our future amendment and proficiency in spiritual things CHAP. XXIII Of the meditation of Death THere will very quickly be an end of thee here therefore see what will become of thee hereafter To day a Man to morrow none and out of sight out of mind O the stupidity and hardness of Mans Heart who thinketh only upon the present and hath no more care of what is to come Thou shouldest so order thy self in all thy thoughts and actions as if to day yea this very moment thou wert ready to depart Hadst thou a clear conscience thou wouldst not greatly fear death It were better to avoid sin than to fly death If thou art not prepared to day how wilt thou be prepared to morrow To morrow is uncertain and how knowest thou that thou shalt live till to morrow 2. What availeth it to live long when we are so little the better by long living Alas length of days doth oftner make our sins the greater than our lives the better O that we had spent but one day well in this world Many there are who count how long it is since their conversion and yet ful slender oftentimes is the fruit of amendment of life If to die be accounted dreadful to live long may perhaps prove more dangerous Happy is he that always hath the hour of his death before his eyes and daily prepareth himself for to die If at any time thou hast seen another Man die make account thou must also pass the same way 3. When it is morning think thou mayest die before night and when evening comes dare not to promise thy self the next morning Be thou therefore always in a readiness and so lead thy life that death may never take thee unprepared Many die suddenly and when they look not for it for the Son of Man will come when we think not of his coming When that last hour shall come thou wilt begin to have a far different opinion of thy whole life that is past and be exceeding sorry thou hast been so careless and remiss 4. O how wise and happy is he that now laboreth to be such an one in his life as he wisheth to be found at the hour of his death A perfect contempt of the world a fervent desire to go forward in vertue the love of discipline the painfulness of repentance the readiness of obedience the denying of our selves and the bearing any affliction for the love of Christ patiently will give us great confidence we shall die happily Whilst thou art in health thou mayest do much good but when thou art sick I see not what thou art able to do Few by sickness grow better and more reformed as also they who wander much abroad seldom thereby become holy 5. Trust. not to friends and kindred neither do thou put off the care of thy souls welfare till hereafter for Men will sooner forget thee than thou art aware of It is better to look to it betime and do some good beforehand than to trust to other Mens courtesies If thou beest not careful for thy self now who will be careful for thee hereafter The time that is now present is very precious now are the days of salvation now is the acceptable time But alas that thou shouldst spend thy time so idlely here where thou mightest purchase to live eternally hereafter The time will come when thou shalt desire one day or hour to amend in and I cannot say that it will be granted thee 6. O beloved from how great danger mightest thou deliver thy self from how great fear free thy self if thou wouldst be always mindful of death Labor now to live so that at the hour of death thou mayest rather rejoyce than fear learn now to die to the world that thou mayest then begin to live with Christ. Learn now to contemn all earthly things that thou mayest freely go to Christ. Chastise thy body now by repentance that thou mayest then have assured confidence 7. Ah fool why dost thou think to live long when thou canst not promise to thy self one day How many have been deceived and suddenly snatcht away How often dost thou hear these reports Such a Man is slain another Man is drowned a third breaks his neck with a fall from some high place this Man died eating and that Man playing One perished by fire another by the sword another of the plague another was slain by Thieves Thus death is the end of all and Mans life suddenly passeth away like a shaddow 8. Who shall remember thee when thou art Dead Do do now my beloved whatsoever thou art able to do for thou knowest not when thou shalt die nor yet what shall befal thee after thy death Now whilst thou hast time heap unto thy self everlasting riches think on nothing but the salvation of thy soul care for nothing but the things of God Make now friends to thy self by honoring the Saints of God and imitating their actions that when thou failest in this short life they may receive thee into everlasting habitations 9. Keep thy self as a stranger and pilgrim upon the earth and as one to whom the affairs of this world do nothing appertain Keep thy heart free and lifted up to God because thou hast here no abiding city Send thither thy daily prayers and sighs together with thy tears that after death thy spirit may with much happiness pass to the Lord. Amen CHAP. XXIV Of Iudgment and the punishment of Sins IN all things have a special aim to thy end and how thou wilt be able to stand before that severe Judg to whom nothing is hid who is not pacified with gifts nor admitteth any excuses but will judg according to right and equity O wretched and foolish sinner who sometimes fearest the countenance of an angry Man what answer wilt thou make to God who knoweth all thy wickedness Why dost thou not provide for thy self against that great day of judgment when no Man can excuse or answer for another but every one shall have enough to answer for himself Now are thy pains profitable thy tears acceptable thy groans audible thy grief pacifieth God and purgeth thy soul. 2. The patient Man hath a great and wholesome purgatory who though he receive injuries yet grieveth more for the malice of another than for his own wrong who prayeth willingly for his adversaries and from his heart forgiveth their offences he delayeth not to ask forgiveness of whomsoever he hath offended he is sooner moved to compassion than to anger he often offereth an holy violence to himself and laboreth to bring the body wholly into subjection to the spirit It is better to purge out our sins and cut off our vices here than to keep them to be punished hereafter Verily we do but deceive our selves through an inordinate love of the flesh 3. What is it that that infernal fire feeds upon but thy sins The more thou sparest thy self now and followest the flesh so much the more hereafter shall
to be profitable then grant unto me that I may use this unto thine honor But if thou knowest it will be hurtful unto me and not profitable to the health of my soul take away this desire from me For every desire proceedeth not from the holy Ghost though it seem unto Man right and good It is hard to judge rightly whether a good Spirit or the contrary drive thee to desire this or that or whether also by thine own spirit thou be moved thereunto Many are deceived in the end who at the first seemed to be led by a good Spirit 2. Always therefore whatsoever occurreth unto thy mind to be desired let it be desired and prayed for in the fear of God and with Humility of heart and above all thou oughtest to commit the whole unto me with resignation of thy self and thou oughtest to say Lord thou knowest what is best let this or that be done as thou pleasest Give what thou wilt and how much thou wilt and when thou wilt Deal with me as thou thinkest good and as best pleaseth thee and is most for thy honor Set me where thou wilt and deal with me in all things according to thy will I am in thy hand turn me and turn me again which way soever thou please Behold I am thy Servant prepared for all things for I desire not to live unto my self but unto thee and O that I could do it worthily and perfectly A Prayer for the fulfilling of the will of God 3. Grant me thy Grace O most gracious Jesus that it may be with me and labor with me and persevere with me until the end Grant me always to desire and will that which is most acceptable unto thee and best pleaseth thee Let thy will be mine and let my will ever follow thine and agree perfectly with it Let my will and nill be all one with thine and let me not will or nill any thing else but what thou willest or nillest 4. Grant that I may die to all things that are in the World and to love to be contemned for thy sake and not to be known in this world Grant that above all things that can be desired I may rest in thee and may quiet my heart in thee Thou art the true peace of the heart thou art the only rest out of thee all things are troublesom and unquiet In this very peace that is in thee the one chiefest eternal Good I will sleep and rest Amen CHAP. XVI That true comfort is to be sought in God alone WHatsoever I can desire or imagine for my comfort I look not for it here but hereafter For if I should alone have all the comforts of the world and might enjoy all the delights thereof it is certain that they could not long endure Wherefore my soul thou canst not be fully comforted nor have perfect delight but in God the comforter of the poor and the helper of the humble Expect a while O my soul expect the divine promise and thou shalt have abundance of all good things in Heaven If thou desire inordinately the things that are present thou shalt lose the celestial and eternal Use temporal things and desire eternal Thou canst not be filled with any temporal goods because thou art not created to enjoy them 2. Although thou shouldest enjoy all created good yet couldst thou not be happy thereby nor blessed but in God that hath created all things thy whole beatitude and happiness consisteth not such as is seen and commended by the foolish lovers of the world but such as the good and faithful Servants of Christ expect and the spiritual and pure in heart whose conversation is in Heaven sometimes have a foretast of Vain and short is all humane comfort Blessed and true is the comfort which is received inwardly from the Truth A Religious Man every where carrieth with him Jesus his comforter and saith unto him Be present with me Lord Jesus in every place and time Let this be my comfort to be willing to want all humane comfort And if thy comfort be wanting let thy will and just proving of me be unto me as the greatest comfort for thou wilt not be angry always neither wilt thou threaten for ever CHAP. XVII That all our care is to be placed in God CHrist. Son suffer me to do with thee what I please I know what is expedient for thee Thou thinkest as Man thou judgest in many things as humane affection perswadeth thee Christian. Lord what thou sayest is true Thy care for me is greater than all the care that I can take for my self For he standeth very totteringly that casteth not his whole care upon thee Lord so that my will may remain right and firm towards thee do with me whatsoever it shall please thee For it cannot be but good whatsoever thou doest with me 2. If it be thy will I should be in darkness be thou blessed and if it be thy will I should be in light be thou again Blessed If thou vouchsafest to comfort me be thou Blessed and if thou wilt afflict me be thou ever equally blessed Christ. Son Thus thou oughtest to be minded if thou wilt walk with me Thou must be as ready to suffer as to rejoyce Thou oughtest to be as willing to be poor and needy as full and rich 3. Christian. Lord I will willingly suffer for thee whatsoever thy pleasure is shall befall me I will receive indifferently from thy hand good and evil sweet and sowre delightful and sorrowful and give thee thanks for all that befalleth me Keep me from all sin and I will neither fear death nor Hell so as thou dost not for ever cast me from thee nor blot me out of the Book of life what tribulation soever befal me shall not hurt me CHAP. XVIII That temporal miseries after the example of Christ must be born patiently CHrist. Son I descended from Heaven for thy Salvation I took upon me thy miseries my own love and not any necessity drawing me thereunto that thou mightest learn patience and not grudgingly bear temporal miseries For from the hour of my birth until my death on the Cross I was not without suffering of grief I suffered great want of temporal things I often heard many complaints against me I bore patiently shame and reproaches for benefits I received ingratitude for miracles blasphemies for Heavenly Doctrine reprehensions 2. Christian. Lord for that thou wert patient in thy life-time chiefly fulfilling herein the commandment of thy Father it is reason that I a miserable sinner should shew my self patient according to thy will and for my souls welfare bear the burden of this corruptible life as long as thou wilt For although this present life be burdensom yet notwithstanding it is now by thy grace made very gainful and by thy example and the footsteps of thy Saints more plain and tolerable to the weak Yea much more comfortable also than it was in times past in the old Law
cause there are so few contemplative Men to be found for that few can wholly withdraw themselves from things created and perishing 2. But to do this there is need of much grace which may raise up the soul and enravish it above it self And unless a Man be raised up in spirit and freed from all creatures and wholly united unto God whatsoever he knoweth and whatsoever he hath is of little account A long while shall he be little and lie grovelling below that esteemeth any thing great but the one only infinite and eternal Good For whatsoever is not God is nothing and ought to be accounted as nothing There is great difference between the wisdom of an illuminated and religious Man and the knowledg of a learned and studious Clerk For more noble is that learning which floweth from above from the divine influence than that which is painfully gotten by the wit of Man 3. There are many that desire contemplation but they endeavor not to practise those things that are required thereunto Another great let is this that we rest in signs and sensible things and take little care about the perfect mortification of our selves I know not what it is nor by what spirit we are led nor what we pretend we that seem to be called spiritual that we take so much pains and so great care for transitory and low things and fearce or seldom think of our own inward concernments with the full recollection of our minds 4. Alas presently after a slight recollection we break out again and weigh not our words with diligent examination We mind not where our affections lie nor be wail the impurity that is in all our actions For all flesh had corrupted his way and therefore did that general flood ensue Sith our inward affection then is much corrupted it must needs be that our actions proceeding thence be corrupted as a sign of the want of inward vigor From a pure heart proceedeth the fruit of a good life 5. We ask how much one hath done but how virtuously or vigorously it was done is not so diligently considered We inquire whether he be strong rich beautiful handsome a good writer a good singer or a good laborer but how poor he is in spirit how patient and meek how religious and spiritual is seldom spoken of Nature respecteth the outward things of Man Grace turneth it self to the inward That is often deceived This hath her trust in God to the end she be not deceived CHAP. XXXII Of denial of our selves and forsaking all inordinate desires CHrist. Son thou canst not possess perfect liberty unless thou wholly deny thy self All such are fettered and in bondage as seek their proper interest wholly and are lovers of themselves covetous curious wanderers always seeking pleasure and not the things of Jesus Christ but oftentimes devising and framing that which will not continue for all that is not of God shall perish Keep this short and compleat saying Forsake all and thou shalt find all Leave thy inordinate desires and thou shalt find rest Consider this well and when thou hast fulfilled it thou shalt understand all 2. Christian. Lord this is not one days work nor Childrens sport yea in this short word all the perfection of religious persons is included Christ. Son thou must not go back nor straightways be dejected when thou hearest of the way of the perfect but rather be stirred up to higher things or at least in desire sigh after them I would it were so well with thee and thou wert come up to this pitch that thou wert no longer a lover of thy self but didst stand meerly at my beck and at his whom I have appointed a Father over thee then thou shouldest exceedingly please me and all thy life would pass away in joy and peace Thou hast yet many things to forsake which unless thou wholly resign up unto me thou shalt not attain to that which thou desirest I counsel thee to buy of me gold tried in the fire that thou mayest become rich that is Heavenly wisdom which treadeth under foot all base and earthly things Set little by earthly wisdom and care not fondly to please others or thy self 3. I said that the mean things must be bought with precious things and such as were with Men of great esteem For the true Heavenly wisdom seemeth mean and of small account and is scarce thought of by Men for that esteemeth not highly of it self nor seeketh to be magnified upon Earth many praise it from the teeth outward but in their life they are far from it yet is it the precious Pearl which is hidden from many CHAP. XXXIII Of inconstancy of heart and of directing our final intentions unto God Christ. Son trust not to thy present affection for it will quickly be changed into another thing As long as thou livest thou art subject to mutability even against thy will so that now thou art merry now sad now quiet now troubled now devout now undevout now diligent now slow now grave now light But he that is wise and well instructed in the spirit standeth fast upon these mutable things not heeding what he feeleth in himself or which way the wind of instability bloweth but that the whole intention of his mind may tend to the right and best end For thus he may continue one and the self same and unshaken in the midst of so many various events directing continually the single eye of his intention unto me 2. And how much purer the eye of the intention is with so much the more constancy doth he pass through the several kinds of storms But in many things the eye of a pure intention waxeth dimsighted for it quickly looketh upon some delightsom object that it meeteth withal And it is rare to find one that is wholly free from all blemish of self-seeking So the Jews in times past came into Bethany to Martha and Mary not for Jesus alone but to see Lazarus also The eye of our intention therefore is to be purged that it may be single and right and to be directed unto me beyond the manifold diversity of all mediums and whatsoever earthly objects come between CHAP. XXXIV That God is sweet above all things and in all things to him that loveth CHristian Behold my God and all things What would I have more and what more happy thing can I desire O sweet and savory word but to him that loveth the Word not the world nor those things that are in the world My God and all things Enough is said to him that understandeth and to him that loveth it is pleasant to repeat it often For when thou art present all things do yield delight but when thou are absent every thing becomes irksom Thou givest quiet of heart and much peace and pleasant joy Thou makest us think well of all things and praise thee in all things neither can any thing please long without thee but if it be pleasant and grateful thy grace
forgiven him CHAP. VIII Of the oblation of Christ on the Cross and resignation of our selves The voice of the Beloved AS I willingly offered up my self unto God my Father for thy sins my hands being stretched forth on the Cross and my body naked so that nothing remained in me that was not wholly turned into a sacrifice for the appeasing of the divine Majesty so oughtest thou also to offer up thy self willingly unto me every day as a pure and holy oblation with all thy might and affections in as hearty a manner as thou canst What do I require of thee more than that thou entirely resign thy self unto me Whatsoever thou givest besides thy self is of little account in my sight for I seek not any gift of thine but thy self 2. As it would not suffice thee to have all things whatsoever besides me so neither can it please me whatsoever thou givest if thou offerest not thy self Offer up thy self unto me and give thy self wholly for God and thy offering shall be acceptable Behold I offered up my self wholly unto my Father for thee and gave my whole body and blood for thy food that I might be wholly thine and thou remain mine But if thou abidest in thy self and dost not offer thy self up freely unto my will thy oblation is not entire neither will the union between us be perfect Therefore a free offering up of thy self into the hands of God ought to go before all thy actions if thou wilt obtain freedom and grace For this cause so few become inwardly free and illuminated for that they are loth wholly to deny themselves My saying is undoubtedly true unless a Man forsake all he cannot be my Disciple If thou therefore desirest to be my Disciple offer up thy self unto me with thy whole affections 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 self unto thee as a free oblation and to remain always thine O Lord in the simplicity of my heart I offer my self unto thee this day for a sacrifice of a perpetual praise to be thy Servant for ever Receive me with this holy oblation of thy precious body and may this be for my good and the good of all thy People 2. I offer unto thee O Lord all my sins and offences which I have committed before thee and thy holy Angels from the day wherein I first could sin to this hour upon thy merciful altar that thou mayest consume and burn them all with the fire of thy love and wash out all the stains of my sins and cleanse my conscience from all offences and restore to me again thy grace which I lost by sin forgiving me all my offences and receiving me mercifully to the kiss of peace 3. What can I do with my sins but humbly confess and bewail them and intreat always thy favor I beseech thee hear me graciously when I stand before thee my God All my sins are very displeasing unto me I will never commit them any more but I bewail and will bewail them as long as I live and am purposed to repent and according to my utmost power to please thee Forgive me O God forgive me my sins for thy holy Names sake save my soul which thou hast redeemed with thy most precious blood Behold I commit my self unto thy mercy I resign my self into thy Hands Do with me according to thy goodness not according to my wickedness and iniquity 4. I offer up also unto thee all whatsoever is good in me although it be very little and imperfect that thou mayest amend and sanctify it that thou mayest make it grateful and acceptable unto thee and always perfect it more and more and bring me also who am a slothful and unprofitable profitable creature to a good and blessed end 5. I offer up also unto thee all the godly desires of pious persons the necessities of parents friends brethren sisters and of all those that are dear unto me and that have done good either to my self or to others for thy love and that have desired and begged of me to pray for them and all theirs that they all may receive the help of thy grace and comfort protection from dangers deliverance from pain and being freed from all evils may joyfully give worthy thanks unto thee 6. I offer up also unto thee my Prayers especially for them who have in any thing wronged grieved or slandered me or have done me any damage or displeasure and for those also whom I have at any time sadded troubled grieved and scandalized by words or deeds wittingly or at unawares that it may please thee to forgive us all our sins and offences one against another Take O Lord from our hearts all jealousy indignation wrath and contention and whatsoever may hurt charity and lessen brotherly love Have mercy O Lord have mercy on those that crave thy mercy give grace unto them that stand in need thereof and grant that we may be counted worthy to enjoy thy grace and attain to life everlasting Amen CHAP. X. That the holy communion is not lightly to be forborn The voice of the beloved THou oughtest often to have recourse to the Fountain of grace and of divine mercy to the Fountain of goodness and of all benignity that thou maist be healed of thy sins and passions and be made more strong and vigilant against all the temptations and deceits of the Devil The enemy knowing the great good and advantage which comes by the holy Communion endeavoreth by all means and occasions to withdraw and hinder faithful and pious persons from it 2. Some when they purpose to fit themselves for the holy Communion suffer worse assaults of the Devil For that wicked spirit as it is written in Iob cometh amongst the sons of God to trouble them according to his accustomed malice or to make them over fearful and perplexed that so he may diminish their affection or by subtile assaults take away their faith to the end they may either altogether forbear the Communion or at least come unto it but coldly But there is no heed to be taken of his frauds and suggestions be they never so filthy and hideous but all is to be turned back upon his own head Thou oughtest to contemn and scorn him a miserable wretch and not to omit the holy Communion for his assaults and the troubles which he raiseth 3. Oftentimes also an excessive care for the obtaining such a degree of devotion and some anxiety about confessing thy sins hindereth thee Follow herein the counsel of the wise and put away all doubt and scruple for it is an hindrance to the grace of God and prejudiceth the devotion of the mind For every small vexation and trouble omit not the holy Communion but the sooner confess thy sins and willingly forgive others
the holy of Holies Thanks be unto thee Lord Jesus the light of everlasting light for the table of holy Doctrine which thou hast afforded us by thy Servants the Prophets and Apostles and other Teachers 5. Thanks be unto thee Creator and Redeemer of Man who to manifest thy love to the whole world hast prepared a great supper wherein thou hast set before us to be eaten not the typical Lamb but thine own most sacred Body and Blood rejoycing all the faithful with thy holy banquet and replenishing them to the full with thy Cup of salvation in which are all the delights of Paradise and the holy Angels do feast with us but yet with a more happy sweetness 6. O how great and honorable is the office of Gods Ministers to whom it is given with sacred words to consecrate the Sacrament of the Lord of glory with their lips to bless with their hands to hold with their mouth to receive and also to administer to others O how clean ought to be those hands how pure that mouth how holy that body how unspotted that heart where the Author of purity so often entreth Nothing but what is holy no word but good and profitable ought to proceed from his mouth which so often receiveth the Sacrament of Christ. 7. Simple and chaste ought to be the eyes that use to behold the body of Christ the hands pure and lifted up to Heaven that use to receive the Creator of Heaven and Earth Unto the Priests especially it is said in the Law be ye holy for that I your Lord God am holy 8. Assist us Almighty God with thy grace that we who have undertaken the office of Priest-hood may serve thee worthily and devoutly in all purity and with a good conscience And if we live not in so great innocency as we ought to do grant us notwithstanding in due manner to bewail the sins which we have committed and in the spirit of humility and with the full purpose of a good will to serve thee hereafter more fervently CHAP. XII That he who is to communicate ought to prepare himself with great diligence The voice of the beloued I Am the lover of purity and the giver of all sanctity I seek a pure heart and there is the place of my rest Make ready and adorn for me the great Chamber and I will keep with thee the Passover amongst my Disciples If thou wilt have me come unto thee and remain with thee purge out the old leaven and make clean the habitation of thy heart shut out the whole world and all the throng of sins sit like a sparrow solitary upon the house-top and think of thy offences in the bitterness of thy soul. For every lover prepareth the best and fairest room for his beloved and herein is known the affection of him that entertaineth his beloved 2. Know thou notwithstanding that the merit of no action of thine is able to make this preparation sufficient although thou shouldest prepare thy self a whole year together and think on nothing else Thou art of my mere grace and favor suffered to come to my Table like a beggar invited to dinner to a rich Man who hath nothing else to return him for his benefits but to humble himself and give him thanks Do what lieth in thee and do it diligently not for custome not for necessity but with fear and reverence and affection receive the body of thy beloved Lord God who vouchsafeth to come unto thee I am he that have called thee I have commanded it to be done I will supply what is wanting in thee come and receive me 3. When I bestow the grace of devotion give thanks to thy God for it is given thee not for that thou art worthy but because I have mercy on thee If thou have it not but rather dost feel thy self dry continue in Prayer sigh and knock and give not over until thou art meet to receive some crum or drop of saving grace Thou hast need of me not I of thee neither comest thou to sanctifie me but I come to sanctifie and make thee better Thou comest that thou maist be sanctified by me and united unto me that thou maist receive new grace and be stirred up again to amendment Neglect not this grace but prepare thy heart with all diligence and receive thy beloved into thy soul. 4. But thou oughtest not only to prepare thy self to devotion before Communion but carefully also to conserve thy self therein after thou hast received the Sacrament Neither is the careful guard of thy self afterwards less required than devout preparation before For a good guard afterwards is the best preparation again for the obtaining of greater grace because that a Man becometh therefore very indisposed if he presently pour himself out overmuch to outward comforts Beware of much talk remain in some secret place and enjoy thy God For thou hast him whom all the world cannot take from thee I am he to whom thou oughtest wholly to give thy self thatso thou maist live hereafter not in thy self but in me without all solicitude CHAP. XIII That a devout soul ought to desire with her whole heart to be united unto Christ in the Sacrament The voice of the Disciple HOw may I obtain this O Lord that I may find thee alone and open my whole heart unto thee and enjoy thee as my soul desireth And that no Man may look towards me nor any creature move me or eye me but thou alone maist speak unto me and I to thee as the beloved is wont to speak to his beloved and a friend to banquet with his friend This I pray for this I desire that I may be wholly united unto thee and may withdraw my heart from all created things and more and more by sacred Communion and often celebrating learn to relish Heavenly and eternal things O Lord God when shall I be wholly united to thee and absorpt by thee and be altogether forgetful of my self Thou in me and I in thee and so grant us both to continue in one 2. Thou art truly my beloved the choicest amongst Thousands in whom my soul is well pleased to dwell all the days of her life Thou art indeed my peacemaker in whom is greatest peace and true rest without whom is labor and sorrow and infinite misery Thou art indeed a God that hidest thy self and thy counsel is not with the wicked but thy speech is with the humble and simple of heart O Lord how sweet is thy spirit who to the end thou mightest shew thy sweetness toward thy Children vouchsafest to feed them with the bread which descendeth from Heaven and is full of all sweetness Surely there is no other Nation so great that hath God nigh unto them as thou our God art present to all thy faithful ones unto whom for their daily comfort and for the raising up of their hearts to Heaven thou givest thy self to be eaten and enjoyed 3. For what other Nation is