in the same Kingdome in the same City nay in the same family there are severall Religions or at the least severall opinions about Religion raigning So that what Saint Austine complained of in his time is truly verified in these Epist. 147. Thou seest saith he with how great and miserable distraction Christian houses and families are divided troubled husbands and wives can agree well enough to goe to bed together but they cannot agree to goe to Christs Altar together There they sweare peace one to another but here they can have no peace Parents and children live well enough together in one house of their own but one house of Gods will not hold them both Their desire is that those should succeed them in their own inheritance who yet think they have no inheritance with Christ. Masters servants divide the cōmon Lord and Master of us all who yet took upon him the forme of a servant that so he might free all I say never more fully verified then in these daies For in how many families shall we observe this great division the husband goes to Church and the wife staies at home or the wife goes to Church and the husband staies at home and so between parents and children Masters and servants The father will give his sonne the portion of his land who yet thinks he shall have no portion in the land of the living The great division of the Christian world was first between the East and West Churches and this West hath been since subdivided into the Romā and the reformed Religion So that the division amongst Christians which is considerable is but into three parts the Eastern the Romanist our Reformed All Christian Churches and so farre forth the members of them brethren and sisters and not only Christian Churches but also Catholike Orthodoxe in these points wherein they agree one with another with the Primitive Church Why may it not be with these Churches as it was with those seven Churches of Asia which S. Iohn wrote unto in which there were some things commendable other things amisse they were encouraged in the former and reproved for the latter And although some of them were better then others yet you shall scarce finde one of them to which he doth not say habeo adversus to pauca I have a few things against thee And yet we shall finde that Christ himself was in the midst of all these seaven Churches for he was in the midst of the seaven golden candlesticks Revel 1. 13. and had in his right hand seaven starres Revel 1. 16. For writing to the Church of Ephesus he maketh this one of his attributes Apoc. 21. These things saith he who holdeth the seaven starres in his right hand who walketh in the midst of the seaven golden Candlesticks So that our Saviour walked in the midst of all these Churches even in that lukewarme Church of Laodicea which he threatned to spue out of his mouth And let Rome tell us never so much of her infallibility and unerring chaire yet questionlesse there is none of our Churches no not the best of them that our Saviour may not say to her habeo adversus to pauca I have a few things against thee And as those severall Churches though some of them very faulty yet were all severall members of Christ and helped to make up one body so all those Churches though some of them much to blame yet may all help to make up one Chatholique Church and why may it not be so in these Churches I speak of For first they all agree in that one and only foundation of Religion Iesus Christ as the Apostle calleth him No other foundation can any other man lay then that which is laid to wit Iesus Christ and this no doubt is a sure and good foundation and this maketh them to be Christian Churches they are all baptized into Christ and looke to be saved by his sufferings And think not this to be a small matter for S. Paul desired to know nothing else I esteemed not saith he to know any thing among you but Iesus Christ and him crucified and it worked upon his affection as much as upon his understanding God forbid that I should rejoyce saith he save in the crosse of our Lord Iesus Christ Gal. 6. 14. that is in Christ crucified Besides this one foundation they all embrace the two Testaments the three Creeds and the foure first generall Councells and many other very materiall points The discord amongst us Christians hath been long agoe objected to us and certainely there hath nothing so much drawn some out of the Church and kept others from comming to the Church as these quarrels amongst our selves Vnto whom I briefly answere If they like not our differences let them joyne with us in those things wherein we agree and that is to be Christians to beleeve in Christ and him crucified and those other principall points whereof I speak and to strive to imitate Christ to their power and then our discords will lesse trouble them It is true we have not all built alike upon this foundation but some no question have built wood and straw as well as silver and gold yet all of us no doubt did strive to imitate Christ as neare as we could both in our doctrine and in our practice and certainly in these superstructures of religion good intentions must goe farre or else it will goe hard with many of us not that they altogether excuse the fault but doubtlesse they take off much from the punishment There is a difference between the East and west Churches in what kinde of bread the Eucharist is to be receaved th◠East receiving in unleavene◠bread the west in leavened And herein though they differ among themselves yet the◠both strive to imitate Christ because the one Church thought our Saviour used then the bread that was leavened the other that which was unleavened Either Church is the lesse blameable because they think both that they follow our Saviours example S. Austin in like manner doth prettily reconcile a difference between some concerning the time how often we should receave the holy Sacrament of the Lords supper for some it seemes in his time thought we were bound to receave the Eucharist every day others but now and then Some saith he Epist. 118. communicate daily others but upon certain daies some will omit no day others will only receive on the Sabbath and the Lords day There is a freedome to be used in both these Some will say we must not daily receive the Sacrament because we ought to select and set apart some daies wherein we must live more carefully and religiously and so come to the Sacrament more worthily and with greater devotion On the other side another tells us yea but if the plague-sore of sinne and violence of the disease be so great and dangerous such soveraigne medicines as these are not to be deferred Of both these saith he
2 Yea for a good reason he should be better within then he appeares without for God beholdeth the heart whom we ought highly to reverence wheresoever we are and walke in purity like Angels in his sight 3 We ought every day to renew our good intention and stirre up our selves to fervour and devotion as though this were the first time of our conversion and say thus 4 Helpe me O Lord my God in this my good purpose and in thy holy service and give me grace this day to make a good entrance and beginning for what I have done hitherto is to litle purpose 5 According to our purpose and good endavour you must judge of ones course and well doing and he that will reape great commodity must be carefull to use great diligence 6 For if he that goeth on couragiously findeth great rubbs in his way how many will he finde that setteth forward but seldome and uncertainly 7 There be many things that cause us to leave our good intents and the least omission of spirituall exercises bringeth â—o litle hinderance to our soulâ—s 8 The determinations of the just depend upon Gods grace and not upon their owne wisdome upon whom they alwaies relye for whatsoever they take in hand 9 For man doth propose but God doth dispose neither is the way of man in his owne hands 10 If usuall exercise be sometimes omitted either for piety towards God or profit to my neighbour it may easily afterwards be recovered againe 11 But if out of a sloathful mind or carelesse negligence we for sake the same it is a great offence against God and very prejudiciall to our selves 12 Let us doe the best we can we shall faile in many things yet let us alwaies take some certaine course and especially against those vices which doe most of all molest us 13 We must diligently search into and set in order both the outward and the inward man because both of them are very necessary to our comming forward in godlinesse 14 If thou canst not continually call thy selfe to an account yet doe it sometimes at the least once a day to wit at morning or at night 17 In the morning consider what thou intendest to doe and at night examine thy selfe what thou hast done 16 How thou hast behav'd thy selfe in thought word and deed for in these perhaps thou hast often offended both God and thy Neighbour 17 Gird thy loines like am an against the vile assaults of the Divell bridle thy riotous appetite and thou shalt be the better able to keepe under all the unruly motions of the flesh 11 Be thou at no time idle altogether but either reading or writing or praying or meditating or endeavouring some thing for the publique good 19 As for bodily exercises they must be used with great discretion neither are they to be practised of all men alike 20 The exercises that are not common are not to be exposed to publique view for things private are practised â—ore safâ—ly at home 21 Neverthelesse thou must beware thou neglect not that which is common and be more ready for private occasions 22 But having fully and faithfully accomplished all thou arâ— bound and enjoyn'd to doe if thou hast any spare time be take thee to thy selfe as they devotion shall require 23 All cannot use one kind of exercise but one is more convenient for this person another for that according to the diversity of times also diverse exercises are fitting 24 Some sutes better with us on working daies other on holy daies some we have need of in temptation and of others in time of peace and quietnesse Some we mind when we are pensive and other some when we rejoyce in the Lord. 25 When chiefe festivals draw neere good exercises are to be renewed and the praiers of holy men more fervently to be implored 26 From feast to feast we should think thus with our selves as though we were then to depart out of this world and to be made partakers of that everlasting feast in heaven 27 Therefore ought we carefully to prepare our selves against such holy times and lead our conversation so strictly as though we were shortly at God's hands to receive the reward of our labours 28 But if our departure be deferred let us think with our selves that we are not sufficiently prepared and unworthy yet of so great glory which shall be revâ—aled to us in due time and let us endeavour to prepare our selves more diligently to our end 29 Blessed is that servant saith S. Luke the Evandgelist whom when his Lord cometh shall find him watching verily I say unto you he shall make him Ruler over all his goods CHAP. XX. Of the love of Solitude and Silence Seeke for an apt and convenient time to be at leasure to thy selfe and meditate often upon God's benefits and blessings 2 Meddle not with curiosities but persue such matter which may rather yeeld compunction to thy heart then information to thy head 3 If thou wilt withdraw thy selfe from speaking vainly and from gadding idlely as also from harkning after novelties and rumours thou shale find leasure sufficient and convenient enough to meditate of good things 4 The greatest and best of God's Saints avoided the societie of men when they could coveniently and did rather chuse to live secretly and set themselves apart unto God 5 One said as oft as I have been among men I returned home lesse a man then I was before and this we find true when we talk long together 6 It is easier not to speak a word at all then not to speake more words then we should it is easier for a man to keepe home then to keepe himselfe wel when he is abroad 7 He therefore that intends to increase in the spirit and inner man must with Iesus depart from the multitude and presse of people 8 No man safely doth goe abroad but he which gladly can abide at home no man speakes securely but he that holds his peace willingly 9 No man ruleth safely but he that is ruled willingly no man securely doth command but he that hath learned readily to obey 10 No man reioyceth securely unlesse he hath the testimony of a good â—onscience yet the security of the Saints was alwaies full of the feare of God 11 Neither did those eminent gifts and excellent graces that were in them make them more haughty but more humble 12 But the security of the wicked as it ariseth of pride and presumption so in the end it deceiveth them and turneth to their owne destruction 13 Although thou seeme to be a good religious man or never so devouâ— yet promise not to thy selfe security in this life 14 It falleth out many times that those have fallen into greatâ—st danger by overmuch confidence and presumption who have been in greatest esteem and account amongst men 15 Wherefore it is better for many not to be altogether free from temptations but often assaulted least by too much security they should be
much the more this sacred Communion is common through the world 49 Thankes be unto thee good Iesu everlasting Pastour of our soules that hast vouchsafed to refresh us poore and banished men with thy precious Body and Blood 50 And to invite us to the receiving of these mysteries with the words of thy owne mouth saying Come unto me all yee that labour and are burdened and I will refresh you CHAP. II. That great goodnesse and charity of God is bestowed upon man in this Sacrament The voice of the Disciple PResuming of thy goodnesse and great mercy O Lord being sick I approach unto my Saviour hungry and thirsty to the fountaine of life needy to the King of heaven a servant unto my Lord a creature to my Creator desolate to my mercifull comforter 2 But whence is this to me that thou vouchsafest to come unto me Who am I that thou shouldest give thy selfe unto me 3 How dare a sinner presume to appeare before thee And thou how doest thou vouchsafe to come unto a sinner 4 Thou knowest thy servant and seest that he hath no good thing in him for which thou shouldest bestow this benefit upon him 5 I confesse therefore my unworthinesse and I acknowledge thy goodnesse I praise thy mercy and give thee thankes for this thy unspeakable charity 6 For thou doest this for thine owne sake not for any merits of mine to the end that thy goodnesse may be better knowne unto mee thy charity more abundantly shewed and thy humility more highly commended 7 Since therefore it is thy pleasure and hast commanded that it should be so this thy bounty is also pleasing to me and doe wish that my offences may be no hindrance unto it 7 O most sweet and bountifull Iesu how great reverence and thanks with perpetuall praise is due unto thee for the receaving of thy sacred body whose worth and dignity no man is able to expresse 8 But what shall I think of at this time now that I am to receive this divine Sacrament and to approach unto my Lord to whom I am not able to give due reverence and yet I desire to receave him devoutly 9 What can I thinke better and more profitable then to humble my selfe wholly before thee and to exalt thy infinite goodnesse above me 10 I praise thee my God and will exalt thee for ever and I doe despise and submit my selfe unto thee even into the depth of my unworthinesse 11 Behold thou art the Holy of Holies and I the skum of sinners behold thou bowest thy selfe downe unto me who am not worthy so much as to look up unto thee 12 Behold thou comest unto me it is thy will to be with me thou invitest me to thy banquet 13 Thou wilt give me the food of heaven and bread of Angels to eat which is no other truly then thy selfe the lively bread that descendedst from heaven and givest life unto the world 14 Behold from whence this love proceedeth what kind of favour and benignity is this which shineth upon us What thankes and praises are due unto thee for these benefits 15 O how good and profitable was thy counsell when thou ordainedst How sweet and pleasant the banquet when thou gavest thy selfe to be our food 16 How wonderfull thy worke O Lord how powerfull thy vertue how unspeakable thy truth For thou saidst the word and all things were made and this was done which thou commandest 17 A thing of great admiration and worthy of faith and surpassing the understanding of man that thou my Lord God true God Man shouldst be exhibited unto us by the elements of bread and wine and thy body worthily receaved should be the spirituall food of our soule 18 Thou who are the Lord of all things and standest in need of none hast pleased to dwell in us by meanes of this thy Sacrament 19 Preserve my heart and body unspotted that with a cheerefull and pure conscience I may often celebrate thy mysteries and receave them to my everlasting health which thou hast chiefly ordained and instituted for thy honour and perpetuall memory 20 Rejoyce O my soule and give thankes unto God for so noble a gift and singular comfort left unto thee in this vale of teares 21 For as often as thou callest to mind this mystery and receavest the body of Christ so often dost thou remember the worke of thy redemption and art made partaker of all the merits of Christ. 22 For the charity of Christ is never diminished and the greatnesse of his mercy is never drawne dry 23 Therefore thou oughtest alwaies to dispose thy selfe hereunto by a fresh renewing of thy minde and to weigh with attentive consideration this great mystery of thy salvation 24 So great now and joyfull it ought to seeme unto thee when thou commest to the holy Communion as if the same day Christ first descended into the wombe of the Virgin were become man or hanging on the crosse did suffer and dye for the salvation of mankinde CHAP. III. That it is profitable to communicate often The voice of the Disciple BEhold O Lord I come unto thee that I may be comforted in thy gifts and be delighted in thy holy banquet which thou O Lord hast prepared in thy sweetnesse for the poore 2 Behold in thee is all whatsoever I can or ought to desire thou art my health and my redemption my hope and my strength my honour and my glory 3 Make joyfull therefore this day the soule of thy servant for that I have lifted it up to thee my sweet Iesus I desire to receave thee now with devotion and reverence 4 I doe long to bring thee into my house that with Zachreus I may obtaine to be blessed by thee and numbred amongst the children of Abraham 5 My soule thirsteth to receave thy body my heart desireth to be united with thee 6 Give thy selfe to me and it sufficeth For besides thee no comfort is availeable I cannot be without thee nor live without thy gracious visitation 7 And therefore I must often come unto thee and receave thee as the only remedy of my health lest perhaps I faint in the way if I be deprived of thy heavenly food 8 For so most mercifull Iesus thou once didst say preaching to the people and curing sundry diseases I will not send them home fasting lest they faint in the way 9 Deale thou therefore in like manner now with me who hast vouchsafed to leave thy selfe in the Sacrament for the comfort of the faithfull 10 For thou art the sweet refection of the soule and he that eateth thee worthily shall be partaker and heire of everlasting glory 11 It is necessary for me that doe so often fall and sinne so quickly waxe dull and faint that by often prayers and confessions and receaving of thy sacred body I renew clense and inflame my selfe lest perhaps by long abstayning I fall from my holy purpose 12 For man is prone unto evill from his youth
But if thou abidest in thy selfe and doest not offer thy selfe up freely unto my wil thy oblation is not entire neither shall the union betweene us be perfect 8 Therefore a free offering up of thy selfe into the hands of God ought to goe before all thy actions if thou wilt obtaine freedome and grace 9 For this cause so few become inwardly illuminated and enjoy true libertie of heart for that they doe not resolve wholly to denie themselves 10 My saying is undoubtedly true Vnlesse one forsake all he cannot be my Disciple If thou therefore wish to be mine offer up thy selfe unto mee with thy whole desires CHAP. IX That we ought to offer up our selves and all that is ours unto God and to pray for all The voice of the Disciple THine O Lord are all things that are in heaven and in earth I desire to offer up my selfe unto thee as a free oblation and to remaine alwaies thine 2 O Lord in sincerity of my heart I offer my selfe unto thee this day in sacrifice of perpetuall praise to be thy servant for ever 3 Receive me with this holy oblation of thy precious body which in the presence of the Angels invisibly attending here upon thee I offer up this day unto thee that it may be to the health of my soule and the salvation of all thy people 4 I offer unto thee O Lord all my sinnes and offences which I have committed in the sight of thee and thy holy Angels from the day wherein I first could sinne to this houre upon thy holy Altaâ—â— 5 That thou maist consume and burne them all with the fire of thy charitie and wash out all the staines of my sinnes and cleanse my conscience from all offence and restore to me againe thy grace which I lost by sinne forgiving me all my offences and receiving me mercifully in the kisse of peace 6 What can I doe for my sinnes but humbly confesse and bewaile them and intreate alwaies for mercy without intermission I beseech thee heare me in thy abundant mercy when I stand before thee my God! 7 All my sinnes are very displeasing unto me I will never commit them any more but I am sory and will be sory for them as long as I live and am ready to repent and doe any thing that may move thee to pardon them 8 Forgive me O God forgive me my sinnes for thy holy names sake save my soule which thou hast redeemed with thy most precious Blood 9 Behold I commit my selfe unto thy mercy I resigne my selfe over into thy hands doe with me according to thy goodnesse not according to my wickednesse and manifold iniquitie 10 I offer up also unto thee all whatsoever is good in me although it be very litle and imperfect that thou maist amend and sanctifie it that thou maist make it gratefull and acceptable unto thee 11 And alwaies perfect more and more that which thou hast begun and bring me also who am the slothfull and unprofitable servent to a good and blessed end 12 I offer up also unto thee all the godly desires of devout persons the necessitie of my parents and friends my brethren and siâ—ters and of all those that are deare unto me and that have done good either to my selfe or others for thy love 13 And that have desired mee to pray for them and all theirs that they all may receive the helpe of thy grace and comfort protection from dangers delivery from paine and being freed from all evils may joyfully give worthy thankes to thee 14 I offer up also unto thee my praiers and sacrifices especially for them who have in any thing wronged grieved or standered me or have done me any damage or displeasure 15 And for those also whom I have at any time grieved troubled and scandalized by words or deeds wittingly or at unawares that it may please thee to forgive us all our sinnes and offences one against another 16 Take O Lord from our hearts all jealousie all indignation wrath and contention and whatsoever may hure charitie and weaken brotherly love 17 Have mercy O Lord have mercy on those that crave thy mercy give grace unto them that stand in need thereoff and grant that we may be worthy to enjoy thy grace and attain unto life everlasting Amen CHAP. X. That the holy Communion is not lightly to be forborne The voice of the Beloved THou oughtest often to have recourse to the Fountaine of grace and of divine mercy to the Fountaine of goodnesse and of all purity that thou maist be cured of thy sinnes and passions and be made more strong vigilant against all temptations and deceipts of the Divell 2 The enemy knowing the greatest profit and remedy to consist in the holy Communion endeavoureth by all meanes and occasions to withdraw hinder faithfull and devout persons from it 3 Some when they purpose to receave the sacred Commnnion suffer greatest assaults of the Divell 4 For that wicked spirit as is written in Iob commeth amongst the Sons of God to trouble them with his accustomed malice and impiety or to make them overfearefull and perplexed 4 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 divine food or at least come unto it with lesse devotion 5 But there is no heed to be taken of his fraudes and malicious suggestions be they never so filthy and hideous but all is to be turned back upon his own head 6 Thou oughtest to contemne scorne him miserable wretch and not to omit the sacred communion for his assaults and the troubles which hee raiseth 7 Oftentimes also an excessive care for the obtaining of devotion and a certain anxiety for the making of thy confession hindereth thee 8 Follow in these occasions the counsell of the wise and put away all anxiety and scruple for it hindreth the grace of God and over throweth devotion 9 Omit not for every small vexation of the minde which hapneth to receave this holy Sacrament 10 But goe presently to confesse thy sinnes and willingly to forgive others whatsoever offences they have done against thee and if thou hast offended any humbly crave pardon and God will willingly forgive thee 11 What availeth it to delay confession to deferre receaving Purge thy selfe with speed spit out the venom presently make hast to take a remedy and thou shalt finde it better then if thou deferredst it long 12 If thou omittest it to day for this cause perhaps to morrow some greater will fall out and so thou maist be hindred a long time from these divine mysteries and become more unfit 13 Stirre up thy selfe and shake off all heavinesse and sloth with the greatest force and speed thou canst 14 For it profiteth nothing to continue long in disquietnesso trouble of mind and for daily occurring impediments to withdraw thy selfe from the Sacraments 15 Yea it hurteth very much
did not say why strive you but drew his sword and slew the Egyptian but when he saw the two Israelites fight he said yee are brethren why strive yee What a glorious sight would it be to see the red Crosle once againe advanced as it was in the daies of Constantine and if wee did not see it written in heaven I hope wee should finde it true upon earth in hoc signo vinces Vnto this holy warre I suppose all they would come who have promised to fight under Christ's banner And set aside for a while this private interest of Protestant and Papist and Grecian and Lutheran and Calvinist and Arminian and Socinian and if there be any other division amongst us and take upon us that generall livery of Christianity and so joyne together to rescue our brethren from that wilde Boare of the Forrest which hath laid wast this goodly vine afterwards we might see how we could decide the Controversies amongst Christians For whosoeuer is in the right I hope wee are all well enough perswaded that he is in the wrong Could Herod and Pilate otherwise deadly enemies be made friends and agree together to condemne Christ and shall not those who are already brethren and therefore should be friends combine together to save Christ I say to save Christ for so long as we save and preserve his members we save and preserve him but so long as we suffer his members to be thus persecuted and oppressed hee cannot choose but suffer with them But wee in steed of bandying against the common enemy muster up our forces one against another and find that to be true by lamentable experience there is no greater hatred then of brethren that are falllen out Seeing then that all Christians are brethren I say brethren as having one Father of us all brethren as having one faith one Lord one Baptisme whereby we are borne into the Catholike Church and one food by the Sacrament of the Eucharist which makes us groane to be perfect men in Christ seeing we are all these waies brethren I may well say as Moses did yee are brethren why strive yee or if yee must needs be striving about matters of Religion strive and strive earnestly for the faith which was once delivered to the Saints And because I say we are brethren I would not have you think we like not the cause we have in hand or that we are ready to yeeld unto you and presently joyne hands with you as some of you imagine and many of our side causelesly suspect but this is all we would have the breach no greater then it is and would not have the world believe because we differ in some things that wee agree in nothing And although we call you brethren wee will not winke at your faults or joyne with you in them but this doth put us in minde to admonish you more gently of them as brethren though you rage never so fiercely against us for by this meanes wee shall expresse our charity towards you and so heap coles of fire upoÌ„ your head God he knowes we are farre enough from yeelding to you as Romanists yet should we not be charitable to you as Christians we were much to blame But â—ee how you mistake or rather indeed pervert and abuse this our charity For say you by your own acknowledgement there may be salvation in our Church but we all deny there can be salvation in yours therefore all if they had care of themselves would have recourse to us for it is the safer way to be a member of that Church where both sides yeeld there may be salvation then in that where one side denies it This were something if Salvation or Damnation depended upon opinion but I suppose that charitable opinion of ours in hopeing you may be saved makes you never a whit the nearer heaven but our selves and that rough censure of yours in setting us all out for damnation makes us no whit the neerer hell but your selves And I had rather be a member of that Church which holds there may be salvation in both then of that which holds there can be salvation but in one For holding with the first I am safe wheresoever I am but holding with the latter I must be in danger wheresoever I am I say wheresoever I am for I am not only in danger of my salvation if I be in that Church wherein I think there is no salvation but also in that out of which I think there can be no salvation because I confine salvation to one of these which though I think it be in this alone yet it may be in the other alone Many other motives unto charity might be shewed but these briefly shall suffice for me The one is that we are Christians and therefore brethren and so ought to love as brethren Another is in that I hope our intentions are good and that none maintaines a false opinion perversely against his conscience and this last is that for some opinions that are not so orthodoxe yet there may be hopes of salvation although it be not without smart and punishment Now let me say unto all Christians as S. Paul doth to the Corinthians 2. Cor. 6. 11. 12. 13. O yee Christians our mouth is open unto you and not only so but our heart is enlarged not only to the Roman but even to the East Church and to as many as call upon the name of our Lord Iesus Ye are not straitned in us but ye are straitned in your own bowels now for a recompence in the same I speak unto you as unto Brethren be ye also enlarged Let me bespeak all learned Prelats and Pastors on all sides as S. Austine Epist. 147. doth Proculianus a Bishop and a favourer of the Donatists I pray and beseech thee saith he if there be any good disposition in thee which many doe extoll and commend if it be not a counterfeit courtesy by reason of worldly honour that the tender bowells of pitty and compassion begin to yerne in thee and that you would have these controversies discussed between us at the length not by wrangling and railing one at another but by fervent prayers and earnest supplications unto Almighty God and by comparing all things peaceably and examining them in the spirit of meeknesse lest the poore ignorant people which now yeeld to and willingly obey our jurisdiction and command over them presse us with this their submission and dutifull obedience to us in the day of the Lord Iesus and say they did as their leaders directed them but rather by our unfained love and charity being together with us drawn from those by paths of errour and dissention they should be directed into the right way of truth and peace I will conclude all with our Churches prayer that it would please God to inspire continually the Vniversall Church with the spirit of truth unity and concord and grant that all they who doe confesse his holy name
me one with thee in everlasting love Many times to read much and to hear much itâ—irketh me in thee is all I would have or can desire 9 Let all teachers hold their peace let all Creatures keepe silence in thy sight but speake Lord for thy servant heareth speake thou alone unto me and it sufficeth 10 By how much the more one is united to himself admitteth of no admixture within himselfe by so much the more easily doth he coÌ„ceive high mysteries because he is enlightned from above 11 A pure sincere and stayed spirit is not distracted though it be imploy'd in diverse matters for that it worketh all to the honour of God and labouring for inward tranquillitie seeketh not it selfe in any thing it doth 12 Who hinders and troubles thee more then the unmortified and unruly affections of thine owne heart 13 A good and godly man before he doe any businesse outwardly abroad doth first rightly order it inwardly at home 14 Neither shall his imployment drive him to any corrupt inclination but he will draw it to the rule of right reason 15 Great are the confliccts of every good Christian but of all combates the forest is to conquer our selves 16 This then should be our chiefe endeavour continually to maintaine the sight and every day to be stronger and better then another 16 The greatest perfection wee can attaine to in this life it hath some imperfection annexed to it and our greatest light of knowledge is not void of some darknesse 17 An humble knowledge of thy selfe is a more secure way to heaven then a profound searching into other kinds of learning 18 Not that humane learning is blame-worthy nor the knowledge of any thing whatsoever is to be disliked because it is good in it selfe and ordained of God 19 But yet a good conscience is to be preferred before all knowledge and a vertuous life before all learning 20 But because men commonly labour more to know well then to live well this makes them so much to wander out of the way and reap litle fruit of their labours 21 O if men would be as carefull in removing vices as they are in moving questions there would not be so much loosness amongst the vulgar nor such enormities in retir'd places 22 Assuredly at the day of judgment we shall not be examined how many bookes we have read but how many good workes we have done not how rhetorically we have spoken but how religiously we have lived 23 Tell me now what 's become of all those great Doctors and Masters in Israell which thou knewest to be so famous and pointed at in their life 24 Others now possesse their places and preferments and perchance doe scarce ever so much as thinke of them 26 In their life time they seemed to be some body who but they but now they are gone we heare not a word of them 27 O how quickly doth the glory of this world passe away would God their life had been answerable to their learning then had their study and reading been to good purpose 28 Alas how many perish in the world through this vaine knowledge in that they make small account of the worship of God 29 And because they rather strive to be high then humble therefore they vanish in their vaine imaginations 30 Accosding to thy charity so is thy greatnesse he is truly great who is litle in his own eyes and lightly esteemeth all height of honour 31 He is wise indeed who accounteth all things else but dung that he may winne Christ and he is learned indeed that abandoneth his owne will that he may doe Gods CHAP. IV. Of Providence or Prudence in our actions VVE must not rashly believe every word of man but warily and seriously ponder whether it be consonant to the will of God 2 But alas such is our weaknesse and so great our infirmity that we oftner think and speake the worst of another then the best 3 But such as be perfect will not easily give credit to every tale that is told them they know how prone every man is by nature unto evill and how easy it is to offend with the tongue 4 It is a point of great wisdome to be neither rash in our actions nor stiffe in our opinions 5 And as great wisdome it is not to believe all thou hearest nor yet what thou hearest and believest to be by and by telling it another 6 Take advise of a wise and conscientious man follow his better instructions rather theÌ„ thine own fancies 7 A good life maketh a man wise to God-ward and giveth him great experience in many things 8 The more humble a man is in himselfe and obedient to his God the more prudent shall he be in all his affaires and injoy greater quietnesse of mind CAAP. V. Of the reading of holy Scriptures IN the holy Scriptures we must looke after the truth of the matter not the eloquence of the words and we should read them with the same spirit they were penn'd 2 We ought rather to marke in them the evidence of the spirit then the excellency of the words for it is better to read a Booke that brings devotion to my heart then knowledge to my head 3 Let not the authority of the Writer be he of great or small account but the pure love of truth move thee to read and seeke out not so much who it is that speaketh but diligently mark what it is that is spoken 4 Men are here to day and gone to morrow but the truth of our Lord remaineth for ever God speaketh to us sundry waies without respect of persons 5 In reading the Scriptures our curiosity doth often hurt us when we goe about to comprehend that which indeed we should let alone 6 If thou desirest to reap commodity read withall humility simplicity and fidelity and never covet to be accounted learned 7 Be questioning alwaies with godly men and hearken with silence unto their sayings be not offended with the Proverbes of thine elders for they are not left unto us without a cause CHAP. VI. Of inordinate desires and affections VVHensoever a man desireth a thing inordinately he is presently disquieted within himselfe 2 The proud and covetous men are never at rest but the poore and meeke-spirited live together in abundance of peace 4 The man that is not yet throughly mortified is quickly tempted yea and overcome too with small and triviall things 5 He that is weake in the spirit and as yet carnally minded and prone unto sensuality can hardly withdraw himselfe altogether from earthly desires 6 And therefore it often grieveth him when he goeth about to withdraw himselfe and is easily moved to anger if any one doth withstand him 7 But if he hath followed therein his appetite he is presently gauled with remorse of conscience because he hath yeelded to his unruly passions which doth no whit make to the peace he sofght for 8 Wherefore the true peace of mind is gotten
humility and great affection 3 And I said Blessed â—s the man whom thou shalt instruct O Lord and shalt teach thy saw that thou maist give him quietnesse from evill daies that he be not destroyed upon earth 4 I saith our Lord have taught the Prophets from the beginning and cease not continually to speak to every one but many are deafe and give no eare to my speech 5 The greater number doe more willingly listen to the world then to God and follow sooner the desires of their flesh then the will of God 6 The world promiseth temporall and small things and is served with great diligence I promise most high and eternall things and the hearts of men are nothing moved with it 7 Who is he that serveth and obeyeth me with equall care to that with which the world and the Lords thereof are served 8 Blush Sidon saith the sea and if thou aske the cause he are wherefore For a litle prebend a long journey is undertaken for everlasting life many will scarce once lift a foot from the ground 9 A thing of small value is sought after greedily for a penny sometimes there is great contention for a vaine thing and sleighâ— promise men doubâ— not to toile day and night 10 But alas for an unchangeable good for an inestimable reward for the highest honour and glory without end they are loath to take the least paines 11 Blush therefore slothfull and complaining servant that they are found more ready to destruction then thou to life They rejoyce more at vanity then thou at verity 12 And yet they are sometimes frustrated of their hope but my promise deceaveth none nor sendeth him away empty that trusteth in me 13 I will give that which I have promised I will fulfill that which I have said but to him that remaines faithfull in my love to the end I am the rewarder of all those who are good and doe try my devout servants with greater and severer temptations 14 Write my words in thy heart and think diligently of them for they will be very necessaâ—y in time of temptation 15 What thou understandest not when thou readest thou shalt know in â—he day of visitation 16 I am wont to visit my elect two severall waies to wit with temptation and comfort 17 And I daily read two lessons unto them one reprehending their vices another exhorting them to the increase of vertues 18 He that hath my wordes and despiseth them hath within himselfe that shall judge him at the last day A prayer to implore the grace of devotion 1 O Lord my God thou art all that I can desire What am I that dare speak unto thee I am thy poorest servant and a most vile worme much more poore and contemptible then I either know or dare expresse 2 And yet Lord remember this one thing that I am nothing that I have nothing and that I am worth nothing Thou alone art good thou alone art righteous thou alone art holy thou canst all thou doest all thou fillest all only the wicked thou sendest empty away Remember O Lord thy tender mercies fill my heart with thy grace for thou wilt that none of thy workes should be in vaine 3 How can I sustaine my selfe in this miserable life unlesse thy mercy and grace support me 4 Turne not thy face from me delay not thy visitations draw not away thy comfort least my soule become like a barren and dry land wherein is no water 5 Lord teach me to fulfill thy wil teach me to live worthily and humbly in thy sight for thou art my wisdome thou doest perfectly know me 6 Yea thou knowest me not only before I was conceived in the womb but also before the very world was made CHAP. IV. That we ought to live in truth humility in the sight of God SOnne walke in my sight in â—incerity and truth and ever seeke mee in singlenesse of heart 2 He that walketh before me in truth shall be defended from evill incursions truth shall deliver him from seducers and from the detractions of the wicked 3 If truth shall make the free thou shalt be free indeed and shalt not need to care for the vaine words of men 4 Lord it is true according as thou saist so I beseech thee be it unto mee lâ—t thy truâ—h teach me let it defend me and bring me to a blessed end 5 Let the same truth deliver me from â—ll evill affection and inordinate love and I shall walke with thee in great freedome of heart 6 I will teach thee saith the Truth those things that are right and pleasing in my sight Think of thy sinnes with great serrow and griefe and never esteem thy selfe any thing for thy good workes 7 Thou art in very deed a sinnerâ— and subject to many passions Of thy selfe thou alwaies tendest to nothing and art quickly cast down quickly overcome quickly troubled quickly dissolved 8 Thou hast nothing wherein thou canst glory but many things for which thou oughtest to humble and despise thy selfe for thou art much weaker then thou cast perceive 9 And therefore let nothing seem much unto thee whatsoever thou dost Let nothing seem great nothing precious and wonderfull nothing worthy of estimation 10 Nothing high nothing truly commendable and to be desired but that which is everlasting 11 Let the eternall Truth above all things please thee Let thy own great unworthinesse alwaies displease thee 12 Feare nothing blame and flye nothing so much as thy sinnes and vices which ought to displease thee more then the losse of any thing whatsoever 13 Some walk not sincerely in my sight but led by a certain curiosity and pride will know my secrets and understand the high mysteries of God neglecting themselves and their own salvation 14 These oftentimes for that I resist them doe fall into great temptations and sinnes for their pride and curiosity 15 Fear the judgements of God dread the wrath of the Almighty Bâ—t discusse not the works of the Highest Search thine own iniquities in how much thou hast offended and how much good thou hast neglected 16 Some carry their devotion only in books some in pictures some in outward signes and figures some have mee in their mouthes but litle in their hearts 18 There are others that being illuminated in their understanding and purged in their affection doe alwaies aspire with an earnest mind to everlasting happinesse 18 And are unwilling to heare of the things of this world and doe serve the necessities of nature with griefe and these perceave what the spirit of truth speaketh in them 19 Because it teacheth them to despise earthly love heavenly things to neglect the world and day night to desire heaven CHAP. V. Of the wonderfull effect of divine grace I Praise thee O heavenly Father Father of my Lord Iesus Christ for that thou hast vouchsafed to remember me a poore and wretched creature 2 O Father of mercies and God of all comfort thanks be
unto thee who sometimes with thy comfort refreshest me unworthy of all comfort 3 I ever blesse and glorify thee with thy only begotten Son and the holy Ghost the comforter for ever and ever 4 O God my Lord the holy lover of my soule when thou shalt come into my heart all that is within me will rejoyce 5 Thou art my glory and the exultation of my heart thou art my hope and my refuge in the day of my tribulation 6 But because I am yet weak in love and imperfect in vertue therefore I have need to be strengthned comforted by thee 7 Visit me therefore often and instruct me with thy holy discipline deliver me from evill passions and heale my heart of all mordinate affections that being cured within and well purged throughout I may be made fit to love strong to suffer and constant to perseaere 8 Love is a great matter in very truth a great good which alone maketh every thing that is heavy to be light and beareth equally all that 〈◊〉 unequall 9 For it carrieth a burthen without any burthen and maketh every thing that is bitter to be sweet and savory 10 The noble loue of Iesus enforceth man to worke great things and stirreth him up to desire alwaies the most perfect 11 Love will be aloft and not kept downe with any abject things Love will be free and a stranger to all worldly affection 12 That his inward sight be not obscured that he be not intangled with the desire of any transitory game or troubled with the want thereof 13 Nothing is sweeter then love nothing stronger nothing higher nothing more ample nothing more pleasant nothing fuller nor better in heaven or in earth 14 For that love hath his begining from God and cannot rest but in God above all creatures 15 He that loveth flyeth runneth and rejoyceth he is free and not held in He giveth all for all and hath all in all for that he resteth in one Highest above all from which all good floweth and proceedeth 16 He respecteth not the gifts but turneth himselfe above all goods unto the giver Love oftentimes knoweth no measure but enflameth aboue all measure 17 Love feeleth no burthen weigheth no paines desireth above its strength complaineth not of impossibility for that it thinketh all things lawfull and possible 18 It is therefore able to undertake all things and performeth and bringeth many things to effect whereas he that doth not love fainteth and can doe nothing 19 Love alwaies watcheth and slumbring sleepeth not being wearied is not tired straitned is not pressed frighted is not troubled but like a lively â—lame and burning torch breâ—keth upwards and passeth through all with great security 20 If any one loveth he knowes what this voice cryeth a loud cry in the eares of God is the burning love of the â—oule which saith My God my love thou art wholly mine and I am wholly thine 21 Enlarge me in love that my heart may tast how sweet it is to love and to be dissolved and swimme as it were in the streames of love 22 Let me be possessed by 〈◊〉 mounting above my selfe with excessive fervor and admiration 23 Let me sing the song of love let me follow thee on high my beloved let my soule faint in thy praises rejoycing with love 24 Let me love thee more then my selfe and not my selfe but for thee and all in thee that truly love thee as the law of love commandeth which shineth from thee 25 Love is swift sincere pious sweet and delightfull strong patient faithfull prudent suffering full of courage and never seeking it selfe 26 For where one seeketh himselfe there he falleth from love Love is circâ—mspect humble and upright not remisse not mutable nor attending unto vaine things sober chast constant quiet and guarded in all the senses 27 Love is subject and obedient to Superiours mean and abject to it selfe devout and thankfull unto God trusting and hoping alwaies in him even then when God imparteth no sweetnesse unto it for without sorrow none liveth in love 28 He that is not ready to suffer all things and stande to the will of his beloved is not worthy to be called a lover 29 A lover ought to imbrace willingly all that is hard and distastfull for his beloved and not to turne away from him for any contrary occurrencies CHAP. VI. Of the proofe of a true lover SOnne thou art not yet a strong and prudent lover 2 Wherefore Lord 3 Because thou givest over thy enterprise for a small adversity and too earnestly seekest after comfort 4 A constant lover standeth firmely in temptations and giveth not credit to the crafty perswasions of the enemy As I please him in prosperity so I am not unpleasant to him in adversity 5 A prudent lover considereth not so much the gift of his lover as the love of the giver He rather esteemeth the good will then the value and placeth all gifts under his beloved 6 A noble lover resteth not in the gift but in me above any gift All therefore is not lost if sometimes thou hast lesse tast of me and my Saints then thou wouldest 7 That good sweet desire which thou sometimes feelest is the effect of present grace and a certain tast of the heavenly Country whereon thou must not rely too much for it goeth and commeth 8 But to fight against evill motions of the mind which may happen unto thee and to despise the suggestion of the dâ—ell is a signe of vertue and great strength 9 Let not therefore strange fancies forced into thee of any matter whatsoever trouble theo Retaine a firme purpose and an upright intention to God 10 Neither is it an illusion that sometimes thou art suddainly rapâ— on high and presently returnest again unto the accustomed vanities of the heart 11 For thou dost rather unwillingly suffer them then commit them and as long as they displease thee and thou strivest against them it is a gaine not a losse unto thee 12 Know that thy ancient enemy doth ever strive to hinder thy desire to good and to divert thee from all devout exercise 13 To wit from the pious memory of my passion from the profitable remembrance of thy sinnes from the guard of thine own heart and from the firme purpose of proâ—iting in vertue 14 Hee thrusteth many evill thoughts into the minde that he may cause a wearisomenesse and horrour in thee to draw thee from devout prayer and reading 15 Humble confession is displeasing unto him and if he could he would cause thee to cease from receaving the Sacrament of my Body 16 Trust him not nor care for him although he should often set snares of deceipt to intrap thee 17 Charge him with it when hee suggesteth evill and unclean thoughts unto thee Say unto him Avant filthy spirit blush miserable wretch thou art filthy that bringest such things into mine eares 18 A way from me thou wicked deceaver thou shalt have no part in me but
gratefull humble and devout for thou art our safety our power and our strength CHAP. IX That all things are to be referred unto God as unto the last end SOone I ought to be thy chiefest and â—ast end if thou desire to be truly blessed With this intention thy affection shall be purified which is oftentimes inclined inordinately to it selfe and unto creatures 2 For in any thing thou seeke thy selfe thou presently faintest and driest up within thy selfe Direct therefore all things chiefly unto me for I am he that hath given all 3 Consider every thing as flowing from the highest good and therefore all things to be reduced unto me as untheir first beginning 4 Out of me as out of a living fountaine the litle and the great the poore and the rich doe draw the water of life and they that willingly and freely serve me shall receive grace for grace 5 But he that will glory out of me or be delighted in any particular good shall not be grounded in true joy nor enlarged in his heart but shall be many waies hindred and straitned 6 Thou oughtest therefore to ascribe no good unto thy selfe nor attribute the praise of vertue unto any man but give all unto God without whom man hath nothing 7 I have bestowed all and will that all be returned to me againe and with great severity I require thanks 8 This is the truth that putteth to flight vain-glory And if heavenly grace and true charity enter in there shall be no envy nor grudging of heart neither shall there be any place for selfe-love 9 For divine charity overcommeth all and enlargeth all the forces of the soule 10 If thou understand aright in me alone thou wilt rejoyce in me alone thou wilt hope for none is good but God alone who is to be praised above all and to be blessed in all CHAP. X. That despising the world it is sweet to serve God NOw I will speak againe Lord and will not be silent I will say its the eares of my God my Lord and my King that is on high 2 O how great is the multitude of thy sweetnesse Lord which thou hast hidden for those that feare thee 3 But what art thou to them that love thee What to them that serve thee with their whole heart 4 Truly unspeakable is the sweetnesse of thy contemplation which thou bestowest on them that love thee 5 In this chiefly thou hast shewed me the sweetnesse of thy charity for that when I was not thou madest me 6 And when I went astray farre off from thee thou broughtest me back againe that I might serve thee and hast commanded me to love thee 7 O fountaine of everlasting love what shall I say of thee How can I forget thee that hast vouchsafed to remember me even when I withered away and perished 8 Thou hast used mercy with thy servant beyond all the expectation of my heart and hast bestowed thy grace and friendship beyond all merit 9 What shall I returne unto thee for this grace For it is not granted to every one to forsake all things to renounce the world and to undertake a retired life Is it much that I serve thee whom all creatures are bound to serve It ought not to seeme much unto me to serve thee 10 But this rather seemeth much and marveilous unto me that thou vouchsafest to receive into thy service one so poore and unworthy and to joyne him with thy beloved servants 11 Behold all is thine which I have and whereby I serve thee and yet in very deed thou rather servest me then â— thee 12 Behold heaven and earth which thou hast created for the service of man are ready at hand and doe daily performe whatsoever thou dost command 13 And this is litle yea thou hast also appointed the Angels to the service of man but that which exceedeth all is that thou thy selfe hast vouchsafed to serve man and promised to give thy selfe unto him 14 What shall I give thee for all these thousands of benefits I would I could serve thee all the daies of my life 15 I would I were able at least for one day to doe thee some worthy and acceptable service Thou art truly worthy of all service of all honour and everlasting praise 16 Thou art my Lord and I thy poor servant that am bound to serve thee with all my forces neither ought I ever to cease to praise thee 17 And this I wish to doe this I desire and whatsoever is wanting unto me vouchsafe I beseech thee to supply 18 It is a great honour a very great glory to serve thee and to despise all things for thee For great grace shall be given to them that shall willingly submit themselves unto thy most holy service 19 They shall receive most sweet comfort of the holy Ghost that for thy love shall renounce all carnall delights 20 They shall attaine great freedome of mind that for thy names sake shall enter into the narrow way and shall have left off all the care of this world 21 O sweet and delightfull servitude of God by which man is truely made fâ—ee and holy 22 O sacred state of religious bondage vvhich maketh man equall to Angels pleasing to God terrible to Divels and acceptable to all the faithfull 23 O service to be embraced and alwaies wished for by which we obtain the greatest good and attaine to that joy which never shall have end CHAP. XI That the desires of our heart are to be examined and moderated SOnne thou oughtest to learne many things more which thou hast not yet â—ell learned 2 What are those Lord 3 That thou frame thy desire wholly according to my pleasure and be not a lover of thy self but a diligenâ—â— follower of my will 4 Thy desires oftentimes doe stirrâ— thee up and drive thee forwards with violence but consider whether thou arâ— mooved rather for my honour then for thine owne profit 5 If I be the cause thou wilt be well content with whatsoever I shaâ—â— ordaine but if there lurk in thee any selfe-inclination behold this is it that hindreth thee and weigheth theâ— downe 6 Beware therefore thou incline not too much towards any desire that commeth to thy mind before thou aske my counsaile 7 Lest perhaps afterwards it repent thee and that thou begin now to dislike that which before did please thee and which thou earnestly desiredst at the best 8 For every affection that seemeth good is not presently to be followed nor every contrary affection at the first to be fled 9 It is expedient sometimes to use a restraint even in good desires and endeavours 10 Least by importunity thou incur distractioÌ„ of mind by evill example become a scandall unto others or being gainsaid by others thou be suddainly troubled and fall 11 Yet sometimes thou oughtest to use violence and resist manfully thy sensuall appetites and respect not what the body would or would not but rather to labour that even perforce
with patience humility against evill tongues and such as thought vanities and lies and spake what they listed 7 Yet sometimes notwithstanding he answered lest the weake might have received scandall by his silence 8 Who art thou that fearest mortal man to day he is and to morrow he is not seene Feare God and the terrour of men shall not trouble thee 9 What harme can the words or injuries of any doe thee he rather hurteth himselfe then thee neither can he avoid the Iudgments of God be lie what he will 10 Have thou God before thine eyes and contend not with complaining words 11 I am able to deliver thee from all shame and wrong and to repray every one according to their workes 12 And if for the present thou seemest to be trodden downe and to suffer shame and confusion without desert doe not repine neither doe thou lessen thy crowne by thy impatience but rather lift up thine eyes to mee in hea CHAP. XXXVII Of a full and pure resignation of our selves for the obtaining freedome of heart SOnne leave thy selfe and thou shalt find me Make choice of nothing appropriate nothing to thy selfe and thou shalt ever gaine 2 For greater grace shall alwaies he given thee when thou doest perfectly resigne thy selfe and not turne back to take thy selfe againe 3 Lord how often shall I resigne my selfe and wherein shall I forsake my selfe Alwaies and in every thing as well in litle as in great 4 I doe accept nothing but doe require that thou be as it were naked and void of all things 5 Otherwise how canst thou be perfectly mine and I thine unlesse both within and without thou be free from all selfe-will 6 And how much the sooner thou doest this so much the better shalt thou find thy selfe and how much the more fully sincerely thou doest it so much the more shalt thou please me and so much the more shalt thou gaine 7 Some there are that resigne themselves but with some exception For they put not their whole trust in God and therefore doe labour to provide for themselves 8 Some also at the first doe offer all but afterwards being affailed with temptations doe returne againe to that which they had left and therefore they goe not afterwards in the way of vertue 9 These shall not attaine to the true liberty of a pure heart nor to the grace of my divine familiarity unlesse they first make an entire resignation and offer themselves a daily sacrifice unto me 10 For without this can never be obtained the union with me wherewith my Saints enjoy me 11 I have often said unto thee and now againe I say the same Forsake thy selfe resigne thy selfe and thou shalt enjoy great internall peace 12 Give all for all seeke nothing require nothing repose thy selfe purely and with a full confidence in me and I will give my selfe unto thee and darknesse shall not cover thee 13 Let this be thy whole endeavour let this be thy praier let this be thy desire 14 That casting off all proprietie thou maist all naked follow thy naked Saviour Iesus and dying to thy selfe maist live eternally to me 15 Then shall vaine fantasies evil perturbations and all superfluous cares fly away then shall immoderate feare leave thee and inordinate love shall die CHAP. XXXVIII Of good government of outward things and of recourse to God in dangers SOnne thou oughtest with all diligence to procure that in every place and action or externall businesse thou be inwardly free and master of thy self and that all things be under thy disposition and thou not subject to them 2 That thou maist be Lord and Master of thy actions not a servant or a hireling but rather a freeman and a true Hebrew belonging to the lot and freedome of the Sons of God 3 Who put the things that are present under their feet and place their thoughts on that which is eternall who look on transitory things with the left eye and with the right doe behold the things of heaven 4 Who depend not upon temporall things but make such things depend upon them and serve them 5 As they are ordained by God and appointed by the Creator of all who hath left nothing in his creatures without due order 6 If thou remaine firme and stedfast in all events and doest not weigh by the outward appearance nor with a carnall eye the things which thou seest and hearest 7 But presently in every occasion doest enter with Moses into the Tabernacle to aske counsell of our Lord thou shalt sometimes heare the divine and celestiall oracle and shalt returne instructed of many things both present and to come 8 Moses had alwaies recourse to the Tabernacle for the deciding of all doubts and obscure questions and fied to the help of praier for the remedy of the iniquity and dangers of men 9 So oughtest thou in like manner to fly to the closet of thy heart earnestly craving the divine favour 10 For the Scripture testifieth that therefore was Iosue and the children of Israell deceived by the Giboanites because they consulted not first with God but giving too lightly credit to faire words were deluded with counterfeit piety CHAP. XXXIX That a man be not over earnest in his affaires SOn alwaies commit thy cause to me I will dispose well of it in due time expect my ordination and thou shalt find it will be for thy good 2 Lord I doe most willingly commit all unto thee for my care can profit litle O that I cleaved not too much to future events but oftered my selfe with all readinesse of mind to thy divine pleasure 3 Sonne oftentimes a man doth earnestly labour for that which he desireth and when he hath gotten it he beginneth to be of another mind and not to esteeme so much of it as before he did 4 For mans affections doe not long continue fixed on one thing but doe passe from one to another 5 It is therefore a matter not of least moment to forsake our selves even in the least things 6 The true spirituall profit of man consisteth in denying and forsaking of himselfe and he that is thus resigned up liveth in great freedome and securitie 7 But the ancient enemie who alwaies laboureth to withstand the servants of God omitteth at no time his wonted temptations but day and night lieth still in waite to cast the unwary if he can into the snare of deceipt Watch therefore and pray saith our Lord that you enter not into temptation CHAP. XL. That man hath no good of himselfe nor any thing whereof he can glory LOrd what is man that thou art mindfull of him or the son of man that thou vouchsafest to visit him What hath man deserved that thou shouldest give him thy grace 2 Lord what cause have I to complaine if thou forsake me or if thou dost not that which I desire what can I justly say against it 3 Surely this I may truly think and say Lord I am
the world nor the world perfectly crucified to thee 7 But give diligent eare to my words and thou shalt litle respect ten thousand words spoken by men 8 Behold if all should be spoken against thee that could be most maliciously invented what would it hurt thee if thou sufferedst it to passe and madest no reckoning at all of it Could all those words pluck as much as one haire from thy head 9 But he that hath not his heart within him nor God before his eyes is easily moved with every litle dispraise when as he that trusteth in me and trusteth not in his own judgement shall be free from humane feares 10 For I am the Iudge and discerner of all secrets I know how the matter passed I know him that offereth the injury and him that suffereth it 11 From me hath this word proceeded this hath happened by my permission that out of many hearts thoughts may be revealed 12 I shall judge the guilty and the innocent but by a secret judgement I would before hand try them both 13 The testimony of men oftentimes deceaveth my judgement is alwaies true it shall stand and not be overthrowne 14 It is commonly hidden and secret and not known in every thing but to few notwithstanding it never erreth neither can it erre although to the eyes of the foolish it seemes not right 15 Men ought therefore to return to me in every judgement and not to stand in their owne opinions 16 For the just man will not be troubled whatsoever happeneth unto him from God and if any thing be wrongfully brought forth against him he will not much care neither will he vainely be glad if by others he be with reason excused 17 For he considereth that I am he that searcheth the heart and reines and doe judge not according to the outward face nor humane apparence 18 For that is oftentimes found â—ulpable in my sight that in the judgement of men is thought to be commendable 19 O Lord my God the just Iudge strong and patient thou knowest the frailty and perversity of man be thou my strength and all my trust for mine own conscience sufficeth me not 20 Thou knowest that which I cannot reach unto and therefore in every reprehension I ought to have submitted my selfe and to have borne iâ— patiently 21 Vouchsafe mercifully to pardon me as often as I have failed herein and give me againe grace of greateâ— sufferance 22 For thy bountifull mercy is more availeable to me for the obtaining of pardon then my conceaved justice for the defence of my hidden conscience 23 Although my conscience accuse me not yet I cannot hereby justify my selfe for if thy mercy be away â—o man living shall be justified in thy â—ight CHAP. XLVII That all grievous things are to be endured for life everlasting SOnne let not the paines dismay thee which thou hast undertaken for me neither be thou discomforted for the tribulations which doe befall thee but let my promise strengthen and comfort thee in all events 2 I am able to reward thee above all measure Thou shalt not long toyle here nor alwaies be oppressed with griefe attend a while and thou shalt see a speedy end of thy evils 3 There will come an houre wheâ— all labour and trouble shall cease Litlâ— and short is all that passeth away with time 4 Doe as thou doest labour faithfully in my vineyard I will be thy reward Write read sing mourne keepe silence pray suffer crosses manfully life everlasting is worthy of all these and greater combats 5 Peace shall come in the day which is knowne unto our Lord and â—here shall be no day nor night to wit of this time but everlasting light infinite brightnesse stedfast peace and secure rest 6 Then thou shalt not say who shall deliver me from the body of this death nor cry woe be unto me for that my dwelling in a strange country is prolonged 7 For death shall be throwne downe and health shall be without decay no anxiety blessed joy sweet and glorious company 8 O if thou hadst seene the everlasting crowne of the Saints in heaven and with how great glory they now rejoyce who in times past were conâ—â—mptible to this worldâ— and esteemed unworthy of life it selfe 9 Truly thou wouldest presently humble thy selfe even unto the earth and wouldst rather seeke to be under the feet of all then to have command so much as over one 10 Neither wouldest thou desire the pleasant daies of this life but rather rejoyce to be afflicted for Godâ— and esteeme it thy greatest gaine to be reputed as nothing amongst men 11 O if thou hadst a feeling of these things and didst suffer them to enter into the depth of thy heart how durst thou so much as once to complaine 12 Are not all painfull labours to be endured for everlasting life It is no small matter to loose or to gaine the Kingdome of heaven 13 Lift up thine eyes therefore unto heaven behold I and all my Saints with me who in this world had great conflicts doe now rejoyce now are comforted now are secure now doe rest and shall remaine with me everlastingly in the Kingdome of my Father CHAP. XLVIII Of the everlasting day and shortnesse of this life O Most blessed mansion of the heavenly City O most cleare day of eternity which night obscureth not but the highest truth ever enlightneth day ever pleasant ever secure and never changing into a contrary state 2 O that that day would once appeare and all these temporall things were at an end 3 To the Saints it shineth glistering with everlasting brightnesse but to those that are Pilgrims upon earth it appeareth only a farre off and as it were through a glasse 4 The inhabitants of heaven doe know how joyfull that day is but the banished children of Eve bewaile the bitternesse and tediousnesse of this 5 The daies of this life are short and evill full of sorrow and anguish where man is defiled with many sinnes incumbred with many passions disquieted with many feares filled with many cares 6 Distracted with many curiosities intangled with many vanities compassed a bout with many errours worne away with many labours vexed with temptations weakned with delights tormented with want 7 O when shall these evils be at an end When shall I be delivered from the miserable bondage of sin When shall I think O Lord of thee alone 8 When shall I perfectly rejoyce in thee When shall I be free from all impediments in true liberty without all griefe of mind and body 9 When shall I have firme peace peace secure and without trouble peace within and without pence every way assured 10 O good Iesu when shall I stand to behold thee When shall I contemplate the glory of thy Kingdome 11 When wilt thou be unto me all in all things O when shall I be with thee in thy Kingdome which thou hast prepared for thy beloved from before all worlds 12 I am left