an effect of his goodnes he would not have it lyable to mans free wil or the hatred of an enemy For although it be in any ones power to bereave thee of life no body not even the uncon troulable violence of kings can bereave thee of death This is the property of things of the best quality to be out of the reach of humane power not to be obnoxious to anothers pleasure If one were entangled in any one danger or incumbrance it would be no smal content to find a meanes how to evade it why do we then grieve or dread death which is the gate wherby we may rid our selves of the hazards and incumbrances of this life Many for a meer puntillio of worldly glory have sought and covetted it at least for the glory of heaven let us not fear it O immortal God who wast born not to live for thou wast life eternal as now thou art but to dye a most mortal and bitter death for me why should I that am mortal be unwilling to dye to live a vital eternal and most pleasant life with thee and for accomplishment of thy wil since the desire of a christian is to be with Christ I know not why he should not desire death since but by it he cannot come to that fruition What misery can death bring or what happines can it bereave him of who is not besotted upon the world but hath placed all his felicity in heaven but besides this ocean of content which flowes from the sight and fruition of our beloved it hath moreover this advantage that it puts us out of further danger of offending God Death then is not evil which takes away all evil But if it be evil and an enemy to mankind why do not men treat it like an evil and as one would treat an enemy I wish we would proceed in this manner with it and deal no otherwise then with a foe forecasting that we carry nothing about us which he may make booty of or give him cause of triumphing over us Souldiers are wont to secure their provisions and baggage or els quite spoil them that they may not be serviceable to their enemyes We must leave no plunder for death but if there be any thing subject to its rapine it must eyther be wholly abandoned or sent before us with a safe convoy to heaven where all will be throughly secured We must keep no spoiles about us in which it may glory but the luggage of our flesh and we must extenuate it by fasting labour and other pennances that he sieze it not entire If death be evil and adverse to us let us resist it and object a buckler by relinquishing things and all affection to them that its wounds may bite the les upon us if death be evil let us make it good by doing good Why should we dread death more then our selves since it cannot be worse then we are evil yea it is we that make it bad because we do not become good Let us do this now when we have time and may do what we shal wish at its hour we had don and cannot A little respit only remaines for labour and in comparison of eternity not so much as an instant Behold now so many years of our life are past and those which remain are no longer But death is not evil in it self but rather good and we should be very good if we did imitate it and practised what it puts in ure by dispoyling our selves of all things so that if nothing were grateful and delectable in this world it would be pleasing and savory to our pallat He only needs fear death who loves other things and not Christ He is not a faithful servant who refuseth to appear in the presence of his master If I did love thee o Lord I should not have such a horrour of death for it would be contentiue to me to behold thee face to face and cast my self into thy embracements rejoicing that thy wil were accomplishd in me otherwise I play but the hypocrite when I daily beg that thy wil may be done in earth as it is in heaven Thy pleasure was to dye not that we might be immortal in this mortality but that we might dye wel by leading a better life Grant me grace that as thy wil is to be fulfilld in my death though against my wil so I may wil and death fulfil it in a good death by a better and more perfect life I give thee thanks o most benign Lord for this benefit of death as thy wisdome hath disposed it I give thee thanks that I am to dye and that I know not when or where or how I am to dye The certainty of death is good and comfortable to me it being a secure passage to bring me to thy sight and rid me of the miseries of this life and make me despise its deceitful and counterfeyt goods What man if he have but any one grain of wit although he were sure never to experience any adversity but were to be successful in all the contingencies of this life would not contemn it and all its goods since he must needs see that he is to quit them all in death which is wholly unavoydable In which moment all past joyes all present goods now to be relinquishd are no more then if they never had enjoyd a being nay they are les conducible for their very relinquishment wil prove a torture That only which man neyther loves nor possesseth wil not afflict him in that hour of affliction The uncertainty also of the manner place and time of dying is acceptable to me that I may more certainly serve thee o God in all requisite manner time and place as thy worth and dignity doth require This is a divine disposal which breeds in us a certain sollicitude of a better life by reason of the uncertain condition of a contingent death I am throughly perswaded o Lord that I know not whether I am worthy of love or hatred and how it wil fare with me after this life neither do I covet to know because it is expedient for me to be ignorant of it according to the ordainment of thy wisdome But I will not therfore more dread death then desire thee and confide in thy mercies I accept most willingly its great uncertainty this being most certain that it is enough for me that thou art most merciful and a cordial lover of me and both canst and wilt save me if I but humbly trust in thee What imports it that I know not how and when and where I am to dye if I be assurd that thou dyedst for me and dyedst the death of the cross and at noon day and betwixt two thieves upon Mount Calvary to clear all doubt of thy love towards me that I may
Nature many times effects that what is harsh to one is gustfull to another and will grace be less operative The longings of women make them couet ridiculous extravagancies coales clay mortar and to loth meats exquisitely seasond and that which happens so obviously to a womanish indisposition shal it be thought impossible to divine healthfulnes A corrupt and queasy stomack rules the appetite and shal a sound and masculine mind have less or no sway over the wil Be not then frighted o dejected creature with what thou hearest of a spiritual life for it is not at all troublesome or noysome although it necessarily imbrace al troublesome and noysome things Let not an empty name or conceyt terrify thee be but confident and accoast them and thou shalt frighten the very difficulties themselves Some relate of certain enchanted treasures which are in the custody of terrifying ghosts and sprits but if any one be so resolutely hardy as contemning those phantasmes to assaile them they are presently put to flight and vanish to nothing in such sort that they appear no more but permit the accoaster to enjoy those riches in all peace and security Nothing more is requisite to effect this but courage and resolution Be but valiant in purchasing these spiritual treasures and all those bugbeares of pretended difficulties wil suddainly disapear Set upon them undauntedly and thou shalt enjoy without any great plains-taking the hidden manna of a spiritual life Bees work hony shelterd under the homely roof of a rough-cast hive The IV Chapter How Truth is made manifest by faith and of the fruit and practise of this vertue HE walks in falshood and forgery not in truth nor spirit who takes not faith for his path and guide Truth dwels very remote from sense This heavenly flower growes not in our gardens it is not nourished with flesh and blood it is not to be found amidst the dung of our muddy and material substances We are at al turnes cheated in corporal goods even those which we behold with our eyes and fingar with our hands A whole oare in the water seems broken a square tower to one that stands at a great distance seems round the very light of the sun which is al the faith our eyes are endowd with cozens them oftentimes by representing colours that are not existent and how then shal we avoid being misled in the affaires of our soul which we see not and in spiritual and divine things which are so much above our reach and capacity All the race of mankind was grown quite blind through the night of errour like one shut up in a dark dungeon without either window or chink to let in the least glimmering of light The learneder sort of Philosophers were of opinion we knew no more then what we knew was false or rather that we knew only this one truth that we knew nothing at all and they were so swoln and puffd up with vanity that none but heaven could give an allaying remedy One among them did think that the master of truth was to be some Son of a God Behold now o thou Son of the highest o thou eternal Truth behold o thou wisdome of thy father thou didst descend from heaven o light of the world to illuminate it to teach us truth and why do not men make more account of so great a benefit why doe they contemne this blessing of faith What imports it to believe truth if we our selves practise falshood saving truth is good works and the true word the deed of the word The word of God became flesh that the work of man might become truth because the Truth of God is become operative All is mere falshood and vanity which is not according to the doctrine of IESVS why doe we neglect the practise of this great blessing contenting our selves with a dead kind of faith We should reap great advantage from our faith if we knew how to use it and work as we ought according to its prescript greater then if we beheld those things it affirmes with our eyes All by faith believe true things but they ought also to believe truly which all seem not to do If thou believe o malepert soul what Christ taught work accordingly If it be true that it behooud IESVS to suffer and so to enter into his glory if it be true that God ordaines all for the good of the just why art thou afflicted at some trivial crosses and calamities Why dost thou account them losses which when they are patiently taken faith teacheth us to be the soules greatest enrichment If thou believe this to be true as in very truth it is thou oughtest rather to rejoyce and comfort thy self If thou shouldst behold some one of the H. Prophets with thy corporal eyes as David or S. Iohn Baptist if thou shouldst see one raised from death or an Angel from heaven who were to tell thee from Almighty God that his will is that thou beare this cross patiently because it will be for thy greater good and no little gain would it not suffice to make thee refrain from all impatience nay would it not replenish thee with such joy as siezd the Apostles when they went away rejoycing because they were made worthy to suffer reproaches for the name of IESVS And why dost thou not now do the same Thou oughtest not to esteem that miraculous message as infallible as a matter of faith for in that case one might lawfully somtimes entertain a doubt since the evil spirit might delude him or he himself be deluded in his senses Therfore if this truth as matter of faith be more certain then if an Angel had teveald it from heaven why ought it to be less perswasive Our manner of working followes the certitude of our knowledg and the judgment we frame of a thing and proportionable to this knowledg must needs be the excellency of our operation Wherfore whosoever desires to walk in truth let him square the actions and paths of his life according to the model of his faith believing not onely true things but after a true manner least he become ridiculous to the Angels and joynt-sectary with the Divels who are all solifidians their beliefe being barren of works What availes it to know the way to heaven if we doe not walk it The wicked spirits know it better then we and nevertheles because they stand stil and advance not they are divels Tel me who is in a better condition thou that wilt not doe good or the divels that cannot It is all one in most things not to have a will and to be impotent yea it is more damnable and reproachful to thee who wilt not when thou mayst The divels believe and tremble I wish thou when thou believest wert possessd with a just fear Why dost thou not tremble at the judgments of God considering their certainty and the uncertainty of thy own condition either to eternal punishment or joy what is the reason
wil alwayes be with us himself What mother loves her child so tēderly as that she wil continually have him in her armes Yet God doth this Grace is a knot which tyes God and man together it is the sweet and mutual embracement of the spirit divine and humane Among men the father may not be where the Son is but God cannot but be with him that is in grace Although God be existent in creatures both by his essence presence and power this is so because he is God and it cannot be otherwise not for any dignity or desert in them but by reason of his immensity and infinitude But grace not nature hath this attractivenes that although God could be absent and were limitable to locality yet it would make him present and existent with one in grace residing with him and becoming one spirit yea albeit he could forget his creatures he would be alwaies sweetly present to his memory share of his providence although he could relinquish them and not operate in them nor conserve maintain them yet he would stil be working some good in the just for as love is effectual so it never intends any good but it compleats it What a benefit and dignity is it to have God alwaies for our companion certainly we should be struck with amazement to see any creature so beloved by God and so noble that he commanded his celestial spirits those thousands of thousands that attend him to accompany it whether soever it went and be followd by all that traine so stately and majestical yet this would be but solitude in comparison of the fellowship and attendance of God What are all things before thee o lord but as it were a mere nothing and vacuity If we should admire such a creature why do we not also admire a sould in grace since it hath God for its attendance not waiting at its elbow but as it were in its essence enlivening it O most fortunate dignity of man and dignation of God to have that highest Majesty alwaies accompanying the Sons of men for God will not be a lazy and unprofitable companion to a soul not providing what is beho offul to it Wil he be like one that is sluggish or blind who neither sees nor resents the necessities and miseries which press it certainly God doth not associate himself to the just for nothing They may wel neglect both themselves and their temporal if only they be careful of what concerns him he wil have a care of them O my Father o friend o companion I beg of thy Majesty that I may alwaies carry a due reverence fidelity and affability towards thee I wil demean my self to thee as a child doth to his parent taking all thy affaires to hart reputing them my own not otherwise then towardly children are industriously careful of their parents busines because they look upon it as their own I beseech thee that I may be a faithful friend to thee seeking at all turnes thy greater honour glory advancing what concerns thee loving thee more then my self Grant that I may keep with thee all the rules of good fellowship least by my continual defects I may contristate thy holy spirit But if all grace be of such vertue and efficacy in it self that it makes us kinsmen and allies of God most dear to him yea in a manner Gods and this because it is given by Christ hence it followes that that portion of it which befals man is more happy more venerable and highlyer priviledgd then that which was bestowd upon the Angels or our first parents in the state of innocency Those children are ordinarily first in their parents affection who were deliverd into the world with the strongest throwes of a hard labour and what wonder then if our grace be dearer to Christ since it cost him so many sorrowes and he for it bestow on us greater priviledges affording us more helps tolerating us more patiently and longanimously raysing us to great spiritual advancement in so much that the very Angels themselves do honour men for this respect that they have grace by Christ are struck with a reverential fear to see our nature now prostrate before them which they sleighted so much before God became Incarnate by assuming it and this because a special dignity accrues to the grace we partake of we being made therby living members of Christ computed the same with him There redounds a certain veneration from the head to the members how can the Angels despise our nature which they admiringly behold exalted above theirs even to the throne of the Divinity and fellowship of God what wonder if they treat us not as their inferiours whome the Son of God the first begotten among many brethren under the title of equals exalted above the celestial spirits themselves calling men his brethren and esteeming them more then Angels He never honored any of the Seraphins so much as to call him brother This is the highest prerogative of grace which renders it so honorable and elevates it above all nature Moreover our nature it self by grace through Christ is dignified and exalted above all other natures for as much as the Lord of glory communicates the same his glory with his joyntly united members and living allyes Our grace also is founded upon the merits of IESVS and his union as if therby it gave us a juster title to merit from God and makes us do it after a perfecter manner For we are all children of sorrow we are Gods Benjamins the Sons of his right hand and dear above all others O most loving father who sacrificd they only begotten Son to death that I becoming thy Son might live grant that I may alwayes have a true esteem and knowledg of this inestimable benefit One Angel is more endebted to thee for the least degree of grace which he received then all creatures together for all the goods of nature and creation of the universe But I a silly wretched man owe thee more for the least particle of grace bestowd upon me then all the Hierachies of Angels for all the supernatural guifts conferrd upon them all together For to the end that I through grace might live a divine life thou wouldst have thy son in humane nature to suffer an unhamane death Thou hast done more for me then for all the Angels thou hast heapd more obligations upon me then upon the Cherubins and Seraphins There are two reasons for which men are obligd to preserve and highly magnify divine grace The one is its inestimable worth and unspeakable dignity the other is thy most pretious blood o IESVS which thou didst shed to merit grace If we be not satisfyd of its value in its self this may throughly convince us that thou wouldst purchase it for us at so deare a rate It must needs be a rare and stupendious thing which God who cannot err in his choise chose rather to give us then save the life of
tasting gall and the whole series of his bitter Passion It s consideration is so feelingly efficacious that it made Christ himself become irksome and fearful so far as to sweat drops of blood What more efficacious to debar us of all gust then to compassionate with the sorrowful IESVS It was not without mystery that those who so perseverantly persisted with Christ upon the Mount Calvary and jointly suffered there with him concluded their life with no other Martyrdom wheras the rest of the Apostles and Disciples were crownd by the hands of persecuting tyrants For the most B. Virgin Mother of IESVS S. Iohn Evangelist and the Magdalen dyed not Martyrs a greater sorrow then any death or passion tormented them by meer compassion and was in lieu of a cruel martyrdom Let us then suffer jointly with IESVS and let our sufferings be joyfully voluntary IESVS is the way the truth and life what way will we take to arrive at a life truly happy but the life of IESVS which was a continual death and perpetual crucifixion It might suffice to make us eternally condole compassionate with IESVS and loathingly abhor all self-seeking appetites if we considerd what torture he sufferd that last night and day of his life in all his members there being no whole bit to be found in him from the sole of the foot to the crown of his head His tongue which the torments left untouchd that it might not go scotfree seems to have shard as deeply as any of the rest for the most patient IESVS complaind of no disjoyntings anguish of his limbs but only of his thirst to let us understand that even those parts which seemd to be vacant wanted not also their torment Neither did the intensenes of the pain stupify or benum them but all were preservd strong lively and vigorous that they might be more able to suffer and therfore he being ready to give up the ghost cryed out with a loud voice wherby also he gave a remonstrance of the never-relenting fervour with which he sollicited our cause amidst such bitter torments and of the humble acquiescency wherewith he accepted death by the bowing of his head and the profound respect and reverence he usd in fulfilling his Fathers precept so ful of difficulty Notwithstanding all this we ought to resent most feelingly what he sufferd all his life long in that one little member of his most holy Hart whose paine was unsufferably great even from the first moment of his conception and continued so all the time of his life It was his hart that did first and last partake of torment It was so much the more feelingly ressentive by how much the unsupportable anguish of all the rest of his members met in it the most delicate of all others as in their center No les affliction harbourd in the hart of IESVS from that moment then he felt in the garden when he swet blood through his whole body And even as there he was siezd after an unwonted and frightful manner with a lively apprehension of all the anguish and paines of his passion so also no les intensely did he apprehend the same in the womb of his most loving mother For Christs knowledg was not obnoxious to any imperfection at that time especially when he took upon him the grand affair of our redemption and all the difficulty he was to undergo and break through was without any dissimulation clearly represented to his understanding He did there most perfectly apprehend all the series of his sufferings the innumerable labours of his whole life his contempts and revilements and from that time this knowledge was as afflictive and perchance more if there could be any inequality as it was afterwards in the garden for there the sense of paine broke out and diffusd it self through all his body in such sort that the anguish dispersd through the whole did remaine les pungent in the hart but in the womb of the most glorious Virgin the whole sea of grief was confined within the narrow channel of one smal member the little tender hart of the infant IESVS When one sheds teares he is les sensible of an affliction then when the anguish is shut up and smotherd in the hart the eyes remaining dry and tearles so Christ when he did not sweat nor the blood trickld out sorrowd perchance more because no particle at all of that sorrow did evaporate nevertheles it was behoofful for our instruction to shew once exteriourly how much he continually sufferd interiourly That grief accompanyd him all along through the whole course of his life IESVS enjoyd alwaies a most perfect and intuitive knowledg of all things as they are in themselves Vnles by divine priviledg and dispensation he had bin particularly assisted the intensenes of the pain had causd death in that first instant he began to live and therfore his whole life was a signal and continual miracle Neither did his own Passion alone afflict him but much more his compassion over others he was moved to it while he considerd the distress of his most loving and innocent Mother he was moved to it in behalf of us he resented more feelingly the torments of Martyrs the austerities of confessours the discases and maladies of his Saints then they themselves who did undergo them If an affectionate Mother do more grieve at the sicknes of her child then the child himself who can deny but Christ loved his more tenderly then any mother doth her only child He did truly bear our labours our griefes did he sustain How great then must his pain needs be if it surpass that of Martyrs Penitents and sick folks comprizd in one But above the rest he was touchd with a lively compassion over us for all and each particular sin of all and each particular man who hath been or shal be to the worlds end The immensity of this pain will strike him that considers it into amazement it being able if it had not been miraculously suspended to have a thousand times bereaud him of life If some men have sorrowd so intensely for their sins that the vehemency of their contrition causd death how could it be but that the sorrow of IESVS for one alone and that the least venial sin of any one man must needs extinguish life in him he penetrating so perfectly the deformity of the fault as also the majesty of God his Father who is offended and the basenes of man the offender and loving so ardently both the one and the other as no body can reach the hight of this his charity so neither can any sound the depth of his sorrow If he conceivd so great griefe for one venial sin how much will he conceive for all and every venial and mortal so horrid and abominable he bore an unsupportable weight of sin who imposd upon us a sweet yoak and a light burden and we charge IESVS with the abominable fardel of our iniquities which forced a bloody
attempt things both unknown and uncertain why can we for love of vertue and the honour of God sustain nothing with constancy he that hopes for a continual and eternal good unjustly shuns labours in its pursuance he that is to be alwayes happy must be alwayes good for Each day condemns mans irreligious facts All seasons open are to vertues acts as saith S. Prosper The greatest grace of all other is to preserve the grace which is given thee and thy chief work not to surcease from doing works As a creature would be very deformed without head and life such a monster is a good life without a corresponding end We have received grace without any paines but we must conserve it both by grace and paines The beginning of a thing is accounted half its accomplishment but unles it end wel all comes to nothing In the matter of perseverance the end is all in all for nothing is done so long as any thing remaines undone It imports little to have laboured hard all ones life long if he faulter in the end The sole last moment of perseverance is more available then all the years by past for all their fruit proves rotten if it did not borrow thence a preserving soundnes Thou wilt think it a hard task to persever but it is much harder to begin again and much more then that to begin often Wherfore it is both more easy and more conducible to persever once then to begin often Horses force themselves les in a continued course of drawing a chariot then after having stood stil when they are to move it again Water which hath been once heated being taken of the fire becomes more cold then at first If fervour be wanting in thy proceedings thou also perchance wilt be more tepid then in the beginning Many grow faint-harted in the course of perseverance because they find difficulty in doing good but they do not therfore evade that difficulty for it is only perseverance that makes all easy If thou hadst the courage to begin a hard task thou mayst wel continue it that being much more easy Thou hast found so long by experience that it is neyther disproportioned to thy strength nor grace why then contrary to so long proof art thou now diffident thinking thy self unable to bear it what is eyther past or to come is not burdensome for the present do not grasp the difficulty all at once for it comes not so but by piece meale cōmensurate to the parts of time As thou wast able before to support it so art thou now and wil be henceforth It wil not be more noysome then it was but the heat of the difficulty wil remit by length of time and custome Accustome thy self to do wel and thou wilt forget to do ill Custome overcomes difficulty because it overcomes nature and what then wil grace do if custome overcome nature much more wil a wel-orderd charity in thee overcome the deordinations of nature It is better many times to fulfil a good purpose or consummate a work already begun then to begin another though otherwise more perfect because by inuring thy self yealding to a ficklenes of mind neither wilt thou performe that other Seldome can any work occur which is better then constancy in fulfilling a good purpose Good purposes are to be kept although they be not of any great regard because albeit in themselves it imports but little whether they be kept or no yet it is extremely important to be constant no wayes changeable Who is more constant in making good purposes then he who least intends to keep them If thou learnst a firm perseverance in one good against another thou wilt learn it more firmly against evil wilt not vary like time in this time of serving God O eternal truth grant me grace to serve thee eternally help o Christ my weaknes thou who with such indefatigable love tookest upon thee all our infirmities thou who never art weary with tolerating my impudent negligences grant that I may never be negligent any more nor desist impudently from thy service but may learn to brook swallow all morsels of difficulty Let me learn o Lord perseverance by thy love who when thou lovedst thine thou didst love them even to the end thou who didst persever hanging upon the cross and wouldst not desert it though the Iewes promised upon that condidition to believe in thee the Son of God who being ful of irksomnes anguish and a bloody sweat didst persist nevertheles and seeke redress by red oubling thy prayers Go too o remiss spirit tel me what must thou covet to do for thy IESVS who persevered for thee amidst the sorrowes of death and the cross who when he loved thee loved thee even to death what I say must thou covet but to do good and suffer evil These are the chief ambition of a soul that loves IESVS that which makes most for perseverance A good work presents it self what hinders thee from doing it but the trouble which accompanies it but mark wel that here concurs a second commodity of suffering evil and attend now that the good is doubled ther is superadded to this work both to suffer evil and do good Thou canst pretend no excuse for thy non-perseverance because that only hinders thee which ought to be the sum of thy desire to suffer for thy beloved If the love of IESVS were enkindled in thee all backwardnes tribulation and extrinsecal impediments would no more oppress thee then fire is with wood which forthwith more inflames it But if thou be so coldly chil that the love of God finds no fewel to feed on let thy own advantage and hope of future joy incite thee Dispair of coming off with life is wont to add valour to souldiers make them way through the thickest dangers divine hope of eternal life is yet more forcible and wil make thee more valiant and daring With this hope attempt thy enterprizes and persever cheerfully A cheerfull acceptance feels neyther labours nor trouble though otherwise the thing be laborious enough He that exerciseth himself in military games or at ball is wont to take more paines then one that hires himself forth to day-task and yet he feels it not because he takes it by way of pleasure and content If thou wilt conclude happily in the last hour be sure to begin each hour if thou intend to persever begin alwayes a new Excuse not thy negligence by indisposition of body self love for the most part deceives thee and makes thee do thy actions remisly Thy body is able to do more then thou thinkst if thy fervour of mind were but vigorous its force infusing strength even into weak and feeble limbs A lunatique person though exhausted with sicknes can do more then 4. that are sound the vigour of our mind sometimes communicates it self to the body If the infirmity of a malady can make one strong how much more the strength of grace and
fully confide in thee Of my self o Lord I am able to do nothing neyther to live wel nor dye wel but by thee I can do both I hope for both and wil effect both and if I have not lived wel thou hast given me a desire o Lord to become truly penitent and I hope by thy meanes to amend henceforth my future life why then shal I not also hope to dye wel my hope wil not be entire nor my confidence sufficient if I hope the one and dispair of the other I both have been and am an enormous sinner but is it not perchance in thy power to dispose of thy creature as thou thinks best Thy desire is o Lord to save me thou wilt I know be merciful to me The VIII Chapter That man must give himself to God for his benefits AMong all the Gods there is none like thee o Lord there is none according to thy works Thy goodnes was sufficient to make me love thee why dost thou force me with works benefits thou createdst me when I had no being thou soughtest me when I was upon the point of perishing thou foundst me when I was lost thou redeemedst me when I groand vnder the curse of sin thou savedst me when I was condemnd thou hadst patience with me when I was obstinately refractory to thy commands thou chastizeth me when I offend thou art indulgent when I plead guilty thou instructest me when I do amiss thou feedest me when I am hungry thou givest me drink when I am thirsty thou warmest me when I am cold thou coolest me when I am too hot thou guardest me when I am awake thou preservest me when I am a sleep thou helpest me up when I arise thou rearest me when I fall thou supportest me when I sit thou holdest me when I stand thou carryest me when I walk thou entertainest me when I come to thee thou bringest me back when I recede from thee thou recalst me when I go astray on every side within and without the ocean of thy benefits surrounds me with a boundles inundation That very thing which I have not I account my benefit because thou o Lord art the giver who dividest according to each ones expedient and exigence and deniest nothing but for our good Whatsoever also thou conferst upon others all that I reckon as a benefit done to me Thou obligest me with so many good turnes that I cannot but love thee o fountain of Goodnes although thou wert not good yea although thou wert evil Thou o Lord art in very deed so good that although in lieu of so many benefits as thou hast conferd upon me thou hadst heapd so many injuries I could not chuse but love thee It is not need full to make me love thee to have bin so beneficial it is not needful to have loved me thou art so good that although thou didst hate me I were to love thee ought to love thee more then all my lovers and benefactours albeit thou hadst been injurious malevolous Why was it needful to overwhelm him with innumerable blessings whom by one thou extractedst out of nothing thou demandest nothing more of me then my self alone I owe my self now to thee for the first benefit because by it thou gavest me wholly to my self why then dost thou superadd so many more why after the giving of me to my self dost thou over and above give thy self to me I my self all that 's mine am no trifling debt of thine neyther have I any thing besides my self what I have I most willingly give to wit my self But why wilt thou enhaunce the debt which I am not able to defray by giving thy self Go too o infirm spirit find meanes to discharge this also Thou mayst restore God to God if thou hast God God seeks thee and whatsoever thou possessest lawfully neyther canst thou lawfully possess any thing but God Possess God and thou shalt possess thy self lawfully and so be able to discharge both these benefits God gave himself to thee for thou canst not give thy self to him unles thou be thy own and thou wilt not be thy own unles God be thine for by having him thou hast thy self so when thou givest thy self to God thou mayst also give God who becomes thine But thou shalt neyther have God nor thy self unles thou love God for by loving him thou possessest him and thou alienatest him by not defraying the debt by which thou owest thy self to him Christ gave himself to the end thou mightst labour to become Christs if thou wouldst pay thy debts by giving thy self For by so doing thou wilt give Christ crucifyd a thousand times the day while thou dyest daily so often to the world and all its pleasures The IX Chapter That God alone is to be loved THou committest injustice against thy self o miserable man if thou lovest those goods which cannot love thee or men who can at least not love thee and although they do thou mayst wel doubt of it or they cease to do so It is much better to love God who loves to his utmost and without any stint who cannot but love thee if thou lovest him O immense goodnes why dost thou love me whom all creatures have reason to detest Why dost thou covet to be loved by me picking me out from among so many lovers of thine me who am moreover unworthy to be rankd among the divels to whose service I mancipated my self in so much that a peculiar and more raging hel is due to me for contemning thee after so signal and shameles a manner who vouchsafedst to dye for me and not for the Angels It is but meet that I at length begin to love him who from the beginning loved me without beginning loves me to the end without end expecting from all eternity that I should love him I have loved some that love not me now I wil love him who loved me before I knew him who being loved never fayles to correspond in love and by loving forceth others to love him whom to love is the flower of vertue and by whom to be loved is the top of felicity Why doubtest thou o my soul to love him who is forced to love thee faithfully if thou love some who perchance wil love thee perfidiously Thou wilt have but a hard bargain in loving goods which if thou hast a rival do vex thee or men who if they love any other do make thee jealous The love of God is free from all sorrow and care that it loves others wil occasion thy joy that others love it wil be thy harts-desire This is the all sufficing goodnes of God that it both loves and is beloved by all without any ones prejudice eyther the lover or beloved but with the great content of all Other things are narrow-bounded and needy they suffice not to love two or be loved by two without detriment to one party Settle not thy affection upon things perishable for