Cross did suffer and die for salvation of Mankind 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 gift and be delighted in thy holy banquet which thou O God hast prepared in thy goodness for the poor Behold in thee is all whatsoever I can or ought to desire thou art my salvation and my redemption my hope and my strength my honor and my glory make joyful therefore this day the soul of thy Servant for that I have lifted it up to thee O Lord Jesus I desire to receive thee now with devotion and reverence I do long to bring thee into my house that with Zacheus I may obtain to be blessed by thee and to be numbred amongst the Children of Abraham My soul thirsteth to receive thy body my heart desireth to be united with thee 2. Give thy self to me and it sufficeth for besides thee no comfort is available I cannot be without thee nor live without thy visitation And therefore I must often come unto thee and receive thee for the welfare of my soul lest perhaps I faint in the way if I be deprived of thy Heavenly food For so most merciful Jesus 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 Deal thou therefore in like manner now with me who hast vouchsafed to leave thy self in the Sacrament for the comfort of the faithful For thou art the sweet refection of the soul and he that eateth thee worthily shall be partaker and heir of everlasting glory It is necessary for me that do often fall and sin and so quickly wax dull and faint that by frequent prayer and confession and receiving of thy holy body I renew cleanse and inflame my self lest perhaps by long abstaining I should fall from my holy purpose 3. For the imaginations of Man are prone unto evil from his youth and unless some divine remedy help him he quickly slideth to worse This holy Communion therefore draweth back from evil and strengtheneth in good For if I be now so often slack and cold when I communicate or celebrate what would become of me if I received not this remedy and sought not after so great an help Though every day I be not fit nor well prepared to communicate I will endeavor notwithstanding at due times to receive the divine mysteries and to be partaker of so great a grace For this is one chief comfort of a faithful soul whilest she wandreth from thee in this mortal body that being often mindful of her God she receive her beloved with a devout mind 4. O the wonderful condescent of thy mercy towards us that thou O Lord God the Creator and giver of life to all spirits dost vouchsafe to come unto a poor soul and with thy whole Deity and Humanity to replenish her hunger O happy mind and blessed soul that obtains to receive thee her Lord God with devout affection and in receiving of thee to be filled with spiritual joy O how great a Lord doth she entertain How beloved a guest doth she harbor How pleasant a companion doth she receive How faithful a friend doth she take in How lovely and noble a spouse doth she embrace She embraceth him who is to be loved above all that is beloved and above all things that may be desired Let Heaven and Earth and all their furniture be silent in thy presence for what praise and beauty soever they have it is received from thy bounty and shall not equal the beauty of thy Name whose wisdom is infinite CHAP. IV. That many benefits are bestowed upon them that communicate devoutly The voice of the Disciple MY Lord God prevent thy Servant with the blessings of thy sweetness that I may approach worthily and devoutly to thy glorious Sacrament stir up my heart unto thee and deliver me from all dulness visit me with thy salvation that I may taste in spirit thy sweetness which plentifully lieth hid in this Sacrament as in a fountain Enlighten also my eyes to behold so great a mystery and strengthen me to believe it with undoubted faith For it is thy work and not Mans power thy sacred institution not Mans invention For no Man is of himself able to comprehend and understand these things which surpass the understanding even of Angels What therefore shall I unworthy sinner dust and ashes be able to search and comprehend of so high and sacred a mystery 2. O Lord in the simplicity of my heart with a good and firm faith and at thy commandment I come unto thee with hope and reverence and do truly believe that thou art present in the Sacrament Thy will is that I receive thee and that by love I unite my self unto thee Wherefore I implore thy mercy and do crave thy special grace to the end I may wholly melt and flow over with love unto thee and hereafter never harbor any external comfort For this most high and worthy Sacrament is the health of the soul and body the remedy of all spiritual weakness hereby my vices are cured my passions bridled temptations overcome or weakned greater grace is infused virtue begun increased faith confirmed hope strengthened and love inflamed and enlarged 3. For thou hast bestowed and still oftentimes dost bestow many benefits in this Sacrament upon thy beloved ones that communicate devoutly O my God the Protector of my soul the strengthner of humane frailty and the giver of all inward comfort Thou impartest unto them much comfort against sundry tribulations and liftest them up from the depth of their own dejectedness to hope in thy protection and dost inwardly refresh and illustrate them with new grace so that they who before Communion felt themselves heavy and indisposed afterwards being refreshed with Heavenly meat and drink do find in themselves a great change to the better And in such a way of dispensation thou dealest with thy elect that they may truly acknowledg and patiently prove how great their own infirmity is and what goodness and grace they receive from thee For they of themselves are cold dull and undevout but by thee they are made fervent chearful and full of devotion For who is there that approaching humbly unto the fountain of sweetness doth not carry away from thence at least some little sweetness Or who standing by a great fire receiveth not some small heat thereby Thou art a fountain always full and overflowing a fire ever burning and never decaying 4. Wherefore if I cannot draw out of the full fountain it self nor drink my fill I will notwithstanding set my lips to the mouth of this Heavenly conduit that I may draw from thence at least some small drop to refresh my thirst that so I may not be wholly dried up And though I be not altogether Heavenly nor so inflamed as the Cherubins and Seraphins notwithstanding I will
more powerful no Man more free than he that can leave himself and all things and set himself in the lowest place CHAP. XII Of the high way of the holy Cross. UNto many this speech seemeth hard Deny thy self take up thy Cross and follow Iesus But it will be much harder to hear that last word Depart from me ye cursed into everlasting fire For they that now willingly hear and follow the word of the Cross shall not then fear to hear the sentence of everlasting damnation This sign of the Cross shall be in Heaven when our Lord shall come to judgment Then all the servants of the Cross who in their life-time conformed themselves unto Christ crucified shall draw near unto Christ the Judg with great confidence 2. Why therefore fearest thou to take up the Cross which leadeth thee to a Kingdom In the Cross is salvation in the Cross is life in the Cross is protection against our enemies in the Cross is infusion of Heavenly sweetness in the Cross is strength of mind in the Cross is joy of spirit in the Cross is the height of virtue in the Cross is the perfection of sanctity There is no salvation of the soul nor hope of everlasting life but in the Cross. Take up therefore thy Cross and follow Jesus and thou shalt go into life everlasting He is gone before bearing his Cross and is dead for thee on the Cross that thou mayest also bear thy Cross and desire to die on the Cross with him For if thou diest with him thou shalt also live with him And if thou be his companion in pain thou shalt be partaker ith him also in glory 3. Behold in the Cross all doth consist and all lyeth in our dying upon it for there is no other way unto life and unto true inward peace but the way of the Holy Cross and of daily mortification Go where thou wilt seek whatsoever thou wilt thou shalt not find a higher way above nor a safer way below than the way of the Holy Cross. Dispose and order all things according to thy will and judgment yet thou shalt ever find that of necessity thou must suffer somewhat either willingly or against thy will and so thou shalt ever find the Cross. For either thou shalt feel pain in thy body or in thy soul thou shalt suffer tribulation of spirit 4. Sometimes thou shalt be forsaken of God sometimes thou shalt be troubled by thy neighbors and which is more oftentimes thou shalt be irksome to thy self neither canst thou be delivered or eased by any remedy or comfort but so long as pleaseth God thou oughtest to bear it For God will have thee learn to suffer tribulation without comfort and that thou subject thy self wholly to him and become more humble by tribulation No Man hath so cordial a feeling of the passion of Christ as he who hath suffered the like himself The Cross therefore is always ready and every where waits for thee Thou canst not escape it whithersoever thou runnest for wheresoever thou goest thou carriest thy self with thee and shalt ever find thy self both above and below without and within which way soever thou dost turn thee every where thou shalt find the Cross and every where of necessity thou must have patience if thou wilt have inward peace and enjoy an everlasting Crown 5. If thou bear the Cross willingly it will bear thee and lead thee to thy desired end to wit where there shall be an end of suffering though here there shall not If thou bear it unwillingly thou makest for thy self a new burden and encreasest thy load and yet notwithstanding thou must bear it If thou cast away one Cross without doubt thou shalt find another and that perhaps a more heavy one 6. Thinkest thou to escape that which no Man could ever avoid Which of the Saints in the world was without crosses and tribulation Verily Jesus Christ our Lord was never one hour without pain of suffering so long as he lived Christ saith he ought to suffer and arise again from the dead and so to enter into his glory Luke 24. and how dost thou seek any other way than this high way which is the way of the Holy Cross 7. The whole life of Christ was a Cross and Martyrdom and dost thou seek rest and joy Thou art deceived thou art deceived if thou seekest any other thing than to suffer tribulations for this whole mortal life is full of miseries and environed on every side with Crosses And how much the more one hath profited in spirit so much the heavier crosses he oftentimes findeth for the love he beareth to God increaseth the grief which he endureth for his banishment 8. But yet this Man though so many ways afflicted is not without some refreshing comfort for that he perceiveth much benefit to accrew unto him by the bearing of his Cross. For whilest he willingly putteth himself under it all the burden of tribulation is turned into the confidence of divine comfort And how much the more the flesh is wasted by affliction so much the more is the spirit strengthened by inward grace And sometimes he is so comforted with the desire of tribulation and adversity for the love of conforming himself to the Cross of Christ that he would not wish at any time to be without sorrow and tribulation because he believeth that so much the more acceptable he shall be unto God how much the more and more grievous things he can suffer for him This is not the power of Man but it is the grace of Christ that can and doth so much in frail flesh that what naturally it always abhorreth and flyeth that by fervor of spirit it encounters with delight 9. It is not according to Mans inclination to bear the Cross to chastise and subdue the body to fly honors to suffer contumelies with a willing heart to despise himself and to wish to be despised to bear all adversities and dammages and to desire no prosperity in this world If thou considerest thy self thou shalt be able to perform no such matter of thy self But if thou trustest in the Lord strength shall be given thee from Heaven and the world and flesh shall be made subject to thy command Neither shalt thou fear thy enemy the Devil if thou be armed with faith and bearest the Cross of Christ. 10. Set therefore thy self like a good and faithful servant of Christ to bear manfully the Cross of thy Lord who was crucified for thee out of love Prepare thy self to bear many adversities and divers kinds of troubles in this miserable life for so it will be with thee wheresoever thou be and so surely thou wilt find it wheresoever thou hide thy self So it must be and there is no remedy or means to avoid tribulation and sorrow but to bear them Drink of the Cup of our Lord heartily if thou wilt be his friend and desirest to have part with him As for comforts leave them to
be specially beloved if thou be in great devotion and sweetness for by these things a true lover of virtue is not known neither doth the profiting and perfection of a Man consist in these things 3. Christian. Wherein then Lord Christ. In offering thy self with all thy heart unto the will of God not seeking thine own interest neither in great nor little neither for a time nor for ever so that thou keepest one and the same countenance with thanksgiving both in prosperity and in adversity weighing all things with an equal balance If thou be of such courage and so patient in hope that when inward comfort is withdrawn from thee thou preparest thy heart to suffer greater things and dost not justify thy self as though thou oughtest not to suffer these and so great afflictions but justifiest me in whatsoever I appoint and praisest my Holy name Then thou walkest in the true and right way of peace And thou shalt have undoubted hope to see my face again with great joy And if thou attain to the full contempt of thy self then shalt thou enjoy as great abundance of peace as this thy state of sojourning in this World is capable of CHAP. XXVI Of the excellency of a free mind which humble Prayer sooner gaineth than Reading CHristian Lord it is the work of a perfect Man never to slack his mind from the attentive thought of heavenly things and as it were to pass without care amongst many cares not like a dull sluggard but by the priviledge of a free mind adhering to no creature with inordinate affection 2. I beseech thee my most gracious God preserve me from the cares of this Life lest I should be too much entangled thereby And for the many necessities of the body lest I should be caught by pleasure And from whatsoever is an obstacle to the Soul lest broken with troubles I should be overthrown I say not from those things that worldly vanity so greatly desireth But from those miseries that as punishments and as the common curse of mortality do weigh down and hinder the Soul of thy Servant that it cannot enter into freedom of Spirit as often as it would 3. O my God the ineffable sweetness embitter unto me all carnal comfort which may draw me away from the love of eternal things and may wickedly allure me to it self by the beholding of some present delightsome good Let me not be overcome O Lord let me not be overcome by flesh and blood Let not the World and the short glory thereof deceive me Let not the Devil and his subtil fraud supplant me Give me strength to resist patience to suffer and constancy to persevere Give me instead of all the comforts of the World the most sweet unction of thy Spirit and in lieu of carnal Love pour into my Soul the Love of thy name 4. Behold Meat Drink Cloaths and other necessaries for the maintenance of the body are burdensome unto a fervent Spirit Grant me to use such refreshments moderately and not to be intangled with an over great desire of them It is not lawful to cast away all things for that nature is to be sustained But to desire superfluities and those things that are rather pleasurable thy holy Law forbiddeth For otherwise the flesh would Rebel against the Spirit Herein I beseech thee let thy hand govern me and teach me that I may not exceed CHAP. XXVII That private Love most hindreth from the chiefest Good CHrist. Son thou oughtest to give all for all and to retain nothing of thy self Know that the Love of thy self doth hurt thee more than any thing in the World According to the Love and affection thou bearest them so doth every thing cleave unto thee more or less If thy love be pure simple and well ordered thou shalt be free from the bondage of things Covet not that which thou mayest not have Be not willing to have that which may hinder thee and deprive thee of inward liberty It is strange that thou committest not thy self wholly unto me from the bottom of thy heart with all things that thou canst desire or have 2. Why dost thou consume thy self with vain grief Why art thou tired with needless cares stand to my good will and thou shalt suffer no detriment at all If thou seekest this or that and wouldest be here or there to enjoy thine own commodity and pleasure thou shalt never be at quiet nor free from trouble of mind for in every thing somewhat will be wanting and in every place there will be some that will cross thee 3. Not every external thing therefore attained and heaped together helpeth thee but it rather availeth if thou despise it and dost utterly root it out from thy heart which thou must not understand only of thy revenues and wealth but of thy seeking after honor also and thy desire of vain praise all which do pass away with this world The place availeth little if the spirit of fervor be wanting neither shall that peace which is sought abroad long continue if the state of thy heart be destitute of a true foundation that is unless thou stand stedfast in me thou mayest change but not better thy self For when occasion doth happen thou shalt find not only those things which thou soughtest to fly but a great deal more A Prayer for purging the heart and obtaining of Heavenly wisdom 4. Christian. Strengthen me O God by the grace of thy holy Spirit Give me to be strengthened in my inward Man and to empty my heart of all unprofitable care and anguish not to be drawn away with the sundry desires of any thing either mean or precious but to look upon all things as passing away and that my self do also pass away together with them for nothing is permanent under the Sun where all things are vanity and vexation of spirit O how wise is he that so considereth them 5. Grant me Lord Heavenly wisdom that I may learn above all things to seek and find thee above all things to relish thee and to love thee and to think of all other things as they are according to the disposal of thy wisdom Grant me prudently to avoid him that flatters me and to suffer patiently him that contradicts me For it is a great part of wisdom not to be moved with every blast of words nor to give ear to an ill flattering Syren for so we shall go on securely in the way which we have begun CHAP. XXVIII Against the Tongues of Slanderers CHrist. Son take it not grievously if some think evil of thee and speak that which thou wouldest not willingly hear Thou oughtest to judg the worst of thy self and to think no Man weaker than thy self If thou dost walk spiritually thou wilt not much esteem of flying words It is no small wisdom to keep silence in an evil time and inwardly to run to me and not to be troubled with the judgment of Men. 2. Let not thy peace be in the
sure more especially to instruct thy self before all thy loving friends If thou hast not the favor of Men be not grieved at it but take this to heart that thou dost not carry thy self so warily and circumspectly as it becometh the Servant of God and a devout religious Man It is better oftentimes and safer that a Man hath not many consolations in this life especially such as are agreeable to the flesh But that we have not at all or do very seldom tast divine consolations the fault is ours because we seek not after compunction of heart nor do altogether forsake the vain and outward comforts of this world 4. Know that thou art unworthy of divine consolation and that thou hast rather deserved much tribulation When a Man hath perfect contrition then is the whole world grievous and bitter unto him A good Man findeth always sufficient cause of mourning and weeping for whether he consider his own or his neighbors estate he knoweth that none liveth here without tribulation And by how much a Man looks narrowly into himself by so much the more he sorroweth Our sins and wickednesses wherein we are so enwrapt that we can seldom apply our selves to heavenly contemplations do Minister unto us matter of most just sorrow and inward compunction 5. Didst thou oftner think of thy death than of thy living long there is no question but thou wouldst be more careful to amend I believe thou wouldst willingly undergo any labor or sorrow in this world and not be afraid of the greatest austerity if thou didst consider within thy self the infernal pains in the other world But because these things enter not to the heart and we still love those things only that delight us therefore it is we remain very dull and cold in religion 6. It is often our want of spirit which maketh our miserable body so easily complain Pray therefore unto the Lord with all humility that he will vouchsafe to give thee the spirit of compunction And say with the prophet Psal. 80 Feed me O Lord with the bread of tears and give me plenteousness of tears to drink CHAP. XXII Of the consideration of humane misery MIserable thou art wheresoever thou be or whithersoever thou turnest unless thou turn thy self unto God Why art thou troubled when things succeed not as thou wouldest or desirest For who is he that hath all things according to his mind Neither I nor thou nor any Man upon earth there is none in this world be he King or Pope without some tribulation or other Who is then in the best case or condition even he who can suffer something for God 2. Many weak and infirm ones can say Behold what an happy life hath such an one how wealthy how great he is in how great power and dignity But lift up thine eyes to the riches of heaven and thou shalt see that all the goods of this life are nothing so to be accounted of They are very uncertain rather burdensome than otherwise because they are never enjoyed without carefulness and fear Mans happiness consisteth not in having abundance of wealth but a mean estate should content him it is truly misery enough even to live upon the earth The more a Man would be spiritual the more bitter to him is this present life because he seeth more clearly and perceiveth more sensibly the defects of humane corruption For to eat and to drink to sleep and to watch to labor and to rest and to be subject to other necessities of nature is doubtless a great misery and affliction to a religious Man that would gladly be free and delivered from all sin 3. For the inward Man is much oppressed with these outward and corporal necessities whilest we live in this world Therefore the holy Prophet prayeth with great devotion to be delivered from them saying Bring me O Lord out of my necessities But wo be to them that know not their own misery and a greater wo to them that love this miserable and corruptible life And some there be so much dote upon it that although with great labor and pains they can scarce get mere necessaries yet could they live here always they would care nothing at all for the Kingdom of Heaven 4. O how foolish are these and faithless in their hearts who lye so deeply sunk in the earth that they can mind or relish nothing but carnal things But miserable wretches as they are they shall in the end feel to their cost how vile and how nothing that was which they loved Whereas the Saints of God and all the devout friends of Christ respected not those things which pleased the flesh and which flourished in this life but longed for the everlasting riches with their whole hope and desire Their whole desire was carried upward to things durable and invisible that the desire of things visible might not draw them to things below O Brother lose not thy hope of coming forward in godliness there is yet time the hour is not yet past 5. Why wilt thou defer thy good purpose from day to day Arise and begin in this very instant and say Now is the time to be doing now is the time to be striving now is the best time to amend my self When thou art ill at ease and much troubled then is the time of deserving best thou must pass through fire and water before thou comest to the place of refreshing Unless thou dost earnestly force thy self thou shalt never get the victory over sin so long as we carry about us this frail body of ours we can never be without sin or live without trouble and sorrow We would gladly be quiet and freed from all misery but seeing by sin we have lost our innocency we have together with that lost also the true felicity Therefore it becomes us to have patience and to wait for the mercy of God till this our iniquity be put away and this mortality of ours be swallowed up of life 6. O how great is humane frailty which is always prone to evil to day thou confessest thy sins and to morrow thou committest the very same thou hast confessed Now thou art purposed to look well unto thy ways and within a while thou so behavest thy self as though thou hadst never any such purpose at all Good cause have we therefore to humble our selves and never to have any great conceit of our selves because we are so frail and so inconstant Besides that may quickly be lost by our own negligence which by the grace of God and our own great pains we have scarce at length obtained 7. What will become of us in the end who begin to wax cold so timely Wo be unto us if we will so give our selves unto ease as if all were in peace and safety when as yet there appeareth no sign of true holiness in our conversations We have need like young beginners to be newly instructed again to good life if happily there be any hope of
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
less to be loved and praised then if thou didst fill me with Heavenly comforts 3. In thee therefore O Lord God I put my whole hope and refuge in thee I place my tribulation and anguish for I find all to be weak and unconstant whatsoever I behold out of thee For neither can many friends avail nor strong helpers aid nor wise councellors give any profitable answer nor the Books of the learned comfort nor any wealth deliver nor any secret or pleasant place defend if thou thy self dost not assist help strengthen comfort instruct and keep us 4. For all things that seem to belong to the attainment of peace and felicity without thee are nothing and do bring indeed no felicity at all Thou therefore art the end of all that is good the height of life the depth of wisdom and the strongest comfort of thy servants is to trust in thee above all things To thee therefore do I lift up mine eyes in thee O my God the Father of mercies I put my trust Bless and sanctifie my soul with thy Heavenly blessings that it may be made thy holy habitation and the seat of thy eternal glory and that nothing may be found in the Temple of thy glory that may offend the eyes of thy Majesty According to the greatness of thy goodness and multitude of thy mercies look upon me and hear the prayer of thy poor Servant who is far exiled from thee in the land of the shadow of death Protect and keep the soul of thy Servant amidst so many dangers of this corruptible life and by thy grace accompanying me direct it by the way of peace to the country of everlasting light Amen THE FOURTH BOOK A devout Exhortation unto the holy Communion The voice of Christ. COme unto me all ye that labor and are burdened and I will refresh you saith the Lord. The bread which I will give is my flesh for the life of the world Take ye and eat that is my body that is given for you Do this in remembrance of me He that eateth my flesh and drinketh my blood dwelleth in me and I in him The words which I have spoken unto you are spirit and life CHAP. I. With how great reverence Christ ought to be received The voice of the disciple THese are thy words O Christ the everlasting Truth though not spoken all at one time nor written in one and the self same place Because therefore they are thine and true they are all thankfully and faithfully to be received by me They are thine and thou hast spoken them and they are mine also because thou hast spoken them for my salvation I willingly receive them from thy mouth that they may be the deeper imprinted in my heart These so gracious words so full of sweetness and love do encourage me but mine own offences do dishearten me and my impure conscience driveth me back from the receiving of so great mysteries The sweetness of thy words doth encourage me but the multitude of my sins doth oppress me 2. Thou commandest me to come confidently unto thee if I will have part with thee and to receive the food of immortality if I desire to obtain everlasting life and glory Come saist thou unto me all ye that labor and are burdened and I wil refresh you O sweet and loving word in the ear of a sinner that thou my Lord God shouldest invite the poor and needy to the participation of thy most holy body But who am I Lord that I may presume to approach unto thee Behold the Heavens cannot contain thee and thou saist Come ye all unto me 3. What meaneth this so gracious a condescension and this so loving invitation How shall I dare to come that know not any good in my self whereupon I may presume How shall I bring thee unto my House that have so often offended thy most gracious countenance The Angels and the Archangels honor thee the Saints and just Men do fear thee and saist thou Come ye all unto me Unless thou O Lord didst say it who would believe it to be true And unless thou didst command it who would attempt to come unto thee Behold Noah a just Man labored a Hundred years in the making of the Ark that he might be saved with a few and how can I in one hours space prepare my self to receive with reverenee the Maker of the world 4. Moses thy great Servant and thy especial friend made an Ark of incorruptible wood which also he covered with most pure Gold to put the Tables of the Law therein and I a corruptible creature how shall I dare so lightly to receive the Maker of the Law and the giver of life Solomon the wisest of the Kings of Israel bestowed Seven years in building a magnificent Temple to the praise of thy Name and celebrated the feast of Dedication thereof Eight days together he offered a Thousand peace-offerings and he solemnly set the Ark in the place prepared for it with the sound of Trumpets and joy and I the most miserable and poorest of Men how shall I bring thee into my House that can scarce spend one half hour religiously And I wish I could once spend about one half hour in a worthy and due manner 5. O my God how much did they endeavor to please thee and alas how little is that which I do How little time do I spend to prepare my self to receive I am seldom wholly recollected very seldom free from all distraction and yet surely no unbecoming thought ought to appear in the comfortable presence of thy Deity nor any creature wholly take me up for I am not to harbor an Angel but the Lord of Angels 6. And yet there is great difference between the Ark of the Covenant with its reliques and thy most pure body with its unspeakable virtues between those legal Sacrifices figures of future things and the true Sacrifice of thy body the complement of all antient Sacrifices Why therefore am I not more zealous in thy venerable presence Wherefore do I not prepare my self with greater care to receive thy holy things sith those holy antient Patriarchs and Prophets yea Kings also and Princes with the whole people have shewed such an affectionateness of devotion to thy divine service 7. The most devout King David danced before the Ark of God with all his might calling to mind the benefits bestowed in times past upon his Forefathers He made instruments of sundry kinds he published Psalms and appointed them to be sung with joy he also oftentimes sung to the harp being inspired with the grace of the holy Ghost He taught the people of Israel to praise God with their whole heart and with pleasant voices every day to bless and praise him If so great devotion was then used and such celebrating of divine praise before the Ark of the Testament what reverence and devotion is now to be performed by me and all Christian people at the Sacrament in receiving the