his owâ— Prays in which and by which we are infinitly happy though of our-selues we aâ—â— able to prays and loue him but in a very poor maner Who can say that desires nothing but to loue and prays him that thâ—y â—e poors seeing h◠〈◊〉 ho is more theirs then â—ey are there own is so rich and to whomâ—othing â—othing is wanting that should make himâ— infinit happines In this let vs ioy in this â—t vs glory without intermission VVhen â—e are not able actually to attend to him â—nd prays him let vs commend our hart â—â—d soul to the saints in Heauen who withâ—uâ— ceasing prais our Lord. Let vs by them do â—â—at which we are not able to do by ourselues â—ea let vs desir him who is his own prays â—o is only able to do as he deserueth to â—pply what he desirs we should wish him Let vs rest in him alone and not in anyâ—hing that is or can be created Let vs not â—eek the guift but the giuer Let vs seek no oâ—her coÌ„fort but to be able with out al comâ—ort to be true to him O how little is al the â—oue we can giue him in coÌ„parison of that heâ—eserueth â—eserueth from vs. VVhere therefor is their â—â—ome in our souls for any created thing Let vs wish and desire and as far as it lies 〈◊〉 vs procure that al loue be giuen to him Let him haue al Glory al Honour prays â—et vs desire the fauour of none but himâ—lone â—lone to whose free disposition let vs stand for time and eternity as absolutly by our â—il as if we had neuer had beeing Noâ—hing we do or suffer let vs esteeme great for our sins deserue we should endure much more Let our whole care tend to the magnifying of him Let his Honour be ours 〈◊〉 Glory ours let vs seek nothing but to 〈◊〉 wholy his who is most worthy to be thâ—â— He is It is his delight to be with the childrâ—â— of men VVhat should comfort vs but tâ— prays and loue him Those that seek him shaâ— find him if they seeke him withal their haâ—â— O who would seek any thing instead of hiâ— or any thing besids him being he is not morâ— willing to giue vs any thing then him-selfâ— heere by Grace and in Heauen by Gloryâ— Let vs adore him in Spirit and Truth al wâ— can giue him is nothing vnles we entirely giue him our selues and that also cannoâ— adde to his Greatnes and Glory yet if we do this so much doth Maiestyâ— esteeme of this guift it being al we can giue him that for it and in requital of it hâ— wil giue vs him-self Al his guifts and graces are as means to the preparing vs for thiâ— end if we vse them rightly with humility according to the iust wil of Godâ— Let vs extend our wil to serue loue prays please and magnify our Lord to the vttermost we are able yea without al limits or bounds let vs desire his Honour til sucâ— time as we may be swallowed vp in the bottomles ocean of al loue prais God iâ— him-self in whom and by whom only we can prays him as we ought Let vs loue hiâ— here as far as we are possibly able withoâ—â— â—egard of our selues either for time or eterâ—ity This is the humble loue that feeleth â—o burden This is the true loue that knowâ—th not how to attribute any thing it doth â—r suffereth to it-self It chooseth not wherâ—n God should make vse of her but accommodateth its-self to his pleasure in al things â—f it were his wil to haue it so she would â—ather for euer be picking of chips or straws â—hen out of her own election be doing that â—hich is most admired or might seeme to â—er to procure her the greatest reward O â—ou souls on whom God bestoweth this loueâ—hink â—hink it not much to beare the burden not only of your-selues but of al you liue with â—or God beareth you vp in al more then you â—an conceiue or imagin Beware aboue al â—hings of pride for that cast even Angels â—ut of Heauen A soul of prayer as long as â—he keeps humility is in little or no peril of going out of her way Giue to Caesar that is Caesars and that to God that is Gods If there be not somâ—â—hing due to God which cannot be giuen to men or if it were so confused that there â—ere no certainty what were due to the one â—o wit God and what were due for Godâ—o â—o the other to wit man a soul would be so confused as to teaching and leading the way of Perfection that she would neuer know where to begin and where to endâ— or when she did wel or il For certainâ— when the soul doth that by men whâ— ought to be done by God and can be dâ— by none but him It goeth not wel with hâ—â— as for walking in a true coÌ„templatiue coâ—â— She also doth not wel when she would haâ— God do that by himself which he would dâ— by means of Superiors or directors Aâ—â— certainly if a soul be a capable soul of coâ—â—templatiue instructions and be wel grounâ—â—ed in them by help of one experienced aâ—â— walk the way of entire abnegation seekiâ—â— God and not his guifts and be diligent 〈◊〉 obseruing what God wil do by himself 〈◊〉 her soul and wherin he referreth her tâ— others and walk with that indifferency thâ—â— it is al one to her which way or by whoâ— God wil manifest his wil to her She shal 〈◊〉 easily see what and how to do in al thingâ— to please God best as she may discerne thâ— Sun from the Moon And this is to giue thâ—â— to God that is Gods and that to Caesar that iâ— Caesars FINIS Deuout spiritual Reader I Desire none other should cast their eye on this true interne spiritual Booke And I doubt not but your patience wil beare with â—he many faults escaped by a strangers presâ—e And your Charity correct them by taâ—ing your pen in your hand and adding â—hat is wanting a whole word a letter or letters and taking away what is superâ—â—ous One great one I wil particularly duise you of to wit page the 19. l. 22. in â—he preface there wants a not So that you must read wanting not those in steed of wanting those For so it is in the original in her own hand The others the sense wil direct you how to correct Adieâ— The Approbation HAuing read ouer this smal Treatise enâ—tituled The Spiritual Exercises of thâ— most Religious and verruous Dame Gertrudâ— More c. with much comfort and edification seeing the feruent expressions oâ— diuine loue in her pious soul. And finding nothing in it iarring with the vniuersal Belief or Christian Morality of our Catholike Church I haue willingly approued it as such and set my hand heervnto at Paris the 26. of March 1658. Hen. HOLDEN The Approbation THese Confessions or Soliloques writen by the late deceased Dame Gertrude More
according to thy owne hart but proceeded from the holy Ghost the Spirit of all truth who speaketh by the Prophets and Apostles for the comfort instruction and illumination of such as are true members of our holy Mother the Church how weak and contemptible soeuer they be In the beleif of which Church and in hope of thy mercies which I haue always experienced to be great towards me thy poore seruant I fly to thee in all my doubts and obscurities which sinne ignorance and imperfection cause to my soul in her way â—owards thee her only desired Beloued â—he by whom thou speak this had â—â—cepted any I should not haue daâ—d to haue applyed it to my selfe â—ut as it is I should do thee wrong â—o fly from thee when thou bidst me â—â—me and be illuminated Though my â—â—nnes be great yet thy mercies exâ—eed all the sinnes in the world I â—ill therefor come to thee that my â—â—ce be not confounded I will approach â—o thee the only true light that my souâ—â— may Loue thee being guided by â—his thy light In this light the glorious 〈◊〉 Augustin walked in an extraordiâ—ary maner when he cried out with â— most amorous hart Lord lett me know â—hee and lett me know my-selfe These â—wo knowledges are inseparable â—ompanions and increase the one â—y the other For who can know theeâ—nlesse â—nlesse he know himself vnlesse he â—e taught by thee Those that would â—now some thing of thee and would be fauoured by thee for any end but to loue thee and to learn to dispise themselues be in perill of a most dangerous ruine For those that walk the true way of the Crosse desire nâ— fauour but to be able without aâ— comfort to be faithfull to thee mâ— Lord God Those that haue done thâ— contrary of which alas there hauâ— not been a few are they which hauâ— brought a Spirituall life into such contempt that they shall haue in â— maner all the world about their eareâ— to censure them who enter into it one obiecting it will put one out oâ— his wits as they haue found by experience in many that ventureâ— vpon such a course Others say Those that affect singular waies of Spirit are in eminent perill of being deluded by the diuell Others pretend that those poore soules pretend such perfection that they slight and contemne the courses of others though their Superiors and betters which is an euident signe that they are for all their pretence in a great errour Others obiect that they abstract their affections from all the world and indeed would seeme to be dead to all creatures but that this they do that they may the better loue themselues and while they seek themselues in a Spirituall maner in the gifts and graces of God they say they are in more danger then those that liue in sinne and wickednes Others alleadg that the quietnes they seeme to enioy in occurring accidents of difficulty is either natural or els becaus they pretending to lead forsooth a Spirituall life are bound in honour to endure them patiently least otherwise they be prooued to their disgrace to be but in an imaginary course which a Spiritual life in these dayes is generally held to be Thus and in infinit other maners as it is known to thee I haue in some sort experienced euen from them whom I could haue expected by the place they â—ear to haue been hartned in my desyre of tending to thee to the vttermost ability of my soul but well might they do it seeing they were also in place where they were bound to reform in me what was and is amis in my life which I must confesse is very much but yet I confide in thy help But in fine the obiections against an internall life are so many that much help is necessary for a soul that shall be able to hold and go through with all obiections and difficulties in that kind For one saies for want of this circumstance all their life is in perill and another saith that the said circumstance may stand with a true Spirituall life but yet that there is another matter or circumstance which were necessary to be reformed in their course and thus in their exceptions there be so many mindes as men and yet none of them can say there is any sinne in that which they alleadg for such a mayn impediment the fault being indeed only that it is not sutable to their apprehension and experience in spiritual matters Thus therefor it stands with soules that in these days would lead a Spirituall life But those who place all their hope in thee my God shall remain stable as a rock and in thee who art their strength and refuge they liue peaceable and content hauing the testimony of their conscience to bâ— their comfort amidst all oppositions and contradictions But aboue all obiections which I haue heard that goes neerest my hart is when I read or hear that it is perillous to walk the way of Loue and that as some would seeme to proue no soul in any other course or state is in such perill as is a soul who giueth herself to thiâ— study But lett them affirm that who will For my part I will shutt my eares from harkning to such men becaus nothing is more plaine more easy more secure more pleasant then the way of Loue. For that way of Loue it cannot be called if the soul seek in it any thing but thee alone which these men would make it allmost impossible for one to do But thou knowst my God that in this thou hast wrong For it being thy own desire that soules should loue thee and thou hauing made them only for that end that they might wholy attend euen in this life to the Loue and Praise of thee alone how can this way be dangerous where the only endeauour of the soul is that thy will be in al fullfilled who can doubt of thy assistance and help therein though we be able to do nothing of our selues Verily it cannot be doubted any more then it can be feared that thou willt cease to be good to thy creatures which thou hast redeemed with thy pretious bloud Lett not soules therefor I beseech thee by any such frights be brought into fear of walking this noble and amiable way but lett vs sing in hope Dominus illuminatio mea salus mea quem timebo Si Deus pro nobis quis contra nos My Lord is my light and my Saluation whom shall I feare If God be with vs what matter is it who is against vs. Lett vs proceed humbly till we be admitted to enioy thee the God of Gods in Sion where thy praise shall be perfected in vs. These things therefor remembring and recounting before thee do strengthen my soul that it fall not from the stedfastnes which is grounded and founded vpon thee To harten and inconradg my soul by speaking and writing thus to thee was the caus why these things haue been
do euen say to my soul Peace be humble and subiect in al to thy God whom thou art not worthy so much as to name with thy defiled mouth Indeed my Lord whose power and Maiesty prostrate I acknowledg and adoreâ— with al mine hart and soul if I should neither in this nor in the next world receaue any other reward but what already thou hast bestowed on me which I haue I must needs conâ—esse receaued gratis of thy Mercy without any desert of mine owne yet that which tâ—ou hast so already done for me is sufficient to declare to Heauen and earth the superaboundance of thy mercy and clemency to a sinful and contempâ—tible creature I wil there for sing vnto thee mercy and iudgment al the days of my life wishing always that thy wil which is Iustice it-selâ—â— may be wholy and perfectly accomâ—plishâ—d in me thy sinful seruant Let me liue as-long as it pleaseth thee or dy in the very beginning of these my desires to loue send sicknes or health suddain or lingring death pouerty or aboundance good fame or that I be by al the world despised and in fine in al do with me as it is most for thine honour For in this I plaâ—e al my comfort and happines faithfully to serue thee and to be little or great in thine eyes as seemeth best to thee For I accompt it a sufficient reward for al that euer I shal be able to do or suffer that thou hast admitted me vnworthy wretch into a place of liuing where I may know and euen see with mine eyes how to serue and please thee this I say is more then can be deserued by me For to serue thee is an honour aboue al that can be imagined by me yet without any regard of recompence it is due to thee that I serue and loue thee with al the forces of my body and soul which grant I may now begin to do and perseuer therin til my end that I may for thy own sake obtain the happines eternally to praise thee O remoue al impediments between my soul and thee Let me dy to al created things that I may liue alone to theeâ— O let al creatures be to me as if they were not to the end I may more fully attend to thee in the bottome of my soul where I wil in silence harken to thee Speak Peace to my soul that I may be capable of thy voice more sweet then al things whatsoeuer Speak to my hart but speak so as I may hear thee Teach me how to practise to thy honour those diuine vertues which make souls so pleasing to thee to wit Charity Humility Obedience Patience and Discretion which iudgeth between custome and true reason between opinion and thy true Iustice which manifesteth it self to those souls who seek only to loue and praise thee THIS pious soul hauing written thus far went no farther being surprised with a bodily indisposition vpoâ— the 29. or 30. of Iuly 1633. which proued to be hâ—r last sicknes that brought her to a happy death vpon the 17. of August following The last of these Confessions saue one she began as there appeareth vpon S. Mary Magdalens day being the 22. of Iuly next bâ—fore her death HEERE FOLLOVV SOME other Sentences and Sayings of the same pious Soul found in some others papers of hers THE interior or Spiritual disposition os man is of that great and infinit worth and moment that so it be wel al other matters wil also go wel and be in good plight And the good state of the interior and therby also of the exterior proceedeth from the harkning to and following of the Diuine interior Cal or inspiration the which to a â—oul capable of an internal life is or ought to be as al in al. And wo to such a soul who ouercome by threats or perswaâ—ions from without or by temptations within her or other occasions whatsoeuer gâ—ueth ouer her prosecution of Mental prayer by meanes wherof only is she capable of discerning and following the diuine wil and Cal. And therefor ô you souls that are capable of internal prayer do you accordingly prosecute it and be grateful to God for the grace of it For it causeth the greatest happines that is to be gotten in this liâ—e and an answarable happines in the future For by it in this life one passeth through al things how hard and paineful soeuer they be By it we become familiar euen with God him-self and to haue our conuersation in Heauen By it al impediments wil be remoued between God and the soulâ— By it you shal receaue light and grace for al that God would do by you By it we shal come to regard God in al things and profitably neglect our selues By it we shal know how to conuerse on earth without prâ—iudice to our souls And in fine by it we shal praise God and become so vnited to him that nothing shal be able to separate vs for time or eternity from his sweet Goodnes And let him be al in al to vs who only can satisfy our souls He is his own Praise iâ— which and by wâ—ich we are infinitly happy though of our selues we aâ—e able to praise and loue him but in a very poore maner who can say that desire nothing but to loue and praise him that they are poor seeing he who is more theirs then they are their owne is so rich ond to whom nothing is wanting that should make him an infinit happines in this let vs ioy in this iet vs glory without intermission when we are not able to attend vnto him and praise him as we would let vs commend our hart and soul to the Saints in Hâ—auen who without ceasing praise our Lord Let vs do that by them which we are not able to do by our selues yea let vs desire him who is his own praise and only is able to do it as he dâ—serueâ—h to haue it done to supply what he desireâ—h we should wish him Lâ—t vs sâ—ek no other coÌ„foâ—t but to be able without al comfort to be true to him Let vs rest in him alone and and not in any thing that is or can be creaâ—ted Let vs not seâ—ke the gist but the giuer O hoW little is al the loue we can giue him in comparison of that he deserueth from vs where therefâ—r shal thâ—re be room for any created thing in out souls Let vs wish and desire and as far as it lyes in vs procure that al loue be giuen to him Let him haue al Glory al Honour and al Praise Let vs desire the fauour of none but him alone to whose free disposition let vs stand for time and eternity as absolutly by ouâ— wil as if we neuer had any other freedom of wâ—l in vs. Nothing we do or suffer let vs esteâ—me great for our sinnes deserue much more Let our whole care tend to the magnifying of him Let his honour bâ— ours and let vs seek nothing
dust and ashes which is blown awâ—y with euery wind and hath no stability in it but so far as it is holpen by thy meere Mercy What flesh dareâ—h glory in itself or presume it is able to do any good Verily my God if I had most couragiously vndergon al the temptations miseries and afflictions that haue been or euer shal be by al thy seruants together I ought not to think my-self able to suffer the least that can be imagined as of my-self but iustly ought to feare mine own frailty Let them that glory therefor glory in thee and not in themselues O that some little spark of that true light which true Humility causeth would enter into my soul and neuer depart out of it til I were wholy trasformed into that loue which giueth thee al and it-self nothing sauing its own defectuousnes Thou only art Iust thou only Holy and I the most vile and contemptible of al thy creatutes in thine eyes who discerneth most cleerly how it stands with me for my pride and other my abominable sinnes Wash me in thy Bloud and I shal yet become whiter then snow What would it auaile me if I were neuer so great in the eyes of men yea euen as great as I most vnworthy am in mine own Could they saue me or iustify me in thy sight Is it not affirmed by the Spirit of al Truth Vanitas omnis homo viuens Al liuing man is vanity without any exception of persons Verily my God we are indeed but as we are in thy sight who iudgest according to the Humility of our hart which is hidden from the sense of man Man may iudg that to be Humility which indeed is pride and there is no pride so great as that which clotheth it-self vnder he colour of Humility but thou canst not be deceaued by any O happy soul that only desireth thee to be a witnes of her desirs endeauours and intentions Happy they that are approued by thee my God though heâ—r they be despised neglected and contemned by the whole world With what face can my soul tel my God I desire to loue him if I do it not more willingly then I do vndergo the hard censures of men Shal I desire that which I do or say may be wel thought of by others since my God him-self was thought to do al he did in the power of Beelzebub Shal she who hath done nothing that is good be in esteeme when as her beloued who is goodnes and Iustice it-self was despised and contemned O my God far be this disloyalty from my hart Let me suffer for my sinnes that I may become pleasing in thy sight which is al my soul desireth O my God when shal I find and possesse thee in the bottom of my soul When shal the eyes of my body be so closed from beholding al vanity that the eyes of my soul may be cleered by thee to the discerning of truth Truly thou art a hidden God and none can walk in thy light but the peaceful Humble patient and clean of hart O if we did but once see in thy light of truth how little we are able to do or suffer of our selues we would tremble to think we were able to do any thing that were good or to attribute any thing to our own endeauours Nisi Dominus aedificauerit domum in vanum laborauerunt qui aedificant eam Nisi Dominus custodierit ciuitaetem fruâ—tra vigilat qui custodit eam Vnles God build the house in vaine do they laâ—our who build it Vnles God guard the City in vaine do they watch who guard it It is in vaine for you to rise before light O light shine in my soul and let not the darknes of mine own ignorance ouerwhelme me any longer Let my soul loue that it may liue in and to thee alone my Lord God VVhen wilt thou giue me the graâ—e of true Humility which is so much spoken of and so hard to be known what it is indeed O we can neuer while we lâ—ue in this world be secure from falling into the cursed sin of pride which maketh souls more odious to thee then any oâ—her sin whatsoeuer O my God helpe me out of this snare which laieth open the way to al other sinnes O who dare though hee had been rapt into the third Heauens with S. Paul attribute any gift or grace to his owne desert What haue we that we haue not receaued and if we haue â—eceaued it wherof should we glory O how soone do we loose the the labour of many years in one moment by pride God protecteth vs and directeth vs if we remain humble but in our pride he leaueth vs to our selues til we see and feele to our cost our own weaknes and misery O how plaine doth it appeare to those who are now secure for al eternity in thy Heauenly Kingdom that if thou hadst with drawn thy grace from them while they liued heer their case would haue been most miserable O how far are they from attributing any thing to their own metits saue so far as they were meerly enabled therto by thy grace And how far short do they esteeme their deserts to be of the Glory and Honour they receaue from thy Merciful and bountiful hand What pains what labours what suffering of disgraces can deserue to enioy thee and see theeâ—ace â—ace to face â—or euer and euer Certainly those who enioy this happines haue receaued it by the merits of thy most bitter death and Passion which God graunt may bring me wretch also to Saluation Amen O Loue loue loue when shall nothing els liue in me but thy true loue my God how long shal I remaine deuided from thee When shal I by pure and perfect loue be vnited to my God al impediments being remoued When shal no created thing be able to diuert my soul from attending to my Lord God When shal I be able to suffer without offending my God or being weary thereof O how little true peace doth that soul enioy who careth for the praises of men or feareth their dispraises Nothing more slippery nothing more vnconstant nothing more vncertain then the fauour or friendship of man who to day wil be thy friend and extol thee to the skies to morrow none wil haue thee lesse in esteeme then he and what a misery then is it to place happines or security in the fauour of man And this ô my soul thy God permits thee to see to the end thou shouldst adhere to him alone and not to that which is subiect to fail Desire the friendship of God alone and then his friends both in Heauen and earth shal be ready to serue thee for thy aduancement in his loue and seruice What can any man diminish of thy good by his speaking or thinking il of thee Or what can he add to thee indeed by highly esteeming of thee Remember that al Praise is due vnto God but to thee confusion of face
those that afflict thee and render good for euil to those that molest thee and being a comfort in al thou canst imagin to those that are afflicted either in body or in mâ—nd without exception of persons is included in the gaining of that most to be desired promise Remember with ioy and imitate the best thou art able the happy example of the late blessed Bishop of Geneua of whom it is reported that one in his diocese exceâ—dinly molesting afflictâ—ng and persecuting this holy Saint yét he vsed him with al loue gentlenes and respect yea more then any other person At which patient proceeding of his one of his subiects wondrâ—ng at and speaking to him of it asked him how he could vse that man so mildly who neuer requited him with other then il turnes for al the grace he shewed him being as it were top ful of bitternes against him To which the Saint humbly answâ—ered O â—aâ—th he if he should put out one of mine eyes I woul smile vpon him wâ—h the other I beseech thee my God for thy own sake graÌ„t thy vnworthiest seruant grace to imiâ—ate this example though to speake truly none can do her an iniury who deserueth so much in punishment for her sinnes Psal. 41. vers 6. and 7. VVby art thou sorrowful my soul and why dost thon trouble me Hope in God because yet I wil confesse to him the saluation of my counâ—â—nance and my God O my soul hope in thy God who can do al things O blessed Hope and Confidence which is able to obtain al things and ouercome al things v. 11. In the day our Lord hath commanded his Merey and in the night a song of him Dost thou not hear my soul tâ—y Lord doth require of thee Mercy towards thy euen Christian for that he sheweth to thee And that night and day thou wâ—lt sing his Praise But Lord thou knowst that thy Praise is not seemly in the mouth of a sinner What then shal I do O hope in thy Mercy Certaine â—omfortable sayings taken out of the holy Scripture for the encouradgment of those that desire with all their harts to Loue and please our most merciful God and first out of the Prophet Isaie Chap. the first VVASH you be cleane take away the euil of your cogitations from mine eyes Câ—ase to do peruersly 17. Learne to do good Seek iudgment succour the oppressed iudge for pupil defend the widow And come and accuse me saith our Lord. 18. If your sins shal be as scarlet they shal be made as whit as snow and if they be as red as vermilion they shal be whit as wool 19. If you be willing and wil hear me you shal eat the good things of the earth 22. Thy siluer is turned into drosse thy wine is mingled with water But hear what followeth O my soul and therefor be not discomforted though al thou dost and sufferest be very imperfect yet behold what he promiseth who can do al things If he wil he can make thee clean If he command the wind and sea wil be stil and there wil eâ—sue a calme Commit thy â—elf to him and he wil helpe thee when he thinketh fit O God thy wil be done therefor in me for euer and euer Amen 25. I wil turn my hand to thee and boyle out thy drâ—ssâ—â—il it be pure and wil take away al thy tinâ—e 26. Aâ—ter these things thou shalt be called the Iust a faithful City Shal I feare to be forsaken by thee my God after al these sweet promises No I wil hope in the multitude of thy Mercies Though I haue hitherto sinued against Heauen and before thee so that I am not worthy to be called thy child yet let me eat of the crumes which fal from my Maisters table that I may grow stronger heerafter in resisting that which maketh me displeasing in thy pure eyes Hear my Lord the voyce of a sinner which would faine loue tâ—ee and with her hart and soul as greatly please the as euer she bath offended thee Let me either loue or not liâ—e I know thy Merciâ—s are so great that tâ—ou hast admitted those to eat of the bread of Angels which hertofore fed of Huskes like swine yea S. Gertrude saith that the more base vile and contemptible the creature is to whom thou shewest mercy the more extolled art tâ—ou by al thine Angels and Saints in Heauen I wil therefore hope in thee and beseech al tâ—y Saints to pray for me and praise tâ—ee for taking pitty of me who am not worthy to cast vp`mine eyes to Heauen much les to thinke vpon or praise tâ—ee To thee O my God and al my desire be giuen perpetual Praise and Adoration for al eternity by al creatures Amen CHAP. II. COme let vs go vp to the Mount of our Lord and to the house of the Gâ—d of Iacob and he wil teach vs his waies aâ—d we shal walke in his â—athes 5. Houâ—e of Iacob come ye and let vs walke in the light of our Lord. O my God happy are they that walke in this light In this light none walke but the Humble and cleane of hart and those that serue thee for loue whose ioy thou thy-self art and who sing with the Prophet Rennit consolari anima mea My soul refused to be comforâ—ed These do in some sorte more or lesse as thou pleasest find how sweet and happy a thing it is to seeke and sigh after thee alone Return my soul to thy beloued return seek for no consolation but put thy hope in God Commit thy-self vnto God and let him do with thee what pleaseth him Neuer seeke thine owne glory neuer desire thy wil may be done but in al things intend loue and preferre the Glory and wil of God If any come vnto him he shal not return empty because he willngly giueth water to the thirsty In the bowels of thy Mercy my God remember me poor begger born and liuing in blindnes Grant me that I may see and walke in â—hy light that my soul may become truly pleasing to thee O my Lord God whom only I desire to loue serue and praise make me in al things conformable to thy holy wil who be blessed for euer and euer Amen Amen Amenâ— Scio cui credidi certus sumâ— I know whom I haâ—e trusted and am secure saith S. Paul O glorious S. Augustin my deare Patron whom from my infancy in my poor mauer I haue honoured in a particular maner and who hast been alwaies ready to assist me in calling vpon thee I beseech thee for the loue of him by whose loue thy hart was so inflamed to assist me at the hour of my death and obtaine for me of our Lord that liuing and dying I may be wholy conformable to his Blessed wil neither desiting for time or eternity any other thing then that his diuine pleasure be perfectly accomplished in me his vnworthy vngrateful creature And in that dreadful houre
do if they haue not in al things relation to thee the only true wisedom and in whose light is true light only to be seen By louing thee and dying to them-selues in al things they would become maisters of themselues and al the world Then nothing would moue them nothing would affright them becaus thou wouldst be their coÌ„fort and stay in al things Certainly there is a wonderful difference between the Obedience which a soul that liueth an internal life giueth to a Superior and that which we giue out of custom The fomer is slow at first and seemeth very defectiue therin the other so violent many times at first that it coÌ„tinueth not longt he former groweth more strong and firme euery day then other and the later groweth oftentimes a greather burthen euery day then other Certainly a soul that pretendeth to liue an internal spiritual life and yet hath not a great esteeme of Obedience is much to be feared and in great peril of errors yet that which in these days is tearmed Obedience I do not mean for I knew one who hauing a Confessor that had much difficulty with her though he aâ—â—irmed that it was a great breach of Obedience to haue relation while he bore that place to any other yet she made vse in cases of difficulâ—y with leaue of an higher Superior of another whom she thought more able to iudge in that which concerned her and yet she hopeth this was no breach of Obedience for if she had thought that God in this case had exacted of her not â—o haue gon to another she would what difficulty soeuer she had endured haue made vse of no other But this she thought was not his pleaâ—ure becaus she was in a probability to fal into great inconueniences if she treated with him in an inward maner VVho professed by his deeds and words to take aduantage of any thing she could that might serue his turn as far as he could in conscience beside the dâ—fficulty he had with her in his nature made him incapable of iudging aright in that which belonged to her for that difficulâ—y of his made him misapprehend al she did or said If she held her peace she neglected him if she spoke she did it to sound him â—o serue her own turn if she was compassionate towards him in his infirmities she flattered him if she offered him not that which he stood need of she was auerted from him And thus it passed between them which made her haue as little to do with him as Obedience to higher powrs would permit her for by their ordeâ— she was to confesse weekly to him which was no smal difficulty â—o her but she knowing it to be Gods wil did it out of Obedience to him to whom if we do as we ought we must be subiect in al things without exceptions And this is the benefit of an internal life that makes one capable of seeing and knowing of Gods wil and also most ready to performe it which way soeuer he signifies it to them and makes them obey as readily and willingly a simple impertinent Superâ—or as they would an Angel or the wisest creaâ—ure in the World Yea if a worm or any creature weâ—e ordaâ—ned by God to rule ouer them they would see and embrace with al their harts his wil by them for without this total subiection to God it is impossible to become truly spiritual for if we resist his wil in our Superiors in vain do we pretend to please him We must learn therefor this vertue of him that true Humility and Obedience may be out stay in al vvhich tvvo vertues together vvith the diuine vertue of Discâ—eâ—ion he vvil teach vs if vve labour to become more and more humble for seeing that it is his wil vve should obey and become truly humble Hovv can vve doubâ— but he vvil giue vs the Gracé if vve â—umbly and peâ—seuerantly beg it of him and practise them vpon occasion as vvel as vve can for he him-self saith VVhen we aske our father bread he doth not giue vs a stone nor if we asko him a fiâ—h he doth not giue vs a serpent much les wil he deny vs vvhat is necessary to make vs pleasing to him if we seekâ— or desire nothing but by true loue to be faithful to him O Prayer Prayer able to obtain al things O hovv cometh it to passe my Lord that this Omnipotent prayer as some of thy deare seruants stile it should be so vnknovvn yea euen by them vvhom thâ—â— tearmest the salt of the earth contemned at least as to the practise of poore simple vvomen for vvom they hold it aboue al things most dangerous euen to mine ovvn knovvledg as I hauâ— knovvn affirmed by Superiors of seueral Orders O misery to be lamented most hartily by those that haue a tast in Praier and by the effect therof knovv how sweet a thing it is to attend only and wholy to the prayse and loue of God Surely the vvant of the wisedom vvhich by praier the Saints did gain is the teason vvhy custome in al things doth take place for the most part in the world of true reason The vvorld surely vvas neuer râ—formed of sins and errors but by the wisedom vvhich cometh from God and is far different from that vvhich is accounted vvisedom by the vvorld vvhich is as S. Paul saith foolishnes with God for the vvisedom of God proceedeth out of humility and perfect Charity This vvisedom did Saint Fâ—ancis enioy vvhen yet by the vvorld he vvas desirous to be accounted a foole vvhich opinion thongh many had of him yer the effâ—ct of his vvisedom vvas euidently seen by the great reformation he made in the vvorld It vvil neuer go vvel and peaceably in the vvorld as long as they are only imployed and haue the spiritual gouâ—rnment of souls vvho take policy for their cheif ground next to Faith vvhich in the order and maner of their vvritings in these days me thinks they seeme in al to pretend for they prize that most which may serue their turn and suppres al orders but their ovvn though not in plain tearmes as far inferior to them in al things And that indeed it is not so to me seems euident for I know none but may be compared to them in aâ— things but policy This is my simple opinion If the soul hath not so much vvit or discretion vvhen she knoweth for certainty or els doubteth of the certainty of a thing that cocerns her or knovving the certainty vvil go and aske it as a doubt or taking it as a doubt seâ—ing need to aske vvil not puâ— her-self to aske I may vvarrant her from euer coming to contemplation VVhosoeuer are lead by the spirit of God they are the children of God As S. Paul said If vve vvere the perfect children of God his spirit vvould liue and reigne in vs. But for as much as yet vve are not vve are seriously to labouâ— to be and that
intend Yet what is ill reforme in thee And this will all amend As farre as he doth thinke it good Who is most iust and wise He will thee by afflictions purge From what displease his eyes Willt thou of all that loue thy God From suffring be exempt O no but blisse as others do thy God and liue content Amidst the various accidents That do to thee befall Committ thy selfe and all to God Who seekes our good in all Thy selfe art blind and cannot iudge What is the best for thee But he doth pearce into all things How hâ—dd so ere thâ—y be My hart shall only this desire That thou my Lord dispose Euen as thou pleasest in all things Till these myne eys thou close By death which I so much desire Because it will procure Me to enioy my God my all Where I shall be secure That none from me can take my Lord But for eternity I shall enioy my only good And to him euer be Vnited by a knott of Loue Which nothing shall vnity But will remayne as permanent As his Diuinity O happy houre when willt thou come And set my Spirit free That I may loue and prayse my God For perpetuity Contemplating his glorious face With all that him adore Singing with them his sweetest prayse For eâ—er and euer more In this is such and so great comfort and peace that well may the soule be tearmed to receaue a hundred folde in this life who despiseth it-selfe and all other things that it may finde thee O how free is such a soule to fly with the wings of Loue to the throne of thy Diuine Maiesty Neuer was there or can be imagined such a Loue as is betweene an humble soule and thee Who can expresse what passeth between such a soule and thee Verily neither man nor Angell is able to do it sufficiently and the more such a soule knowes of thee the more sound becometh her humility the which thy selfe only can teach one perfectly and it is impossible to gett it in verity and perfection but by conuersing with thee O my God bestow this heauenly gift on me which only findeth fauour before thee Those that possesse it are able in and by thee to beare all things to vnderstand all things as farre as it is necessary for them For one learneth more in Prayer of thee in one hower then all creatures in the world could teach one in fifty yeares for that which thou teachest is sound solid and secure because it tends to nothing but to loue thee neglect it selfe Thy words bring force strength in themselues thy words are words of peace to the soule thy words are not like the words of men which passe as a sound through the ayr buâ— thyne pearse the very bottome of our soules Lett me hearken therefore to thee who speaketh loue and most certaine truth The wisedome of the world is foolishnes before thee But thy wisedome is much to be desired and for it willingly ought we to giue all our substance to it we ought to be espowsed and by it if we will be happy all our actions ought to be gouerned Allthough thou didst say that vnlesse we become as litle children we could not enter into the kingdome of heauen yet withall thou hast said that we ought to be wise as serpents and simple as doues where thou puttest that we should be wise before we be simple and not simplicity before wisedome whereof I aske thee the reason O my Lord with all the humility I am possibly able For it seems to meâ— that thereinâ— as in all thy words there is a hidden Mystery tell me I say my God of whom in all cases and doubts I aske solution and many times by it thou dost make many things manifest to my simplicity tell me â— say what was the reason Verily it seemeth to me that thou biddest vs be wise before we become simple becaus that is only true Simplicity which followeth true Wisedome For we cannot become truly simplified in our soule but by thy heauenly gift of true wisedome For there is a simplicity which is without wisedome and discretion which litle auayleth to perfection This vertue of Simplicity becometh more and more perfect in the soule as she increaseth in humility and charity yet at the very first of our conuersion this is in some sort practised by vs if we do as we ought to do As for example to become pleasing to thee it is absolutly necessary that a soule walke simply and sincerly before thy selfe and all men and read and heare obey and perâ—forme all in a simple and humble maner not searching into that which belongeth not vnto her this I say thou dost exact for nothing is more odious to thee then the contrary practise But yet this doth not diminish our naturall reason but maketh it more cleere and able to comprehend what is necessary for vs. This vertue also therefor bestow vpon me who euen in my nature as thou well knowest did euer aboue all things hate dissembling and dissimulation O Lord poore as I am and most sinnefull thus thou â—eest how I presume to speake vnto â—hâ—e but easily shall I obtayn pardon of thee becaus thou ouerflowest with â—he aboundance of thy mercy for whâ—ch Glory Prayse Adoration be to thee who art my Lord and my God and only desired by me I haue no friend to speake or treat with but thee and some of thy Saints to whom thou hast giuen charge of me and to whom I fly when my sinnes affright me amongst whom next after thy Deare Mother the Queene of mercy is my beloued S. Augustine O Glorious Saint whose hart did burne And flame with Loue Diuine Remember me most sinnefull wretch Who hunger staru'd doth pine For want of that which thou enioyest In such aboundant measure It is my God that I doe meane My ioy and all my treasure Thy words O Saint are truly sweet Becaus thou dost addresse Them vnto him who 's only meet Our mis'ries to redresse At whose intorcession much hast thou done for me Honour them my Lord for me who am so poore thatâ— haue nothing to present them or thee only a desire of being gratefull to thee who be by all eternally prayâ—sed Amen It was S. Augustine the Doctor and amorous seruant of God that she heere meant THE SECOND CONFESSION Omnis ex vobis qui non renunti at omnibus quae possident non potest meus esse discipulus Qui habet aures audiendi audiat All you who renounce not all you possesse cannot be my disciple who hath eares of hearing let him heare THESE are thy words my Lord which though they seeme hard at first yet being explicated to our soules by thee they become most easy and sweet to performe Teach me therefor my God I beseech thee for thy mercies sake teach me I say how I â—hall perform this to the glory of thyâ—oly â—oly name Thou hast inflamed my â—art as thou
calamities and miseries O Loue lett me liue in and to thee and dy to all created things whatsoeuer O Loue Loue liue raign and wholy possesse my soul Consider not O my God so much what I am and haue beene as what I desire to be O Lord my God and all my Good THE XVI CONFESSION O Lord my God Father of the poor and true comforter of all afflicted soules be mercifull to my desolate hart and stirre it vp to perfect loue of thee that I may simply seek thee and sigh after thee my beloued absent and not for the sorrow I feele at the present Lett me long to embrace thee with the armes of my soul and think it litle to endure any misery in body or soul to be at last admitted into the boosom of my Loue fairest and choicest of thousands Lett all fall down and adore my God the glory of my hart Lett the sound of his Praise be heard to sound and resound ouer all the earth O when shall my soul hauing transcended it self and all created things be firmely vnited to thee the beloued of my hart resting in thee not in thy gifts or graces and neither desiring nor taking any satisfaction in any work or exercise whatsoeuer but in all paines temptations contempts deâ—olations pouerties and miseries either of body or mind conforming my self to thy sweet will for time and eternity who as iustly as euer thou didst any thing mayst condemne my soul eternally to hell from which nothing but thy meere mercy were able to saue and deliuer me and dayly I should incurr this sentence if thou didst not out of thy goodnes euer help and protect me thy sinfull seruantâ— This only I desiâ— this only I ask that I may in all things praise thee and that I may desire no comfort but to be able without all comfort human or diuine to be true to thee and not offend thy Haâ—osty THE XVII CONFESSION TO whom but to thee my Lord should I fly in all temptations and Crosses whose armes are open to embrace all repentant sinners and whose hands are lifted vp to giue a sweet benediction to all in misery If I either had or desired to haue any friend or comforter but thee I could not with confidence fly into thy bosâ—ome for succour in this which is now faln on me Iâ— euer thou hadst reiected any that hoped iu thee I might feare but as it is I will sing in my affliction with teaâ—es in myne eyes to thee and neuer leaue to hope in thine aboundant mercy Is it much that I serue thee whom all creatures are bound to serue and we are so happy in being subiect to thee that no libâ—râ—y is to be compared to the happines of depending of thee THE XVIII CONFESSION WHEN thou art present O my God then my hart reioiceth and in peaâ—e singeth thy praises but when thou hidest thy beawtifull face my soul becometh exceedingly obscured and troubled yea euen ouerwhelmed in darknes and misery in which case long remaining which is most iustly permitted by thee for my humiliation what shall I do to lift vp my soul to thee but as one sick with loue of her absent beloued to speak with him it is impossible the distance of place is so great but yet she may hear others who speak of him which a little mitigateth her misery though while he is absent al is irksome to her becaus the delay afflicteth her hart But yet is she without all comfort No for she may write to and of him and if none will carry it to her deare beloued it shall remain by her that he may see at his return how she languished for loue and could take comfort in nothing that all creatures could offer or propose to her soul while she possessed not what she only desired her life by loue being more with her beloued then where she liued for which caus she heareth and yet mindeth not what is said vnles perhaps they treat feelingly of her absent loue and speak in his praise She seeth and yet cannot take comfort in what she beholdeth She sleepeth but her hart waketh and in fine while she cannot enioy her beloued nothing can satisfy her vnquiet hart Thus my God euen sensual and vnreasonable loue transporteth a reasonable soul But if naturall loue be of that force what doth that soul feel whom thou hast wounded with thy pure Loue And of what power is that loue that is seconded by thee who art the fountain of all true Loue and sweetnes What shall I say of a soul that hath tasted how sweet our Lord is Verily she yet liuing dieth a thousand deaths becaus she seeth herself so far from possessing thee my God whom none can see and liue nor none enioy as thou art in thy self till thou free her of the heauy and sinful burthen of flesh and bloudâ— And allthough thou dost admitt her longing and sighing after thee alone to I know not what nor can I expres the vnspeakable ioy and delights which I say thou some times admittest her to therein not like to the louers in this world who oftimes reiect where they are most beloued yet out of thy care of her thou suddainly turnest away thy face at which till she loue thee for thy self she will become troubled and too too impatient in the delay which thou makest of returning to her again the which if she bear with a resigned mind making thy will her law aboue all the desires of her hart and sitt solitary like the turtle doue thou willt in good time assuredly return and being absent wilt be present to hear her prayers and see her teares shed for the sorrow she conceiueth to offend thee her desired beloued whom she would loue withall her hart with all her soul and all her strength and praise thee day and night without ceasing as it beseemes a soul languishing with thy loue THE XIX CONFESSION REMEMBER O my God that thou madst me for to loue thee Why therefor dost thou permit me to offend so sweet a Goodnes Although none do find thee in an extraordinary maner in the bottome of their soules but those that serue thee my God for Loue and walk by the way of the Crosse yet I do confidently affirm that thy yoke and burthen thy Law and thy Crosse are not by far so heauy greeuous and burthen â—ome as be the painâ—ul wayes of â—in which seeme â—o be sweetned with some delightsâ— but in the hart it proueth more bitter then gall whereas thy yoke being born by a truly louing soul is many times heauy when thou leauest her thereby to shew her how little she can do or suffer of her self and that she may glory in thee and not in her own power and humble herself and not preferre herâ—elf before others when I say thou pleasest to leaue her thus as it were forlorne she feeleth indeed a great burthen and nothing can comfort her till thou her desired and only beloued
thou hast made is good if it be put for that vse â—or which thou madst it Do not we see that euen Spiders and Serpents do draw the venom from the earth both for the purging it and also for a farther vse that man therof maks and yet these to our seeming are of the least worth as to good among thy creatures But it is our mis vsingâ— abusing and mis-applying thy creatures that makes the world turn vpside down The hail thunder storms rain snow did the three Children in the furnace inuite to praise thee as good in themselues being made by thee But nothing is so good in this world but it may be peruerted and abused For if man whose soul was made by thee in such purity by sin becometh so foul how can this choose but breed disorder in the world al things therein being giuen by thee to be disposed by him and vsed by him as â—â—lpâ— to â—â—rue thee while we liue heer But ô my God I wil speak to thee and I wil cal vpon thee who art Wisedâ—m it-self If thou smile at my folly yet behold me sinner and instruct me in thy Law which is sweet aboue al delights of the world and to serue thee for loue is that which I only desire In al my miseries and afflictions of body and soul thou despisâ—st not any soul flying to thee and dilating my-self to thee I do comfort and strengthen my hart which aspireth to nothing as thou knowst by this my speaking to tâ—ee but to ease my soul by begging help of thee and declaring to thee my only friend my sins and miseries For if we fly from tâ—ee whither go we but out oâ— one darknes into another Who can discouer our wounds to vs but thy-fâ—lf who when we acknowledge them dost also cure the languishing diseases of our very souls O in thy light let me see light that so al impâ—diments may be remoued between thy Godnes and my souâ— My â—oul can neuer return to thee til it â—e purged and purifyed by graceâ—nd â—nd Mercy Of my-self I can do nothing Thou therefor that madst and redeemedst me saue me who euery moment should perish if I were not assisted by thee I see nothing or hear any thing but it giueth me new cause to praise thee and to seek thee aboue al gifts graces and creatures Grant me therefor to serue thee in that maner thou wouldst be serued by meâ— For I am not able to do any thing good of my self Let me by Humility and truâ— obedience return to thee from whom for my sins I deserue to be separated with the diuels eternally but thy Mercy which is aboue al thy works pardon me and giue me Grace to liue better heerafter O my God me thinks some times I haue so liuely a feeling of my own nothing and see so plainly that we depend wholy of thy grace and Mercy that I wonder how it is possible I should anâ— more be able to presume of my-self in any thing whatsoeuer But alas this passeth away and like dust carried away with the winde so is my soul with vanity In which my sin and misery I groan to thee from the bottom of my soul who art my helper and my deliuerer from al mine enemies wherof the greatest is my self and to thee I declare my iniquities which are without end or measure to the end I may glorify thee the more who shewest mercy to me and reiectest not the most disloyal of al thy Maiesties seruants For which let heauen and earth praise thee seeing I am not able by any thing to shew gratitude to thee For I caÌ„ do nothing but declare thy Mercy and beseech thysâ—lf to supply my defect in praising thee For thou only canst do it as I desire it should be done The very Seraphins are too short of being able according to thy worth to praise thee and al thy Angels and â—aints accompt themselues as dumb in comparison of thy deserts from them For al thy sweet Mercy be thou thereâ— for by al not as able but as willing to praise tâ—ee magnifyed for euer and euer Amen THE XLII CONFESSION O My Lord and my God If none haue much forgiuen them but those that loue much what wil become of me This day we read in our Office that Saint Marie Magdalen coming to thy feet which she watered with her reares heard that comfortable answer from thee to wit Go in peace thy sinnes are forgiuen thee but it was out of this regard that she loued much This answer thou madst to her whose hart in silence spoak vnto thee doth much comfort my sinful soul. But yet when I remember how void I am of that which was the necessary disposition for her soul to hear those comfortable words thy sins are forgiuen thee go in peace it draweth teares â—rom mine eyes to see how far my soul is destitute of that pure loue which preuaileth with thy diuine Maiesty What shal I say What shal I do Or wherein shal I hope I am not fit to plead for my-self my sinnes indeed are so many and so great and as for the loue which only thou desirest behold my soul is destitute of it For if I haue any towards thee my God it is but a sensible childish loue which is a loue little beseeming the bestowing vpon such a God who is al Good Beawty Wisedom yea euen Goodnes and Loue it-self to whom is due a loue which is able to suffer al things for this loue is a strong loue more strong then death it-self the which kind of loue is far from me who am blown down with the least blast of temptation and cannot endure any disgrace desolation or difficulty whatsoeuer as it beseems a true louer of his But notwithstanding my poueâ—ty and misery yet I wil hope in him and wil approach to his feet who is Mercy itself There my Lord and my God I wil in filence sigh and weep both for my sinnes and for my defect in louing thee who art worthy of al loue and Praise whatsoeuer There I wil beg this loue so much to be desired There I wil wish and long for itâ— and from thy feet I wil not depart til thou denounce to me thy sins are forgiuen thee and saiest to my soul go in peace This voice I long to hear in my hart that I may with the voice of exaltation praise thee for euer Amen THE LIII CONFESSION AMen Amen dico vobis quia receperunt mercedem suam Math. 6. Amen Amen I say â—nto you they haue receiued their reward These thy words my Lord and my God come into my mind so often as my thoughts dare to think of hauing deserued any reward at tâ—y hands and serue as a motiue to subiect my soul totally to thy diuine Maiesty before whom now I do professe and acknowledg that my desirs and endeauours are so defectiue in comparison of what is to thee due from me that I may and
able to resist thee in them Then their iudgment would be so cleered that they would vnderstand most hidden mysteâ—ies Then an hower of praier would instruct them more fully then fifty years study can do they hauing by the meane of such prayer in al things relation to thee the only true wisedom and in whose light only is true light to be seen By louing thee and dying to themselues in al things they would become maisters of themselues and al the world would then noâ—hing moue them nor would any thing affright them becaus thou wouldst be their stay and comfort in al things If we wil do as we ought and as is best for vs we must be subiect to the wil of God in al things without exception And this is the beâ—efit of an internal life that it makes one capable of seeing and knowing Gods wil and â—lso most ready to performe it Which way soeuer he signify it to them which makes them obey as readily and willingly meerly for Gods sake and out of obedience to him a simple or imperfect Superior as they would an Angel or the Wisest creature in the world yea if it were possible that a worme or any other creature were ordained by God to rule ouer them â—hey would with al their harts embrace his wil by them For without this total subiectâ—on to God it is impossible to become truly Spiritual For if we resist his wil in our Superiors in vaine do we pretend to please him This vertue therefor of Obedience we must learn of him the which must be grounded vpon true ' Humility that must be our stay in al things And those two vertues of Humility and Obedience together with the diuine vertue of Discretion he wil teach vs if we do our parts in seeking to become more more humble and subiect to him For seeing it is his wil we should obey and become truly Humble how can we doubt but he wil giue vs the grace if we Humbly and perseuerantly beg it of Him and practise those vertues vpon occasions as wel as we can For he himself hath saâ—d whâ—n we aske our father bread he doth not giue a stone nor if we aske him fish wil he giue a serpeâ—t much lesse wil he deny vs what is necessary to make vs pleasing to him and we seeking or desiring nothing but by true loue to be faithful to him O Praier praier able to obtaine al things O how cometh it to passe my Lord that this Oâ—â—ipotent thing â—as some of thy deare seruaÌ„ts tearme it praier should be so vnknown yea and euen to them whom thou tearmest the Salt of the earth contemned I meane Mental praier at least for the practise of poore simple women for whom they hold it aboue al things most dangerous euen to my own knowledg as I haue known affirmed by Superiors of seueral Orders O misery to be truly lamented by al that haue or may haue tast iâ— praier and by the effect thereof know how sweet a thing it is to attend only and wholy to the praise and loue of Goâ— Surely the want of the wisedom which by praier the Saints did gaine is the cause why cústome and opinion do take place for the most part in this world of true reason Surely neuer was the world reformed of its sins and errours but it must be by the wisedom which cometh from God and is farre different From that which is accounted Wisedom by the world which as S. Paul saith is folly before God CERTAIN OTHER DEVOtions of the same deuot Soul D. Gertrude More which she left written in her Breuiary In the fore part of her Breuiary she had framed and written the ensuing praier for her due performance of the diuine Office viz Al you that blesse our Lord exalt him al you can for he is greater then al your praises OMNIS SPIRITVS LAVDET Dominum Let euery spirit praise the Lord. AND I â—hy poore creature who am not worthy to name thee my Lord my God and al my good do heer in the preâ—sence of al thy Celestial Court desire 〈◊〉 peâ—form this my Office with al diligenâ—â— and with an amourous affections towards thee my â—oâ— who hast imposâ—d this sweet and most to be desired obligation vpon me sinner who doth not deserue any such honour or comfort from thee as to be admitted to ioine my cold and frozen praises with al those who praise thee either on earth or in heauen where al to my comfort do without ceasinâ— continually praise thee And for what is wanting in me for the performance thereof as I should and ought to do supply it out of the superaboundance of thâ— merits and mercâ— I desire to say it with al my hart according to the intention of our holy Mother the Catholick Church of which I desire through thy grace to liue and dy a true member be thâ—u according to her desir Adored Blessed Magnified and supreamly Superexalted by â—t Let it be to the honour of thy al Immaculaâ—e Mother the Lady and Queen of Angels and Saints to these in a particular maner â— viz to my good Angel our most holy Father S. Benet S. Scholastica S Ioseph S. Peter and S. Paul S. Iohn Enangelist S. Iohn Baptist S. Thomas and my deare S. Augustin S. Mary Magdalen S. Gertrude and in fine al that are in Heauen haue by it to them exhibited by thee what thou willest and desirest should be I beseech thee also that I may by it pray to thee or al afflicted pained tempted and troubled that they may please and praise thee in those their miseries and ouercome them to their comfort and thy glory I also offer to thy sweet Mercy al those souls who by deadly sin are enemies to thee which is indeâ—d the misery of miseries O lét them return to thee wâ—o art our beginning and the true Center of our souls from whom to be separated by sin â—s a most greiuous hel and to whom to be vnited by grace is a most sweet Heauen Conuert therefor and recal those souls to thee for whom â—hou spaâ—edst not â—hy most pretious Bloud shedding it to the very last drop for vs finners I offer thee also my Parents who haue placed me heer in thy house where here I may euen heare and see how to serue thee and where I may night and day attend to thee and praise thee my amiable and most to be desired beloued whom to serue and to be obliged to loue is the only happines in this world and to whom to be tyed by vowes and other obligations of Religion is a most sweet seruitude and yoâ—e and so sweet that no liberty is to it to be compared I offer thee also our holy Congregationâ— and al that euer or shal desire my poore vnworthy prayers and aboue al I offer thee al those in earth or Purgatory which thy diuine Maiesty would haue me pray for to thee beseeching thee that tâ—y Diuine