seruant according to the multitude of thy mercies 6 What hath thy seruant more to say before thee but that he do greatly humble himselfe in thy sight alwayes mindfull of his owne iniquity and basenesse For there is none like vnto thee in all whatsoeuer is wonderfull in heauen and earth Psal 85. Thy words are good thy judgements true and by thy prouidence all things are gouerned Praise therefore and glory be vnto thee O wisdome of the eternall Father let my tongue my soule and all creatures together praise and blesse thee CHAP. XXII Of the remembrance of the manifold benefits of God THE SERVANT OPen O Lord my heart in thy Law and teach me to walke in thy Commandements Grant me to vnderstand thy will and to remember thy benefits as well in generall as in particular vvith great reuerence and diligent consideration that hence forvvard I may bee able worthily to giue thee thankes Psal 118. But I know and confesse that I am not able to giue thee due thanks for the fauours which thou bestowest vpon me euen in the least moment I am lesse then the least of thy benefits and when I consider the excellencie of thy Maiestie the greatnesse thereof maketh my spirit to faint 2 All that wee haue in our soule and body whatsoeuer we possesse outwardly or inwardly naturally or spiritually are thy benefits and doe praise thee as bountifull pious and good from whom we haue receiued all that is good Although one hath receiued more another lesse all not withstanding are thine and without thee euen the least cannot be had He that hath receiued greater caÌ„not glory of his owne desert nor extol himself aboue others nor insult ouer the lesser for he is greater better that ascribeth least vnto himselfe and is more humble deuout in rendring thankes And he that esteemeth himselfe basest of all men and judgeth himselfe most vnworthy is fittest to receiue greater blessings 3 And he that hath receiued fewer ought not to be sory nor beare it impatiently nor enuy them that are enriched with greater store but attend rather vnto thee and chiefely praise thy goodnes for that thou bestowest thy gifts so bountifully so freely and so willingly without respect of persons All things proceed from thee and therefore in all things thou art to be praised Thou knowest what is fit to be giuen to euery one why this man hath lesse and he moâ—e it is not ours but thine to determine who doest weigh in just measure the deserts of euery one 4 Wherefore my Lord God I esteeme it as a great benefit not to haue much whereby outwardly and before men I might seem worthy of praise and glory so that he who considereth his own pouerty basenes ought not therfore to conceiue grief or sorow or to be therfore troubled but rather to take great comfort and to be glad for that thou O God hast chosen the poore and humble the despised of this world for thy selfe and for thy familiar and domesticall friends 1. Cor. 1. Psal 44. Witnesses are thy Apostles themselues whom thou hast appointed Princes ouer all the earth 1. Thess 2. And yet they liued without coÌ„plaint in the world so humble and simple meane to the eyes of men without all malice and deceit that they reioyced to receiue contumelies for thy name and what the world abhorreth they embraced with great affection Act. 5. 5 Nothing therefore ought so to reioyce him that loueth thee and acknowledgeth thy benefits as the accomplishment of thy wil in himself and the pleasure of thy eternall appointment wherewith he ought to be so contented and comforted that he would as willingly be the least as any would wish to be the greatest and as peaceable and content in the last as in the first place and as willing to be despised and contemned and to be of no esteeme or account as to be preferred in honor before al others to be greater in the world For thy will and the loue of thy glory ought to be preferred before all things and to comfort him more and please him better then all the benefits which he hath receiued or can desire CHAP. XXIII Of foure things that bring much peace OVR LORD SOnne now I will teach thee the way of peace and true liberty SER. Doe Lord I beseech thee as thou sayest for I shal be very glad to heare it LORD Endeauour my Sonne to do rather the will of another then thine owne Euer choose rather to haue lesse then more Matth. 26. and Ioh. 5.6 Alwayes seeke the lowest place and to bee inferiour to euery one 1. Cor. 10. Wish alwayes and pray that the will of God may bee wholy fulfilled in thee Luk. 14. Behold such a man entreth into the limits of peace and most quiet rest Matth. 6. SER. 2 Lord this thy short speech containeth much perfection It is little in words but full in sense and abundant in fruit Mat. 5. For if it could exactly be kept by me then should I not so easily bee troubled For as often as I feele my selfe vnquiet and afflicted I finde that I haue strayed from this doctrine But thou that canst all things and euer louest the good and profite of my soule increase in me thy grace that I may fulfill thy words and perfect mine owne health A prayer against euill thoughts SER. 3 My Lord God be not far from me my God haue regard to helpe me for sundry thoughts haue risen vp against me and great feares afflicting my soule Psalm 70. How shall I passe through them without hurt How shall I breake them LORD I saith he will goe before thee and will humble the glorious of the earth I will open the dores of the prison and reueale vnto thee the hidden secrets Esay 45. SER. Doe Lord as thou sayest and let all euill thoughts flie from before thy face This is my hope and my only comfort to flie vnto thee in all tribulation to trust in thee to call vpon thee from my heart and to expect patiently thy comfort A prayer for enlightning of the minde SER. 4 Enlighten me good Iesu with the clearnes of inward light and expel al darknes of my hart Represse the many wandring thoughts and beat down the fury of the temptations which violently assault mee Fight strongly for me and vanquish the euill beasts that is the alluring concupiscence that peace may bee made in thy vertue abundance of thy praise sound in thy holy Court which is a pure conscience Command the windes and tempests say vnto the Sea Bee still and to the North-winde Blow not and a great calme shall ensue Mat. 8. 5 Send foorth thy light and thy truth that they may shine vpon the earth for I am emptie and vnprofitable earth vntill thou impartest thy light vnto me Psal 42. Powre out thy grace from aboue wash my hart with heauenly dew giue waters of deuotion to wash the face of the earth to bring
I stand before thee poore and naked calling for grace and crauing mercy Refresh this thy hungry and needy creature giue heat vnto my coldnes with the fire of thy loue giue light vnto my blindnesse with the brightnes of thy presence Turne al earthly things vnto me into bitternes all things grieuous and contrarie into patience all base and created things into contempt and obliuion Lift vp my heart to thee in heauen and suffer me not to wander vpon earth be thou only sweete and delightsome vnto mee from hence-forth for euermore for thou only art my meat and my drinke my loue and my joy my delight and all my good 3 O that with thy presence thou wouldest wholy inflame burne and change me into thee that I might be made one spirit with thee by the grace of inward vnion and melting of burning loue Suffer me not to go from thee hungry and drie but deale mercifully with me as thou hast oftentimes dealt wonderfully with thy Saints What meruaile if I should be wholy inflamed by thee and die in my selfe sith thou art fire euer burning and neuer decaying loue purifying the heart and enlightning the vnderstanding CHAP. XVII Of burning loue and vehement desire to receiue Christ The voice of the Disciple WIth great deuotion and burning loue with most hearty affection and feruour I desire to receiue thee O Lord as many Saints and deuout persons haue desired thee when they receiued thy Sacrament who were most pleasing vnto thee in holines of life and most feruent in deuotion O my God the euerlasting loue my whole good my happinesse without end I would gladly receiue thee with the most vehement desire and worthy reuerence that any of the Saints euer had or could feele 2 And although I be vnworthy to haue all those feelings of deuotion yet I offer vnto thee the whole affection of my hart as if I alone had those most sweet inflamed desires yea whatsoeuer also a deuout minde can conceiue and desire all that with greatest reuerence and most inward affection I offer present vnto thee I wish to reserue nothing to my self but freely and most willingly to sacrifice my selfe all mine vnto thee my Lord God my Creator and my Redeemer I desire to receiue thee this day with such affection reuerence praise honor with such gratitude worthines and loue with such faith hope and purity as thy most blessed Mother the glorious Virgin Mary receiued and desired thee when she humbly and deuoutly answered the Angel who declared vnto her the mystery of the Incarnation and said Behold the Handmaid of our Lord let it be done vnto mee according to thy word Luk. 1. 3 And as thy blessed Forerunner the most excellent amongst the Saints Iohn Baptist cheerefully leaped with joy of the holy Ghost whilest he was yet shut vp in his mothers wombe and afterwards seeing Iesus walking amongst men humbling himselfe very much said with deuout affection The friend of the Bridegrome that standeth and heareth him reioyceth with joy for the voice of the Bridegrome Ioh. 3. so I also wish to be inflamed with great and holy desires and to offer my self vp vnto thee with my whole heart Wherefore I offer also and present vnto thee the joyes feruent desires excesses of minde spirituall illuminations and heauenly visions of all deuout hearts with all the vertues and praises exercised and to be exercised by all creatures in heauen and earth for my selfe and all such as are commended to me in prayer that by all thou mayest be worthily praised and glorified for euer 4 Receiue my Lord God the affections of my heart and desires which I haue to giue thee infinite praise and thankes which according to the measure of thy vnspeakable greatnesse are due vnto thee These I yeeld thee and desire to yeeld thee euery day and moment and I doe intreate and inuite all the heauenly Spirits and all thy deuout seruants to giue thanks and praises together with me 5 Let all People Tribes and Tongues praise thee and magnifie thy holy and sweet name with great joy and feruent deuotion and let all that reuerently and deuoutly celebrate thy most high Sacrament and receiue it with full faith deserue to finde grace and mercy at thy hands and pray humbly for mee sinfull creature And when they shall haue obtained their desired deuotion and joyfull vnion and depart from thy sacred heauenly Table well comforted and meruailously refreshed let them vouchsafe to remember my poore and needy soule CHAP. XVIII That a man be not a curious searcher of this Sacrament but an humble follower of Christ submitting his sense vnto faith The voice of the Beloued THou oughtest to beware of curious and vnprofitable searching into this most profound Sacrament if thou wilt not sinke into the depth of doubt He that is a searcher of Maiestie shall be oppressed by Glorie Prou. 25. God is able to worke more then man can vnderstand A pious and humble inquirie of truth is tolerable so he be alwaies ready to bee taught and doe endeauour to walke in the sound pathes of the ancient Fathers doctrine 2 Blessed is that simplicity that forsaketh the difficult waies of questions and goeth on in the plaine and assured path of Gods Commandements Many haue lost deuotion whilest they would search after high things Faith and sincere life are exacted at thy hands not height of vnderstanding nor the depth of the mysteries of God If thou doest not vnderstand nor conceiue those things that are vnder thee how shalt thou bee able to comprehend those that are aboue thee Submit thy selfe to God and let thy sense be subiect to faith and the light of knowledge shall bee giuen thee in that degree as shall bee profitable and necessary for thee 3 Some are grieuously tempted about Faith and the Sacrament but this is not to bee imputed to them but rather to the enemie Do not regard nor dispute with thy thoughts neither doe thou giue answere to the doubts mooued by the enemie but beleeue the words of God beleeue his Saints and Prophets and the wicked Serpent will flie from thee It is oftentimes very profitable to the seruant of God to suffer such things for he tempteth not Infidels and sinners whom he alreadie securely possesseth but hee sundrie waies tempteth and vexeth the faithfull and deuout 4 Goe forward therefore with a sincere and vndoubted faith and come to the Sacrament with vnfained reuerence And whatsoeuer thou art not able to vnderstand commit securely to Almightie God God deceiueth thee not hee is deceiued that trusteth too much to himselfe Psalm 18. and 118. God walketh with the simple reuealeth himselfe to the humble giueth vnderstanding to little ones openeth the senses of pure minds and hideth grace from the curious and proud Mat. 11. Humane reason is weake and may be deceiued but true faith cannot be deceiued 5 All reason and naturall search ought to follow faith not to go before it
care can profit little O that I cleaued not too much to future euents but offred my selfe with all readinesse of minde to thy diuine pleasure LORD 2 Son oftentimes a man doth earnestly labour for that which he desireth and when he hath gotten it hee beginneth to be of another minde and not to esteeme so much of it as before he did for mans affections doe not long continue fixed on one thing but do passe from one to another It is therefore a matter not of least moment to forsake our selues euen in the least things 3 The true spirituall profite of man consisteth in denying and forsaking of himselfe and he that is resigned liueth in great freedome and security But the ancient enemie who alwaies laboureth to withstand the seruants of God omitteth at no time his wonted temptations but day and night lieth still in waite to cast the vnwary if hee can into the snare of deceit 1. Pet. 5. Watch therefore and pray saith our Lord that you enter not into temptation Matth. 26. CHAP. XL. That man hath no good of himselfe nor any thing wherof he can glory THE SERVANT LOrd what is man that thou art mindefull of him or the sonne of man that thou vouchsafest to visite him Psalm 8. What hath man deserued that thou shouldest giue him thy grace Lord what cause haue I to complaine if thou forsake me Or if thou doest not that which I desire what can I justly say against it Surely this I may truely thinke and say Lord I am nothing I can doe nothing I haue nothing that is good of my self but in al things I do faile and am defectiue and doe euer tend to nothing and vnlesse thou helpe me and dost interiourly instruct me I become cold and am dissolued 2 But thou O Lord art alwayes the same and endurest for euer alwaies good just and holy doing all things well just and holily and disposing al things with wisdome Psa 101. But I that am more inclined to fall then to goe forwards doe neuer continue in one estate for seuen different times are changed ouer mee yet doth it soone turne to the better when it so pleaseth thee and when thou vouchsafest to stretch forth thy helping hand For thou alone canst help me without the fauour of man and so strengthen me that my countenance shall be no more changed but my heart shall be conuerted and rest in thee alone 3 Wherefore if I could once perfectly forsake all humane comfort either for the loue of deuotion or for mine own necessity which inforceth me to seeke after thee for none else can comfort mee then might I well hope in thy grace and reioyce in the gift of new consolation 4 Thankes by vnto thee from whence all proceedeth as often as it goeth well with me but I am meere vanity nothing before thee an vnconstant and weake man Whereof then can I glory Or why do I desire to be esteemed of Is it not of nothing and this is most vaine Truly vain-glory is an euill plague and very great vanity because it draweth from true glory robbeth the soule of heauenly grace For whilest a man pleaseth himself he displeaseth thee whilest hee gapeth after the praise of men he is depriued of true vertue 5 But true glory holy exultation and joy is for a man to glory in thee and not in himselfe Abac. 3. to reioyce in thy name and not in his owne vertue nor to delight in any creature but for thee Praised be thy name not mine magnified bee thy worke not mine let thy holy name be for euer blessed but to me let no part of mens praises be giuen Ps 112. and 113. Thou art my glory thou art the joy of my hart In thee wil I glory and reioice al the day but for my self I will not joy but in my infirmities 6 Let the Iewes seeke the glory which one man giueth ro another I will desire this which is from God alone Ioh. 5. For all humane glory all temporall honor al wordly highnes compared to thy eternall glory is vanity and folly O my truth my mercy my God most blessed Trinity to thee alone be all praise honor vertue and glory for all eternity CHAP. XLI Of the contempt of all temporall honors OVR LORD SOnne trouble not thy selfe if thou seest others honoured and aduanced and thy selfe contemned and debased Lift vp thy heart vnto mee in heauen and the contempt of men in earth will not grieue thee SER. Lord we are blind quickly seduced with vanity If I look wel into my selfe I cannot say that any creature hath done me wrōg therfore I cānot justly complain of thee 2 But because I haue often grieuously sinned against thee all creatures do justly take arms against me for shame and contempt is due vnto me but vnto thee praise honor and glory And vnlesse I do so prepare my self that I be willing do reioyce to be despised and forsaken of all creatures and to be esteemed nothing at all I cannot obtain internal strength and peace nor be spiritually enlightned nor wholy vnited vnto thee CHAP. XLII That our peace is not to be placed in men OVR LORD SOnne if the peace thou hast with any bee grounded on the opinion which thou hast of him or on the contentment thou receiuest in his company thou shalt euer be vnconstant and subiect to disquiet but if thou haue recourse vnto the euer-liuing and eternall Truth a friend going from thee or dying shall not grieue thee The loue of thy friend ought to rest in me and for me is he to bee beloued whosoeuer hee bee whom thou thinkest well of and is verily deare vnto thee in this life No friendship can auaile or continue without me neither is the loue true and pure which they haue whose hearts are not joyned together by me Thou oughtest to be so dead to such affections of beloued friends that for as much as appertaineth vnto thee thou shouldest wish to be without all company of men Man approcheth so much the neerer vnto God how much the further off hee departeth from all earthly comfort so much the higher also he ascendeth vnto God by how much lower hee descendeth into himselfe and how much the baser hee is in his owne conceit 2 But hee that attributeth any good vnto himselfe hindereth the comming of Gods grace vnto him For the grace of the holy Ghost euer seeketh an humble heart If thou couldst perfectly annihilate thy self and purge thy selfe of all created loue then should there flow into thee great abundance of my grace When thou castest thy eies on creatures the sight of thy Creator is taken from thee Learne to ouercome thy selfe in al things for the loue of thy Creator and then shalt thou be able to attain to heauenly knowledge How little soeuer it be if it be inordinately loued and regarded it defileth the soule and hindreth the enjoying of the chiefest good CHAP. XLIII Against
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
that delighteth to liue in subjection No man securely commandeth but he that hath learned readily to obey 3 No man securely reioyceth vnlesse he hath within him the testimony of a good conscience And yet the security of Saints was alwaies full of the feare of God Neither were they lesse carefull and humble in themselues for that they shined outwardly with grace and great vertues But the security of euill men riseth of pride and presumption and in the end deceiueth them Neuer promise to thy selfe security in this life although thou seeme to be a good religious man or deuout Hermite 4 Oftentimes those who in the judgement of men were of better esteeme haue bin in greatest danger by reason of their too much confidence Wherefore it is more profitable to many not to bee altogether free from temptations but to be often assaulted lest they should be too secure and so perhaps be lifted vp in pride lest also they should too freely giue themselues to outward comforts O how good a conscience should he keepe that would neuer seeke transitory joy Would neuer busie himselfe with the things of this world And how great peace and quietnesse should hee possesse that would cut off al vaine solicitude and only think of diuine things and such as are profitable for his soule and place all his hope in God! 5 No man is worthy of heauenly comfort vnlesse hee haue diligently exercised himselfe in holy compunction If thou desirest true contrition of heart retire thy selfe into some secret and solitary place and exclude from thy minde the tumults and vnquietnesse of the world as it is written In your chambers be yee sorry Psal 4. In thy Cell thou shalt finde that which abroad thou shalt often lose The Cell if thou continue in it waxeth sweete and if thou loue not to stay in it it becommeth irkesome If in the beginning of thy conuersion thou accustome thy selfe to remaine in it and keepe it well it will be aftervvards vnto thee a deare friend and a most pleasant comfort 6 In silence and quietnesse a deuout soule perfecteth her selfe and learneth the secrets of holy Scriptures There shee findeth flouds of teares vvith vvhich shee may euery night wash and clense her selfe and be made so much the more familiar with her Creator by how much the further off she liueth from all worldly disquiet Psal 6. Who so therefore withdraweth himselfe from his acquaintance friends God with his holy Angels will draw neare vnto him It were better for a man to lye hidden and haue care of himselfe then being carelesse of his soule to worke miracles in the world It is commendable for a religious person to goe abroad seldome to fly to bee seene to be vnvvilling to see men 7 Why wilt thou see that which is not lawfull for thee to haue The world passeth away and all his delights The desires of our sensuality draw vs to vvalke abroad but vvhen the houre is past what bringest thou home but a burdened conscience and distracted thoughts A joyfull going abroad bringeth often a sorrowfull comming home and a merry euening maketh a sad morning Prou. 14. So all carnall joy entereth gently but in the end it causeth remorse and destruction What is elsewhere to be seene which thou canst not see here Eccl. 1. Here thou seest heauen and earth al the elements of which all other things are made 8 What is there any where to be seene that can long continue vnder the Sunne thou thinkest perhaps to satiate thy selfe and haue thy fill but thou shalt neuer attaine it If it were possible for thee to see all things created present before thine eyes what were it all but a vaine and vnprofitable sight Eccl. 3. Lift vp thine eyes to God in heauen and aske pardon of thy sins and negligences Psa 122. Leaue vaine things to the vaine Attend thou to that which God cōmandeth Shut thy dore vpon thee cal vpon Iesus thy beloued Mat. 6. Be thou with him in thy Cell for thou shalt not finde so great peace in any other place If thou hadst stayed within and not giuen eare to idle newes thou haddest kept thy selfe better in good peace But now that thou delightest sometimes to heare nouelties it is fit thou sufferest for it some trouble and disquiet of minde CHAP. XXI Of Compunction of heart IF thou wilt profit any thing keepe thy selfe alwayes in the feare of God and yeeld not too much scope to liberty Prou. 19. Containe all thy senses vnder the rule of discipline and giue not thy selfe to foolish mirth Giue thy selfe to compunction of heart and thou shalt finde deuotion Compunction discouereth much good which with too much liberty is quickly lost It is meruaile that a man can euer perfectly reioice in this life if he consider his banishment and weigh the many perills wherwith his soule is inuironed The leuity of our minds the little care we haue of our faults makes vs not to feele the sorrowes of our soule 2 But oftentimes we vainly laugh when wee haue just cause to weepe There is neither true libertie nor good mirth but that which is in the feare of God accompanied with a good conscience Happy is he that can auoid all cause of distraction and draw himselfe to the vnion of holy compunction Happy is he that can abandon all that may defile or burden his conscience Fight manfully one custome ouercomes another If thou canst forbeare to intermeddle with that which belongs to others they will not hinder thee in that which thou hast to doe 3 Busie not thy selfe in matters which appertaine to others neither doe thou meddle at all with the affaires of thy betters Looke first of al to thy selfe and haue a more especial care to admonish thy self then whōsoeuer thou louest best If thou hast not the fauour of men be not therefore grieued Gal. 1. but let this seeme vnto thee a most just cause of griefe that thou lookest not to thy self with that care which beseemeth the seruant of God and a deuout religious person It is oftentimes better and more secure that a man hath not many consolations in this life especially such as are agreeable to the inclination of our corrupt nature But that we haue none at all or doe seldome taste diuine comforts the fault is ours that doe not seeke for compunction of heart nor do wholly forsake the vaine comforts of this world 4 Acknowledge thy selfe vnworthy of diuine comforts that thou hast deserued great tribulatiō Whē a man hath perfect contrition then is the whole world grieuous and lothsome vnto him Iudg. 2. 20. A good man findeth alwaies sufficient cause of teares and sorrow for whether he consider himself or weigh the estate of his neighbour hee knoweth that none liueth here without tribulatiō 2. King 13. And how much the more throughly he considereth himselfe so much the more is his sorrow Our sinnes and vices in which wee are so
plunged that we can seldome contemplate the things of heauen doe minister vnto vs matter of most just sorrow and hartie contrition 5 If thou didst thinke more diligently of thy death then of liuing long thou wouldest without doubt be more careful in the amendment of thy life Eccles 7. And if thou wouldest consider within thy selfe the paines of hell or of Purgatory Mat. 25. I am perswaded it would moue thee to endure any labour or paine whatsoeuer in this world and not to feare any kinde of austerity But because these things enter not to the heart and wee still loue that which delighteth vs therefore we remaine cold and void of spirituall vigour 6 Oftentimes our want of spirit is the cause that our wretched bodies do so quickly complaine Pray therefore with all humility to our Lord that he will vouchsafe to giue thee the spirit of contrition and say with the Prophet Feed me O Lord with the bread of tears giue me to drink with teares in measure Ps 79. CHAP. XXII Of the consideration of humane misery MIserable thou art wheresoeuer thou be whithersoeuer thou turnest if thou turnest not thy selfe to God Why art thou troubled when things succeed not as thou wouldest and desirest Who is there that hath all things as he wil Eccls. 7. Neither I nor thou nor any man vpon earth There is not any man in this world without some tribulation or affliction though he be a King or a Pope Who thinkest thou then is in best case Truely he that willingly suffereth something for God 2 Many weake and feeble men say Behold how well such a one liues hovv rich hovv povverfull hovv beautifull how great a man he is but lift vp thine eyes to the riches of heauen Luk. 12. and thou shalt see that al temporal prosperity is as nothing full of vncertainty and which rather oppresseth then otherwise for it is neuer had vvithout solicitude and feare The felicitie of man consisteth not in hauing abundance of temporall riches a meane sufficeth Prou. 19. Iob. 14. It is truely misery enough to liue vpon earth How much more a man desireth to bee spirituall so much the more distasteful is this present life vnto him for hee better perceiueth and seeth more clearely the defects of humane corruption Eccls. 2. To eat to drink to watch to sleepe to labour to repose and to bee subiect to all other necessities of nature is doubtlesse a great misery to a deuout minde that would gladly be free and deliuered from all sinne 3 The inward man is much oppressed with these corporall necessities whilest he is in this world And therefore the holy Prophet prayeth with great deuotion to be deliuered from them saying Deliuer mee O Lord from my necessities Psal 24. But wo bee to them that know not their misery and much more to them that loue this miserable and corruptible life For some there bee so dotingly affected vnto it that although with labor and begging they scarce get bread to eate yet if they might liue heere alwaies they would care but little for the kingdom of heauē 4 O senselesse creatures and infidels in hart who lie buried so deep in earth that they haue no taste nor feeling but of sensuall things Rom. 8. But miserable wretches they shall in the end feele to their cost how vile of no esteeme was that which they loued The Saints of God the deuout seruants and friends of Christ respected little what pleased their naturall inclinations or what flourished in this life but with their whole hopes and intentions they sought after the riches of heauen 1. Pet. 51. Heb. 11. Their whole desire was carried vp to those euerlasting treasures which are inuisible lest they might haue bin drawne to base affections by the loue of visible things Lose not thy hope to profit in spirituall matters there is yet time the houre is not yet past Rom. 13. 5 Why wilt thou defer thy good purpose Rise vp in this very instant and beginne and say Now is the time to worke the time to fight novv is it a fit time to amend my selfe When any tribulation or affliction doth befall thee then is the time to merit Thou must passe thorovv fire and vvater before thou come to rest Psalm 65. Vnlesse thou vse violence to thy selfe thou shalt not ouercome thy euill inclinations As long as vvee carrie about vvith vs this fraile bodie of ours vvee can neuer bee vvithout sinne nor liue vvithout tediousnes and griefe We vvould gladly enjoy quietnesse and bee deliuered from all miserie but for that vvee haue by sinne lost our innocencie wee haue together with it lost also our happinesse Rom. 7. Gen. 3. and therefore it behoueth vs to haue patience and to expect the mercie of God till this iniquity haue an end and that which is mortall be swallowed vp of life 2. Cor. 5. 6 O how great is the frailety of man alwaies inclined to euil Gen. 6 To day thou confessest thy sins and to morrow thou committest againe the same which thou didst confesse Now thou proposest to take heed and within an houre thou doest as if thou haddest made no purpose at al. We may therefore with great reason humble our selues and neuer admit any thought of our owne esteeme being so weak as we are and subiect to euery change 2. Mach. 9. Full soone God-knowes is that lost by negligence which with much labour was hardly gotten by grace 7 What will become of vs in the end that doe so timely beginne to wax cold Woe be vnto vs if wee will now giue our selues to ease as if all were already in peace and security when as yet there scarce appeareth so much as any signe of true sanctity in our conuersation It were needfull that we were taught good manners againe like children if so perhaps there might be some more hope of our amendment and profit in spirit CHAP. XXIII Of the consideration of death THe houre of death will quickly ouertake thee and therefore looke how thou liuest To day a man is liuing and to morrow he doth not appeare and being once out of sight he is also quickly out of minde Iob. 9. 14. Luk. 12. O dulnes and hardnes of mans heart who thinketh only on that he seeth and foreseeth not that which is to come Hebr. 9. Thou shouldest alwayes so order thy thoughts and actions as if this very day thou wert to depart this life If thou hadst a good conscience thou wouldest not much feare death Luk. 12. It is better to auoid sin then to flie death Sap. 4. If thou be not prepared to day how wilt thou be prepared to morrow Mat. 24. 25. To morrow-day is vncertaine and whether thou shalt see it or no thou knowest not 2 What doth it auaile vs to liue long when we do so little amend A long life doth not alwaies make vs better nay rather it oftentimes heapeth vpon vs a greater load of sins O
my secrets and vnderstand the high mysteries of God neglecting themselues and their own saluation Eccles 3. and 2. Cor. 3. These oftentimes for that I resist them doe fall into great temptations and sinnes for their pride and curiosity 4 Feare the judgements of God dread the wrath of the almighty But discusse not the workes of the Highest Search thine owne iniquities in how much thou hast offended and how much good thou hast neglected Some carry their deuotion onely in books some in pictures sone in outward signes figures some haue me in their mouthes but little in their harts There are others that being illuminated in their vnderstanding and purged in their affection doe alwaies aspire with an earnest mind to euerlasting happines Esa 29. and are vnwilling to heare of the things of this world to serue the necessities of nature with griefe and these perceiue what the Spirit of truth speaketh in them Psal 24 Because it teacheth them to despise earthly and loue heauenly things to neglect thâ— world and day and night to desire heauen CHAP. V. Of the wonderfull effect of diuine grace THE SERVANT I Praise thee O heauenly Father Father of my Lord Iesus Christ for that thou hast vouchsafed to remember mee a poore and wretched creature O Father of mercies and God of all comfort thankes be vnto thee who sometimes with thy comfort refreshest mee vnworthy of all comfort 2. Cor. 1. I euer blesse and glorifie thee with thy only begotten Son the holy Ghost for al worlds O God my Lord the holy louer of my soule when thou shalt come into my heart all that is within me will reioyce Thou art my glory and the exultation of my heart Psal 3. Thou art my hope and my refuge in the day of my tribulation Psal 31. 2 But for that I am yet weake in loue and imperfect in vertue I haue need to be comforted by thee visite me therefore often and instruct mee with thy holy discipline Deliuer me from euill passions and heale my heart of al inordinate affections that being cured within and wel purged I may be made fit to loue strong to suffer and constant to perseuere 3 Loue is a great matter in very truth a great good which alone maketh euery thing that is heauy light and beareth equally vnequall burdens Mat. 11. For it carrieth a burden without a burden and maketh euery thing that is bitter sweet and delightsome The noble loue of Iesus enforceth man to worke great things and stirreth him vp to desire alwayes the most perfect Loue will be aloft and not kept downe with any base things Loue will be free from all worldly affection to the end his inward sight be not obscured that he be not intangled with the desire of any transitory gaine or troubled with the want thereof Nothing is sweeter then loue nothing stronger nothing higher nothing more ample nothing more pleasant nothing fuller nor better in heauen or in earth for that loue hath his beginning from God and cannot rest but in God aboue all creatures 4 He that loueth flyeth runneth and reioyceth he is free and not held in He giueth all for all and hath all in al for that he resteth in one Highest aboue all from which all good floweth and proceedeth Hee respecteth not the gifts but turneth himselfe aboue all goods vnto the giuer Loue oftentimes knoweth no measure but inflameth aboue al measure Loue feeleth no burthen weigheth no paines desireth aboue it strength complaineth not of impossibility for that it thinketh all things lawful and possible It is therefore able to vndertake all things and performeth and bringeth many things to effect whereas he that doth not loue fainteth and can doe nothing 5 Loue alwaies watcheth sleeping sleepeth not being wearied is not tired straitned is not pressed frighted is not troubled but like a liuely flame and burning torch breaketh vpwards and passeth through al with great securitie Rom. 8. If any one loueth hee knoweth what this voice cries A lowd cry in the ears of God is the burning loue of the soul which saith My God my loue thou art wholy mine and I wholy thine 6 Enlarge mee in loue that my heart may taste how sweete it is to loue and to be dissolued swimme in thy loue Let me be possessed by loue mounting aboue my selfe with excessiue feruour admiration Let me sing the song of loue let me follow thee on high my beloued let my soule faint in thy praises reioycing with loue Let mee loue thee more then my selfe and not my selfe but for thee and al in thee and truly loue thee as the law of loue commandeth which shineth in thee 7. Loue is swift sincere pious sweet and delightfull strong patient faithful prudent suffering ful of courage and neuer seeking it selfe 1. Cor. 13. For where one seeketh himself there he falleth from loue 1. Cor. 10. Loue is circumspect humble and vpright not remisse not mutable nor attending vnto vaine things sober chast constant quiet and guarded in al the senses Psal 2. Loue is subiect and obedient to Superiours meane and abiect to it selfe deuout thankfull vnto God trusting and hoping alwaies in him euen then when God imparteth no sweetnes vnto it for without sorrow none liueth in loue 8 He that is not ready to suffer al things and stand to the will of his beloued is not worthy to be called a louer A louer ought to embrace willingly al that is hard and distastefull for his beloued and not to turne away from him for any contrary accidents CHAP. VI. Of the proofe of a true Louer OVR LORD SOnne thou art not yet a strong and prudent louer SER. Wherefore Lord LORD Because thou giuest ouer for a small aduersitie and too earnestly seekest comfort A constant louer standeth firmely in temptations giueth not credit to the crafty perswasions of the enemy As I please him in prosperity so I am not vnpleasant to him in aduersity Phil. 4. 2 A prudent louer considereth not so much the gift of his louer as the loue of the giuer He rather esteemeth the good will then the value and placeth all gifts vnder his beloued A noble louer resteth not in the gift but in mee aboue any gift All therfore is not left if sometimes thou hast lesse taste of mee and my Saints then thou wouldest That good and sweet desire which thou sometimes feelest is the effect of present grace and a certaine taste of the heauenly Country whereon thou must not rely too much for it goeth and commeth But to fight against euil motions of the minde which may happen vnto thee and to despise the suggestion of the diuel is a signe of vertue and great merit Matth. 4. 3 Let not therefore strange fancies forced into thee of any matter whatsoeuer trouble thee Retaine a firme purpose and vpright intention to God Neither is it an illusion that sometimes thou art suddenly rapt on high and presently returnest againe
am come for alas I am nothing and I knew it not And if I be left to my selfe behold I become nothing and a masse of infirmyty But if thou suddenly looke vpon me I am presently made strong filled with new joy And it is a great meruaile that I am so suddenly lifted vp and so graciously embraced by thee that of mine owne waight alwaies sinke downeward 2 Thy loue is cause hereof freely preuenting me and releeuing mee in so many necessities preseruing mee also from grieuous dangers and as I may truly say deliuering me from innumerable euils For surely by euill louing my selfe I lost my selfe and by seeking thee alone and sincerely louing thee I haue found both my selfe and thee and for thy loue haue more deepely brought my selfe to nothing Ioh. 12. For that thou O most sweet Iesu dealest with me aboue all desert and aboue all that I dare hope and request 3 Blessed be thou my God for although I be vnworthy of all good yet the noblenes of thy bounty and thy infinite goodnes neuer ceaseth to doe good euen to the vngratefull and to them that bee turned away farre from thee Matth. 5. Turne vs vnto thee O Lord that we may bee gratefull humble and deuout for thou art our safety our power and our strength CHAP. IX That all things are to be referred vnto God as vnto the last end OVR LORD SOnne I ought to bee thy chiefest and last end if thou desire to bee truly blessed With this intention thy affection shall be purified which is oftentimes inclined inordinately to it selfe and vnto creatures For if in any thing thou seeke thy selfe thou presently faintest and driest vp within thy selfe Direct therfore al things chiefely vnto me for I am hee that haue giuen all Consider euery thing as flowing from the highest good and therefore all things are to be reduced vnto me as vnto their first beginning Eccles 1. 2 Out of mee as out of liuing fountaines the little and the great the poore and the rich doe draw the water of life and they that willingly and freely serue mee shall receiue grace for grace Ioh. 4. But hee that will glory out of me or be delighted in any particular good shall not bee grounded in true ioy nor enlarged in his heart but shall be many waies hindred and straitned 1. Cor. 1. Thou oughtest therfore to ascribe no good vnto thy self nor attribute the praise of vertue vnto any man but giue all vnto God without whom man hath nothing I haue bestowed all and wil that al be returned to me againe and with great seuerity I require thanks 1. Cor. 4. 3 This is the truth that putteth to flight vaine-glory And if heauenly grace and true charity enter in there shall be no enuy nor grudging of heart neither shall there bee any place for selfe-loue For diuine charity ouercommeth all and enlargeth all the forces of the soule If thou vnderstand aright in mee alone thou wilt reioyce in mee alone thou wilt hope for none is good but God alone who is to be praised aboue all things and to be blessed in all Mat. 19. Luk. 18. CHAP. X. That despising the world it is sweet to serue God THE SERVANT NOw I wil speake againe Lord and will not be silent I wil say in the eares of my God my Lord and my King that is on high O how great is the multitude of thy sweetnes Lord which thou hast hidden for those that feare thee Psal 30. But what art thou to thē that loue thee What to them that serue thee with their whole heart Truly vnspeakable is the sweetnesse of thy contemplation which thou bestowest on them that loue thee In this chiefly thou hast shewed me the sweetnes of thy charity Gen. 1. for that when I was not thou madest me and when I went astray far off from thee thou broughtest me backe againe that I might serue thee and hast commanded mee to loue thee Psalm 118. and Matth. 15. 2 O fountain of euerlasting loue what shall I say of thee How can I forget thee that hast vouchsafed to remember me euen when I whithered away and perished Thou hast vsed mercy with thy seruant beyond all the expectation of my heart and hast bestowed thy grace and friendship beyond all merit What shall I returne vnto thee for this grace Psal 115. For it is not granted to euery one to forsake all things to renounce the world and to vndertake a life of religion and perfection Is it much that I serue thee whom all creatures are bound to serue It ought not to seeme much vnto mee to serue thee but this rather seemeth much and meruailous vnto me that thou vouchsafest to receiue into thy seruice one so poore and vnworthy and to joyne him with thy beloued seruants Iudg. 16. 3 Behold all is thine which I haue and whereby I serue thee And yet in very deed thou rather seruest mee then I thee 1. Cor. 4. Behold heauen and earth which thou hast created for the seruice of man are ready at hand and doe daily performe whatsoeuer thou dost command and this is little yea thou hast also appointed the Angels to the seruice of man Psa 90. Heb. 1. But that which exceedeth all is that thou thy selfe hast vouchsafed to serue man and promised to giue thy selfe vnto him 4 What shall I giue thee for all these thousands of benefits I would I could serue thee al the daies of my life I would I were able at least for one day to doe thee some worthy acceptable seruice Thou art truly worthy of all seruice of all honor and euerlasting praise Thou art my Lord I thy poore seruant that am bound to serue thee with all my forces neither ought I euer to cease to praise thee And this I wish to doe this I desire and whatsoeuer is wanting vnto me vouchsafe I beseech thee to supply 5 It is a great honor a very great glory to serue thee and to despise all things for thee For great grace shall be giuen to them that shall willingly submit themselues vnto thy most holy seruice They shall receiue most sweete comfort of the holy Ghost that for thy loue shall renounce all carnall delights Mat. 19. They shall attaine great freedome of mind that for thy names sake shall enter into the narrow way and shall haue left off all care of this world Matth. 7. 6 O sweet and delightfull seruitude of God by which man is truely made free holy Mat. 11. 1. Ioh. 5. O sacred state of religious bondage which maketh man equal to Angels pleasing to God terrible to diuels and grateful and of great esteeme to all the faithfull O seruice to be imbraced and alwaies wished for by which we obtain the greatest good and attaine to that joy which neuer shall haue end CHAP. XI That the desires of our heart are to be examined and moderated OVR LORD SOnne thou oughtest to learne many
within and without be accomplished according to thy will and pleasure How secure is it for the keeping of heauenly grace to fly the sight of men And not to seek those things that seeme to cause admiration abroad but to follow that with al diligence which bringeth amendment of life and encrease of feruour 6 To how many hath vertue knowne and ouer hastily commended bin hurtful how profitable hath grace beene kept with silence in this mortall life which is nothing but a perpetual temptation and a warfare CHAP. XLVI Of putting our trust in God when euil words arise OVR LORD SOn be constant and put thy trust in mee For what are words but words They passe through the aire but hurt not Psa 36. If thou be guiltie determine willingly to amend thy selfe if thou be innocent resolue to suffer this willingly at least for God It is a small matter to suffer sometimes a fevv vvords if thou hast not yet the courage to endure stripes And why doe small matters go to thy heart but for that thou art yet carnall and regardest men more then thou oughtest Because thou art afraid to bee despised therefore wilt not bee reprehended for thy faults and therefore seekest shaddowes of excuses 2 But look better into thy self and thou shalt see that the world yet liueth in thee a vain desire to please men For when thou refusest to be humbled reproued for thy faults it is surely euident that thou art neither truely humble nor dead to the world nor the world perfectly crucified to thee But giue diligent eare to my words thou shalt little respect ten thousand words spoken by men Behold if al should be spokē against thee that could be maliciously inuented what would it hurt thee if thou suffredst it to passe madest no reckoning at all of it Could all those words pluck as much as one haire from thy head Mat. 10. Luk. 11. 3 But he that hath not his heart within him nor God before his eies is easily moued with euery little dispraise whē as he that trusteth in me and confideth not in his own judgement shal be free from human fears For I am the Iudge and the discerner of all secrets I know how the matter passed I know him that offereth the iniury and him that suffereth it Psal 7. From me hath this word proceeded this hath happened by my permission that out of many hearts thoughts may bee reuealed I shall judge the guilty and the innocent but by a secret judgement I would beforehand try them both Luk. 2. 4 The testimony of men oftentimes deceiueth my judgement is alwaies true it shall stand and not be ouerthrown It is commonly hidden and secret and not knowne in euery thing but to few notwithstanding it neuer erreth neither can it erre although to the eyes of the foolish it seemes not right Men ought therefore to returne to me in euery judgement and not to stand in their owne opinions For the just man will not be troubled whatsoeuer happeneth vnto him for God Pro. 12. and if any thing be wrongfully brought forth against him hee will not much care neither will he vainly be glad if by others hee be with reason excused For he considereth that I am he that searcheth the heart and reines do judge not according to the outward face nor humane apparence For that is oftentimes found culpable in my sight that in the judgement of men is commendable SER. 5 O Lord my God the just Iudge strong patient thou knowest the frailty and peruersity of man be thou my strength all my trust for mine owne conscience sufficeth me not Thou knowest that which I cannot reach vnto and therefore in euery reprehension I ought to haue submitted my selfe to haue borne it patiently vouchsafe mercifully to pardon me as often as I haue failed herein and giue me againe grace of greater sufferance For thy bountiful mercy is more auaileable to me for the obtaining of pardon then my conceiued justice for the defence of my hidden conscience Although my conscience accuse me not yet I cannot hereby justifie my selfe 1. Cor. 4. for if thy mercy be away no man liuing shall bee justified in thy sight Psal 142. CHAP. XLVII That all grieuous things are to be endured for life euerlasting OVR LORD SOn let not the paines dismay thee which thou hast vndertaken for me neither be thou discomforted for the tribulatiōs which do befal thee but let my promise strengthen and comfort thee in all euents I am able to reward thee aboue all measure Thou shalt not long toile heere nor alwaies be oppressed with griefe Attend a while and thou shalt see a speedy end of thy euils There will come an houre when all labour and trouble shall cease Little and short is all that passeth away with time 2 Do as thou doest labour faithfully in my Vineyard I will be thy reward Write reade sing mourne obserue silence pray suffer crosses manfully Matth. 20. life euerlasting is worthy of all these and greater combates Peace shall come in the day which is known vnto our Lord and it shall not be day nor night to wit of this time but euerlasting light infinite brightnesse stedfast peace and secure rest Then thou shalt not say Who shall deliuer mee from the body of this death Rom. 7. nor crie Woe be vnto mee for that my dwelling in a strange Countrey is prolonged Psal 119. For death shall be throwne downe and health shall be without decay no anxietie blessed joy sweete and glorious company 3 O if thou hadst seene the euerlasting crownes of the Saints in heauen and with how great glory they now reioice who in times past were contemptible to this world esteemed vnworthy of life it selfe Sap. 3. and 5. truly thou wouldest presently humble thy self euen vnto the earth and wouldest rather seeke to be vnder the feete of al then to haue command so much as ouer one neither wouldest thou desire pleasant dayes of this life but rather reioyce to be afflicted for God and esteeme it thy greatest gaine to bee reputed as nothing amongst men 4 O if thou haddest a feeling of these things and didst suffer them to enter into the depth of thy hart how durst thou so much as once to complaine Are not all painfull labours to be endured for euerlasting life It is no small matter to leese or to gain the Kingdome of heauen Lift vp thine eyes therfore vnto heauen behold I and all my Saints with mee who in this world had great conflicts do now rejoyce now are comforted now are secure now do rest and shall remaine with mee euerlastingly in the kingdom of my Father CHAP. XLVIII Of the euerlasting day and shortnes of this life THE SERVANT O Most blessed mansion of the heauenly City O most cleare day of eternity which night obscureth not but the highest truth euer enlightneth day euer pleasant euer secure and neuer changing into contrary
him to beware of no man more then of himselfe It thou perfectly ouercome thy selfe thou shalt with more ease subdue the rest It is a glorious victory to triumph ouer our selues For he that keepeth himselfe subiect in such sort that his sensuality be subdued to reason reason in al things be obedient to mee he is truely a conquerour of himself Lord of the world 3 If thou desire to mount vnto this height of perfection thou must begin manfully set the axe to the root that thou maist pluck vp destroy thy hidden and inordinat inclination to thy selfe vnto al priuate and earthly good Of this vice that man too inordinatly loueth himself almost all dependeth whatsoeuer is wholy to be ouercome which being once ouercome subdued there wil presently ensue great peace and tranquillity But for that few endeauour perfectly to die vnto themselues and to forsake themselues wholy therefore they remaine intangled in themselues and cannot bee lifted vp in spirit aboue themselues but hee that desireth to walke freely with me it is necessary that he mortifie all his inordinate affections and not adhere vnto any creature by priuate loue CHAP. LIV. Of the different motions of Nature and Grace OVR LORD SOnne marke diligently the motions of thine owne nature and my grace for in very contrary and secret manner these are moued and can hardly be discerned but by him that is spirituall and inwardly enlightned All men desire that which is good and pretend some good in all their words and deeds and therefore vnder pretence of good many are deceiued Nature is deceitfull and seduceth intangleth and deceiueth many and alwayes proposeth her selfe for her end but grace walketh with great sinceritie and auoideth all shew of euill pretendeth not deceits and doth all things purely for God in whom also shee finally resteth 2 Nature will not willingly die nor bee kept in nor ouercome nor bee subiect to any nor bee subdued but Grace laboureth to mortifie her selfe resisteth sensuality seeketh to be subiect is willing to bee ouercome and will not vse her owne libertie shee loueth to be kept vnder discipline and desireth not to rule any but alwaies to liue and remaine wholy subiect vnto God and for God is readie humbly to bow vnto all men Nature striueth for her owne commoditie and considereth what profit shee may reape by another but Grace considereth not what is profitable and commodious vnto her selfe but rather what is profitable to many Nature willingly receiueth honour and reuerence but Grace faithfully attributeth all honor and glory vnto God 3 Nature feareth shame and contempt but Grace reioyceth to suffer reproach for the name of Iesus Nature loueth idlenesse and bodily rest but Grace cannot be idle but willingly embraceth labour Nature seeketh to haue those things that bee curious and precious abhorreth that which is meane and base but Grace delighteth in plaine and humble things despiseth not course and meane nor refuseth to weare that which is old and torne Nature respecteth the things of this world reioyceth at earthly gaine sorroweth for losse is moued with euery little iniurious word but Grace thinketh on that which is euerlasting and cleaueth not to that which fadeth with time shee is not troubled with losse nor exasperated with iniuries for that she hath placed her treasure and joy in heauen where nothing perisheth 4 Nature is couetous and doth more willingly receiue then giue she loueth proper and priuate things but Grace is pitifull and liberall to all auoydeth singularitie is content with a little thinketh it happier to giue then to receiue Nature inclineth to creatures yeeldeth to her owne flesh followeth vanities and listneth to discourses but grace draweth vnto God and seeketh after vertues renounceth creatures flieth the world hateth the desires of the flesh restraineth wandrings abroad blusheth to be seene in publike Nature is willing to haue some outward comfort wherein shee may delight her senses but grace seeketh comfort in God alone and delighteth aboue all visible things in the highest good 5 Nature worketh all for her owne gaine and profite shee can do nothing freely but for bestowed benefits shee hopeth to obtaine either that which is equall or better either praise or fauour and coueteth to haue her workes and gifts much esteemed but Grace seeketh no temporall thing nor asketh any other reward for her deserts then God alone nor desireth more of temporal necessaries then what may serue her for the obtaining of euerlasting glory 6 Nature rejoyceth to haue many friends and kinsfolkes shee glorieth of Noble birth and descent pleaseth the powerfull fawneth vpon the rich applaudeth those that are like her selfe but grace loueth her enemies and is not puffed vp with multitude of friends nor esteemeth place or birth but where it is joyned with greater vertue shee rather fauoureth the poore then the rich hath more compassion of the innocent then the powerfull reioyceth in the simple and respecteth not the deceitfull exhorteth euer the good to labour for the better gifts and by vertue to resemble the Sonne of God Nature quickely complaineth of any want and trouble Grace constantly suffereth all kinde of need 7 Nature turneth all things to her selfe striueth and contendeth for her selfe but Grace reduceth all to God from whence originally they proceede shee ascribeth no good to her selfe neither doth shee arrogantly presume of her selfe she contendeth not nor preferreth her opinion before others but in euery sense and vnderstanding submitteth her selfe vnto the eternall Wisdome and to the diuine Iudgement Nature coueteth to know secrets and to heare newes shee will appeare abroad and make proofe of many things by the experience of her own senses shee desireth to be knowne and to doe those things for which shee may bee praised and admired But Grace careth not for hearing newes nor to vnderstand curious matters for that all this springeth from the ancient disorder of our corrupt nature seeing nothing that is new is durable vpon earth Shee teacheth therefore to restraine the senses to auoid vaine-pleasing and ostentation humbly to hide those things that are worthy of praise and admiration and of euery thing and euery knowledge to seeke profitable fruit and the praise and honor of God she will not haue her selfe nor hers publikely praised but desireth that God should bee blessed in his gifts who of meere charity bestoweth all things 8 Thus Grace is a supernaturall light and a certaine speciall gift of God and the proper marke of the elect pledge of euerlasting saluation which lifteth vp a man frō earthly basenes to loue things of heauen and of a carnall maketh him a spirituall person How much the more therefore Nature is depressed subdued so much the greater grace is infused and the inward man daily by new visitations more perfected according to the Image of God CHAP. LV. Of the corruption of Nature and efficacie of diuine Grace THE SERVANT MY God who of thy meere goodnesse hast
created mee to thy Image and likenesse Genes 1. graunt mee this grace which thou hast shewed to bee so great and so necessary to saluation that I may ouercome my wicked nature which draweth me to sinne and to the losse of my soule For I feele in my flesh the law of sinne contradicting the law of my minde and leading mee captiue to obey sensuality in many things neither can I resist the passions thereof vnlesse thy holy grace feruently infused into my heart doe assist me Rom. 7. 2 Thy grace O Lord and great grace is needfull that nature may be ouercome which is euer prone to euil from her youth For by Adam the first man in falling and being corrupted by sinne the penalty of this staine hath descended vpon all mankind in such sort that Nature it self which by thee was created good and without defect is now accounted for vice and for the infirmitie of a corrupted nature for that the motion thereof left vnto it selfe draweth to euill and abiect things For the little force which remaineth is like a certaine sparke lying hidden in ashes This is naturall reason it self compassed about with great darknesse still retaining power to discerne good and euill and the distance betweene true and false although it be vnable to fulfill all that it approueth and enioyeth not now the full light of truth nor the former integrity of her affections 3 Hence it is my God that according to my inward man I delight in thy law knowing thy Commandements to bee good just and holy reprouing also all euill and sin and doe know that it is to be fled Rom. 7. But in my flesh I serue the law of sin whilest I rather obey sensualitie then reason Hence it is that I haue a will to doe good but know not how to performe it For this cause I often purpose many good things but for that I want grace to helpe my infirmity for a light resistance I go backe and faint I know the way of perfection see clearely enough what I ought to do but pressed with the waight of mine owne corruption I rise not vnto it 4 O Lord how needfull is thy grace for me to beginne any good worke to go forward and to accomplish it Ioh. 13. For without it I can do nothing but in thee I can doe all things when thy grace doth comfort me O heauenly grace without which our owne merits are nothing and no gifts of nature are to bee esteemed Arts riches beautie and strength wit or eloquence are of no worth with thee O Lord without thy grace For gifts of nature are common to good and euill but the peculiar gift of the elect is grace and loue wherewith being marked they are esteemed worthy of euerlasting life This grace so much excelleth that neither the gift of prophesie nor the working of miracles nor any speculation how high soeuer is of any esteeme without it Neyther faith nor hope nor other vertues are acceptable vnto thee without charitie and grace 1. Cor. 13. 5 O most blessed grace that makest the poore in spirit rich with vertues and the rich in many blessings humble in heart come downe vnto me replenish mee in the morning with thy comfort lest my soule should faint with wearines and wither away with drines of mind I beseech the Lord that I may find grace in thy sight for thy grace sufficeth though other things that nature desireth be wanting Psal 22. If I be tempted and vexed with many tribulations I will not feare euils whilest thy grace is with me shee is my strength she giueth aduice and help she is stronger then all enemies and wiser then all the wise 6 Thy grace is the mistresse of truth the teacher of discipline the light of the heart the solace in affliction she driueth away sorrow she expelleth feare she is the nurse of deuotion the bringer foorth of teares What am I without it but a rotten peece of wood and an vnprofitable stalke only meet for the fire Let thy grace therefore Lord alwaies preuent me and follow mee and make mee euer diligent in good workes through Iesus Christ thy Son Amen CHAP. LVI That we ought to deny our selues and imitate Christ by the Crosse OVR LORD SOnne looke how much thou canst goe out of thy selfe so much mayest thou enter into me As to be void of all desire of externall things maketh inward peace so the forsaking of our selues joyneth vs internally to God I will haue thee learne the perfect leauing of thy selfe vnto my will without contradiction and complaint Follow me I am the way the truth and the life Ioh. 14. Without the way there is no going without truth there is no knowledge without life there is no liuing I am the way which thou oughtest to follow the truth which thou oughtest to trust the life for which thou oughtest to hope I am the way which cannot lead amisse the truth which cannot erre the life which cannot end I am a most strait way a supreme truth a true life a blessed life an increated life if thou remaine in mee thou shalt know the truth and truth shall deliuer thee and thou shalt apprehend euerlasting life 2 If thou wilt enter into life keep the Commandements if thou wilt know the truth beleeue me Mat. 19. If thou wilt be perfect sell al. If thou wilt be my disciple deny thy selfe Luk. 9. If thou wilt possesse a blessed life deny this present life Ioh. 12. If thou wilt be exalted in heauen humble thy selfe vpon earth Luk. 14. If thou wilt raigne with me beare the Crosse with mee For onely the seruants of the Crosse finde the way of blisse and true light SER. 3 Lord Iesus for as much as thy way is narrow strait and contemptible vnto the world grant me grace to imitate thee in suffring willingly all worldly contempt For the seruant is not greater then his Lord nor the Disciple aboue his Master Mat. 7. Let thy seruant be exercised in thy holy life for there is the health and the true sanctitie of my soule whatsoeuer I reade or heare besides doth not recreate or delight me fully Luk. 6. LORD 4 Sonne now that thou knowest and hast read these things happie shalt thou be if thou fulfill them Hee that hath my Commandements and keepeth them hee it is that loueth me and I will loue him and will manifest my selfe vnto him and wil make him sit with me in the Kingdome of my Father SER. Lord Iesus as thou hast said and promised so giue mee grace to deserue that it be fulfilled I haue receiued the Crosse I haue receiued it from thy hand and I will beare it and beare it till death as thou hast laid it vpon me Truely the life of a good religious person is the Crosse and it is a sure guide to heauen It is now begunne it is not lawfull to go backe neither is it fit to leaue that which I haue vndertaken 5 Let vs then
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
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
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
purpose to resist with courage but when a smal temptation commeth it bringeth me into very narrow straits It is sometimes a very trifle from whence great temptations do proceed And whilst I thinke my selfe somewhat safe when I least expect it I find my selfe sometimes ouercome with a small blast 2 Behold therfore Lord my humility my frailty euery way knowne vnto thee Psalm 24. Haue mercy on me and deliuer me out of the mire of my infirmities that I sticke not fast therein let me not for euer remaine deiected Psal 68. This is that which oftentimes beareth me back confoundeth me in thy sight for that I am so subiect to fall and weak in resisting of my passions And though I do not altogether consent yet their continuall assaults are troublesome and grieuous vnto me it is tedious and a very irksome thing to liue thus daily in strife Hereby my infirmitie is made knowne vnto me for that wicked fancies doe alwayes much more easily enter in vpon me then they can be cast out againe 3 O mightie God of Israel the zealous louer of faithfull soules let it please thee to consider the labour and sorrow of thy seruant and assist him in all whatsoeuer he vndertaketh Strengthen me with heauenly force lest my old man my miserable flesh not fully as yet subiect to the spirit preuaile get the vpper hand against which I ought to fight as long as I breath in this miserable life Alas what a kind of life is this where tribulations and miseries are neuer wanting where al is set with snares and compassed with enemies For when one tribulation or temptation goeth away another commeth yea and during the first conflict also many others come vnlooked for one after another 4 And how can a life bee loued that hath so many afflictions and is subiect to so many calamities miseries How is it called a life that begetteth so many deaths plagues And yet it is loued and many seek to delight themselues therin The world is oftentimes blamed that it is deceitful and vaine yet it is not easily forsaken because the inclinations of our flesh do too much ouerrule vs. Some things draw vs to loue it others to contemne it To the loue of the world doe draw vs the concupiscence of the flesh the concupiscence of the eyes and the pride of life but the paines and miseries that do justly follow them causeth a hatred and loathsomenesse thereof 1. Ioh. 2. 5 But alas wicked pleasure ouercommeth the minde which is giuen ouer to the world and she esteemeth it a delight to be vnder thornes because shee hath neither seene nor tasted the sweetnes of God and the inward delight of vertue Iob. 30. But they that perfectly contemne the world and endeauour to liue to God vnder holy discipline these are not ignorant of the diuine sweetnes promised to the true forsakers of the world and do more clearely see how grieuously the world erreth and how it is many wayes deceiued CHAP. XXI That we are to rest in God aboue all his gifts THE SERVANT ABoue all things and in all things my soule thou shalt euer rest in God for he is the euerlasting rest of the Saints Grant me most sweet and louing Iesu to rest in thee aboue all creatures aboue all health and beauty aboue all glory and honor aboue all power and dignitie aboue all knowledge and learning aboue all riches and artes aboue all joy and gladnes aboue all fame and praise aboue all sweetnes and comfort aboue all hope and promise aboue all merit and desire aboue all gifts and presents that thou canst giue and impart vnto vs aboue all joy and jubily that the minde of man can receiue and feele lastly aboue Angels and Archangels and aboue all the heauenly Host aboue all visible and inuisible things and aboue all that that thou art not my God Rom. 8. 2 For that thou my Lord God surpassest all thou alone most high thou alone most powerfull thou alone most full and sufficient thou alone most sweete and comfortable thou alone most beautifull and louing thou alone most noble and glorious aboue all things in whom all good things together both are perfectly and euer haue beene and shall be and therefore it is too little and not sufficient whatsoeuer thou bestowest on me besides thy selfe or reuealest vnto mee of thy selfe or promisest whilest thou art not seene and not fully obtained for surely my heart cannot rest nor be fully cōtented vnlesse it rest in thee surmount all gifts and creatures whatsoeuer 3 O my most beloued Spouse Christ Iesus the most chast louer the gouernour of all creatures who wil giue me wings of true libertie to flie and rest in thee Psalm 53. O when shall it be fully granted me to consider in quietnes of mind and see how sweet thou art my Lord God! When shall I fully recollect my self in thee that for thy loue I may not feele my selfe but thee alone aboue all sense and feeling in a manner not knowne vnto al. But now I oftentimes lament and beare my infelicity with griefe Dan. 13. For that many euils occurre in this vale of miseries which do often trouble grieue and darken me often hinder and distract me allure and intangle me to the end I should not haue free accesse vnto thee and that I should not enioy those sweete and heauēly imbracings which thou alwaies giueth to the blessed celestial spirits Let my sighes and manifold desolation on earth moue thee 4 O Iesus splendor of eternal glory comfort of the pilgrime soule With thee is my tongue without voice and my silence speaketh vnto thee How long doth my Lord delay to come Let him come vnto me his poore seruant make me glad Let him put out his hand and deliuer me miserable wretch from all anguish Come come blessed Lord for without thee I shall haue no joyfull day nor houre Thou art my joy without thee there is nothing but want A wretched creature I am and in a manner imprisoned and loaden with irons vntill thou comfortest me with the light of thy presence and giuest me liberty and shewest a fauourable countenance vnto me 5 Let others seeke vvhat they please insteed of thee but for me nothing else doth nor shall delight me but thou only my God my hope my euerlasting health I will not hold my peace nor cease to pray vntil thy grace returne againe and thou speak inwardly vnto me LORD Behold I am here behold I come vnto thee because thou hast called vpon me thy teares and the desire of thy foule thy humility and the contrition of thy heart haue inclined and brought me vnto thee SER. And I said Lord I haue called thee haue desired to enioy thee being ready to forsake all things for thee For thou first hast stirred me vp that I might seek thee Blessed be thou therefore O Lord that hast shewed this goodnesse to thy