please others by our company and we rather distast them with our disordered manners and the euill customes which they discouer in vs. CHAP. IX Of Obedience and Subiection IT is a great matter to liue in Obedience to be vnder a Superiour and not to be at our owne disposition It is much safer to liue in the state of subiection then of gouernment Many liue vnder Obedience rather for necessity then for charity and such are discontented and do easily repine and murmure Neither can they attaine to freedome of mind vnlesse they willingly and hartily put themselues vnder Obedience for the loue of God Go whither thou wilt thou shalt-find no rest but in humble subiection vnder the gouernment of a Superiour The imagination and change of places haue deceiued many 2. True it is that euery one willingly doth that which agreeth with his owne sense and liking and is apt to affect those most that are of his owne mind But if God be amongst vs we must leaue our owne iudgment that so peace and quietnes may be the better preserued Who is so wise that he can fully know all things Trust not therfore too much to thine owne conceipts but be willing to heare the iudgment of others If that which thou thinkest be good and notwithstanding dost leaue it for God and followest the opinion of another it shall be better for thee 3. I haue often heard that it is more secure to heare and take counsell then to giue it It may also fall out that ech ones opinion may be good but to refuse to yield to others when as reason or cause requireth it is a token of wilfullnes and pride CHAP. X. Of the auoyding superfluity of words FLY the vnquietnes of men as much as thou canst Matt. 4. 14. for the talke of worldly affaires hindreth very much although they be recounted with sincere intention for we are quickely defiled Ioan. 6. and as it were enthralled with vanity I could wish that I had often times held my peace when I haue spoken and that I had not byn in company Why do we so willingly speake and talke one with another when notwithstanding we seldom returne to silence without hurt of conscience The cause wherfore we so willingly talke is for that by discoursing one with another we seeke to receaue comfort one of another and desire to ease our mind ouer-wearied with sundry thoughts Matt. 7. and we talke willingly and thinke of those things which we loue best Rom. 2. and most desire or of those which we feele most contrary vnto vs. 2. But alas often times in vaine and to no end for this outward comfort is cause of no small losse of inward and diuine consolation Therfore we must watch and pray least our time passe without any fruit or profit If it be lawfull and expedient for thee to speak speak those things that may edify An euill custome and neglect of our owne good doth very much slacke the raynes to inconsiderate speach Act. 1. Yet deuout discourses of heauēly things do greatly further our progresse in spirit Rom. 15. especially where persons of one mind and spirit be gathered togeather in God CHAP. XI Of the obteyning of peace and zeale of spirituall profit VVE might enioy peace if we would not busie our selues with the words and deedes of other men which appertaine nothing to our charge How can he liue long in peace that thrusteth himselfe into the cares of others or that litle or seldom recollecteth himselfe within his owne breast Blessed are the simple and pure minds for they shall enioy much peace 2. What is the reason why some of the Saints were so perfect and contemplatiue Because they laboured to mortify thēselues wholy to earthly desires and therefore they could with their whole hart giue themselues to God and freely attend to their owne affaires We are too much lead by our owne passions and too solicitous for transitory things We also seldome ouercome any one vice perfectly and are not inflamed with a feruent desire to profit in spirit and therfore we remaine cold in deuotion and full of tepidity 3. If we were perfectly dead vnto our selues and not intangled within our owne breasts then we might also haue some tast of diuine things and feele the sweetnesse of heauenly contemplation The greatest and indeed the whole impediment is for that we are not free frō our passions and disordered inclinations neither do we endeauour to enter into that path of perfection which the Saints haue walked before vs and when any small aduersity befalleth vs we are too quickly deiected and turne our selues to human comforts 4. If we endeauour like men of courage to stand continually in the battaile surely we should feele the fauourable assistance of God frō heauen For he who giueth vs occasion to fight to the end we may get the victory is ready to succour those that fight manfully and do trust in his grace If we esteeme our progresse in Religious life to consist only in these exteriour obseruations our deuotion will quickly be at an end Let vs set the axe to the roote that being freed from passions we may enjoy true peace of mind 5. If euery yeare we would root out one vice we should quickly become perfect men But now often times we perceaue it goeth contrary and that we were better and of a more pure conscience at the beginning of our conuersion then after many yeares of our profession Our feruour and profit should increase daily but now it is accōpted a great matter if one can retaine but some part of his first spirit If we would vse but a little violence in the beginning then should we be able to performe all things afterwards with ease and ioy of hart 6. It is a hard matter to leaue that to which we are accustomed but harder to do against our owne wils But if thou dost not ouercome little and easy things how wilt thou ouercome harder matters Resist thy inclination in the first motions and breake off euill customes least perhaps by little and little they draw thee to greater difficulty O if thou didest consider how much inward peace vnto thy selfe and ioy to others thou shouldest procure by demeaning thy selfe well I suppose thou wouldest be more carefull of thy spiritual profit CHAP. XII Of the profit of Aduersity IT is good that we haue sometimes griefe and aduersities for they often make a man enter into himselfe and remember that he is heere in banishment and ought not to place his trust in any worldly thing It is good that we be sometimes contradicted that there be an euill or hard conceipt had of vs and this although we do and intend well These things help often to the attayning of humility and defend vs from vaine-glory for then we chiefly seeke God for our inward witnesse when outwardly we be contemned by men and whēn there is no credit giuen vnto vs. 2.
THE FOLLOVVING OF CHRIST Deuided into foure Bookes Written in Latin by the Learned and Deuout man THOMAS à KEMPIS Chanon-Regular of the Order of S. Augustine AND Translated into English by B. F. I H S Permissu Superiorum M.DC.XIII TO THE HONOVRABLE AND VERTVOVS ELIZABETH VAVX Mother to the LORD Harrodowne HONOVRABLE AND RIGHT WORTHY THE publike demonstratiō which you haue lately giuen of your true desire to follow the footsteps of our Lord vndergoing so heauy a Crosse for his sake with so ready and resolued a mind hath moued me to dedicate this little Booke of the Imitation of Christ vnto You assuring my selfe that it will be no lesse gratefull to You to see it appeare in light purged from many mistaken sentences which were in the former Translation then the reading and practice therof will be profitable to others it being so diuine and excellent a worke as in the opinion of such as can best iudge of this matter of all the Bookes which are written that treate of spirit and Christian Perfection the holy Scripture excepted it is inferiour to none if it excelleth not all No ' booke hath byn more approued by generall consent none more often printed and translated into diuers languages none more esteemed commended yea commaunded also by the chiefe Maisters of Spirit of some Religious Orders to be often read by euery one in priuate and once a weeke publikely to all So full of sweet sense is this diuine Flower that the most spirituall bees may dayly draw from thence great plenty of celestiall hony It is a dish of so diuine meate that it neuer satiates the deuout mind but as the Wisdome of God doth promise to all such as fit at that heauenly banquet so shall they find in this spirituall food The more they eate it Eccl. 4. the more they shall hunger after it And the reason heerof is for that it contayneth so great depth of spirit and so great store and variety of heauenly documents that it seemeth euer new to the Reader and like another Manna affoardeth to euery one that delightfull tast which best agreeth with the palate of his soule and none can loath it but they whose lustes do carry them to Aegyptian slauery A true Israelite may feed vpon it fourty yeares togeather and euer find such pleasing tast and increasing strength by vse therof as will sustaine him in the desert of this world enable him to goe on without fainting till he arriue at his promised inheritance of eternall rest The practise of that which this Booke doth teach couereth the soule with the rich garment of grace and adorneth it with the splendent pearles of Euangelicall Perfection which maketh vs more pleasing in the sight of God then can the deckings of all earthly iewells make the fayrest Lady in the Kingdome where you are appeare beautifull to the eyes of men It returneth aboundant Gayne for sustained Losses and enlargeth the Liberty which is now restrayned It raiseth vp to cheerefull confidence the debased head and placeth in a Throno of endles Honour those who in this world doe seeme imprisoned in the blacke cloud of disgrace To Yov therfore who haue so willingly endured the losse of your earthly substance I haue thought good to present this Euangelicall Pearle and incomparable Treasure contayned in a little roome Heere you shall find the most perfect manner of conforming our selues to Christ our heauenly Patterne and see the vertues set forth in their colours which did most shine in the life of our Lord himselfe and read in plaine and vulgar phrase those Lessons of high Perfection which are commended vnto vs by the highest Wisdome and which haue made as many Saints as they haue had diligent and obseruant followers ACCEPT therfore I beseech you this little Present presented by him who wisheth you much more temporall happinesse then your present state affoardeth and that endles glory wherof your present suffering is no vncertaine pledge This first of Nouember 1612. Yours in all duty B. F. A TABLE Of the Chapters of this ensuing Booke THE FIRST BOOKE OF the imitation of Christ and contempt of all the vanities of the world CHAP. 1. pag. 1. Of the hūble conceipt of our selues p. 4. Of the doctrine of truth pag. 7. Of prudence and foresight in our actions pag. 11. Of the reading of holy Scriptures pag. 13. Of inordinate desires affections pag. 14. Of flying vaine Hope Pride pag. 15. That too much familiarity is to be shunned pag. 17. Of Obedience Subiection pag. 18. Of auoiding superfluity of words pag. 20. Of the obtayning of peace and zeale of spirituall profit pag. 22. Of the profit of Aduersity pag. 25. Of resisting Temptations pag. 26. Of auoyding rash iudgment pag. 31 Of VVorkes done of Charity pag. 33. Of bearing with the defects of others pag. 34. Of Religious life pag. 36. Of the examples of the holy Fathers pag. 38. Of the Excercise of a good and Religious person pag. 42. Of the loue of Solitude Silence pag. 46. Of Compunction of hart pag. 52. Of the cōsideratiō of humane misery pag. 56. Of the consideration of Death pag. 60. Of Iudgment and the punishment of sinne pag. 66. Of the feruent amendment of our whole life pag. 71. THE SECOND BOOKE OF spirituall cōuersation pag. 80. Of humble submission pag. 86. Of a good and peaceable man pag. 87. Of a pure mind vpright intentiō pag. 90. Of the consideration of ones self pag. 92. Of the cōfort of a good Conscience pag. 94. Of the loue of Iesus aboue all things pag. 97. Of familiar cōuersation with Iesus pag. 99. Of the want of all comfort pag. 102. Of thankfulnes for the Grace of God pag. 107. How few the louers of the Crosse of Christ are pag. 111. Of the high way of the holy Crosse pag. 114. THE THIRD BOOKE OF the in ward speach of Christ vnto a faithfull soule pag. 129. That truth speaketh inwardly without noyse of words pag. 127. That the wordes of God are to be heard with humility and that many weigh them not pag. 129. That we ought to liue in truth and humility in the sight of God pag. 133. Of the wonderfull effect of diuine grace pag. 136. Of the proofe of a true Louer pag. 141. That grace is to be hid vnder the veile of humility pag. 145. Of a meane conceipt of our selues in the sight of God pag. 149. That all things are to be referred vnto God as vnto the last end pag. 151. That despising the world it is sweet to serue God pag. 153. That the desires of our hart are to be examined moderated pag. 156. Of the effects of Patience and of strife against Concupiscence pag. 158. Of the hūble obedience of a subiect according to the example of Christ pag. 162. Of the secret Iudgments of God to be considered least we be extolled in our good deeds pag. 164. VVhat we ought to do and say in euery
And therfore a man should settle himself so fully in God that he needed not to seeke many comforts of men When a good and vertuous man is afflicted tempted or troubled with euill thoughts then he vnderstandeth better the great need he hath of Gods assistance without whose help he perceaueth he can do nothing that is good Thē also he sorroweth lamenteth and prayeth for the miseries he suffereth Then is he weary of liuing longer and wisheth that death would come that he might be dissolued and be with Christ Then also he well perceaueth that complete security and perfect peace cannot be had in this world CHAP. XIII Of resisting Temptations SO long as we liue in this world we cannot be without tribulation and temptation for as it is writen in Iob Temptation is the life of man vpon earth Euery one therfore ought to be carefull and diligently to arme himselfe with praier against his temptations least the Diuell find time and place to deceaue him who neuer sleepeth but goeth about seeking whome he may deuoure No man is so perfect and holy but hath somtimes temptations and we cannot be altogeather free from them 2. Temptations are often profitable vnto men though they be troublesome and grieuous for in them man is humbled purged and instructed All the Saints haue passed and profited through many tribulations and temptations they that could not beare temptations became reprobate fell from God There is no order so holy nor place so secret where there be not temptations or aduersities 3. There is no man that is altogeather free from temptations whilest he liueth on earth for in our selues is the cause therof being born with inclination to euill When one temptation or tribulation goeth away another commeth and we shall euer haue something to suffer because we haue lost that innocency with which we were created Many seeke to fly temptations and do fall more grieuously into thē By flight alone we cannot ouercome but by patience and true humility we become stronger then all our enemies 4. He that only auoideth them outwardly and doth not plucke them vp by the root shall profit little yea temptation will the sooner returne vnto him and he shall feele himselfe in worse case then before By little and little and by patience with longanimity through Gods help thou shalt more easily ouercome then with violence and thine owne importunity Often take coūsell in temptations and deale not roughly with him that is tempted but giue him cōfort as thou wouldest wish to be done to thy selfe 5. The beginning of all euill temptations is inconstancy of mind and little confidence in God for as a ship without a sterne is tossed to and fro with the waues so the man that is negligent and leaueth his purpose is many waies tempted Fyre trieth iron and temptation a iust man We know not oftentimes what we are able to do but temptations do shew vs what we are We must be watchfull especially in the beginning of the temptation for the enemy is then more easily ouercome if he be not suffered to enter the dore of our harts but be resisted without the gate at his first knocke Wherfore one said Withstand the beginnings Ouid. l. 1. de remed amoris for an after-remedy comes often to late First there commeth to the mind an euill thought then a strong imagination therof afterwards delight and an euill motion and then consent and so by little and little our wicked enemy getteth full entrance whilst he is not resisted in the beginning And how much the longer one is negligent in resisting so much weaker doth he become daily and the enemy stronger against him 6. Some suffer greatest temptations in the beginning of their conuersion others in the later end others againe are much troubled almost through the whole time of their life Some are but easily tempted according to the wisdome and equity of the diuine appointment which weigeth the state and deserts of men and ordaineth all things for the sauing of his elect and chosen seruants 7. We ought not therfore to despaire when we are tempted but so much the more feruently to pray vnto God that he will vouchsafe to help vs in all tribulation who surely according to the saying of S. Paul will make with temptation such issue that we may be able to sustaine it Let vs therfore humble our selues vnder the hand of God in all temptation and tribulation for he will saue and exalt the humble in spirit 8. In temptations and afflictions man is proued how much he hath profited and his merit is therby the greater before God and his vertues do more openly appeare Neither is it any great matter if a man be deuout and feruent when he feeleth no heauines but if in time of aduersity he beare himself patiently there is hope of great good Some are kept from great temptations and are often ouercome in small ones which do daily occurre to the end that being humbled they may neuer presume on themselues in great matters who in so small things do see themselues so weake CHAP. XIV Of auoyding rash Iudgement TVRNE thine eyes vnto thy selfe Matt. 7. Rom. 25. Eccls. 3. and beware thou iudge not rashly the deeds of other men In iudging of others a man alwaies laboureth in vaine often erreth and quickly sinneth but in iudging discussing of himselfe he alwaies laboureth fruitfully We often iudg of things according to our owne desire for priuate affection bereaues vs easily of true iudgment If God were alwaies the pure intention of our desire we should not be so much troubled with the repugnance of our sensuality 2. But often times some inward secret inclination or outward affection occurreth which draweth vs after it Many secretly seeke themselues in their actions and know it not They seeme also to liue in good peace of mind when things are don according to their will and opinion but if it succeed otherwise then they desire they are straight waies troubled and much afflicted The diuersities of iudgments and opinions Matt. 12. cause often diffentions betwene friends and neighbours Luc 12. betwene religious and deuout persons 3. An old custome is hardly broken and no man is willingly lead further then himselfe liketh Hier. 13. If thou dost more rely vpon thine owne reason or industry then vpon the vertue of obedience to Iesus Christ it wil be long before thou be illuminated with grace for Almighty God will haue vs perfectly subiect vnto him and that we transcend the narrow limits of human reason enflamed with his loue CHAP. XV. Of VVorkes done of Charity FOR no worldly thing nor for the loue of any man Matt. 18. is any euil to be done but yet for the profit of one that standeth in need a good worke is sometimes to be left off or chaunged also for a better For by doing this a good worke is not lost but changed into another of greater merit The exteriour
God increaseth the griefe which he endureth for his banishment 8. But yet this man though so many wayes afflicted is not without the remedy of spirituall consolation for the great good which he perceaueth to grow vnto him by the bearing of his Crosse For whilest he willingly putteth himselfe vnder it all the burthen of tribulation is turned into the confidence of diuine comfort And how much the more the flesh is wasted by affliction 2. Cor. 11. 12. so much the more is the spirit strengthned by inward grace And sometymes he is so comforted with the desire of tribulation and aduersity for the loue of conforming himselfe to the Crosse of Christ that he would not wish at any time to be without sorrow and tribulation because he belieueth that so much the more gratefull he shall be vnto God how much the more he can suffer for him This is not a worke of humane vertue but it is the grace of Christ that can and doth so much in fraile flesh that what naturally it alwayes abhorreth and flyeth that by feruour of spirit it taketh hould on and loueth 9. It is not according to mans inclination to beare the Crosse to loue the Crosse to chastice subdue the body to fly honors to suffer contumelies with a ioyfull harte to despise himselfe and to wish to be despised to beare all aduersities and domages and to desire no prosperity in this world 2. Cor. 3. Yf thou cōsiderest thy selfe thou shalt be able to performe no such matter of thy selfe But if thou trustest in our Lord strengh shall be giuen thee from heauen and the world flesh shall be made subject to thy commaund Neither shalt thou feare thy enemy the Deuill if thou bee armed with faith and signed with the Crosse of Christ 10. Resolue therfore with thy selfe like a good and faithfull feruant of Christ to beare māfully the Crosse of thy Lord who was crucified for thy loue Prepare thy selfe to beare many aduersities and diuers kinds of troubles in this miserable life for so it wil be with thee whersoeuer thou be and so surely thou wilt finde it whersoeuer thou hide thy selse So it must be and there is no remedy or meanes to auoide tribulation and sorrow but to beare them Matt. 20. Drinke of the chalice of our Lord willingly if thou wilt be his friend and desirest to haue part with him Leaue the desire of cōfortes to God let him doe therein as shall best please him Ioan. 23. Set thou thy hart vpon the suffering of tribulations and account them the greatest comfortes Rom. 8. for that the passions of this life are not condign to future glory although thou alone couldest suffer them all 11. When thou shalt come to this estate Gal. 6. that tribulation shall seeme sweet and pleasant vnto thee for Christ then thou maist thinke it is well with thee for thou hast found a Paradise vpon earth As long as it is grieuous vnto thee to suffer and that thou desirest to fly it so long shalt thou be ill at ease and the tribulation thou flyest will follow thee euery where 12. Yf thou setlest thy selfe to that thou oughtest to wit to suffer and to dy to thy selfe it will quickly be better with thee and thou shalt finde peace Although thou shouldest haue bene rapt euen vnto the third heauen with Paul 1. Cor. 12. thou art not for this assured that thou shalt suffer no contradiction I I saith Iesus will shew him how great thinges he must suffer for my name Act. 9. It resteth therfore that thou suffer if thou wilt loue Iesus and perpetually serue him 13. O would to God thou wert worthy to suffer somthing for Iesus how great glory would it be vnto thee what ioy to all the Saints of God how great edification also to thy neighbour For all do commend patience though few desire to suffer With great reason thou oughtest to be willing to suffer a little for Christ Ps 43. since many suffer far greater thinges for the loue of the world 14. Know for certaine that thou oughtest to lead a dying life And how much the more euery one dieth to himselfe so much the more doth he begin to liue to God No man is fit to attaine vnto heauenly thinges vnlesse he submit himselfe to the bearing of aduersities for Christ Nothing is more gratefull vnto God nothing more wholesome to thee in this world then to suffer willingly for Christ And if it were in thy choyce thou shouldest rather wish to suffer aduersities for Christ then to enioy the delight of many comforts because by these meanes thou shouldest be more like vnto Christ and more conformable to all the Saints For our merit and the perfection of our estate consisteth not in much sweetnes and comfortes but rather in suffering great afflictions and tribulations 15. If there had been any better thing and more profitable to the health of man then suffering surely Christ would haue shewed it by word and example But he plainly exhorted all the disciples that followed him Luc. 9. and all that desire to follow him to the bearing of the Crosse and saith If any man will come after me let him deny himselfe and take vp his Crosse and follow me So as when we haue read and searched all Act. 14. let this be the last conclusion That by many tribulations we must enter into the Kingdome of God The end of the second Booke OF THE FOLLOVVING OF CHRIST THE THIRD BOOKE CHAP. I. Of the inward speach of Christ vnto a saithfull soule I Will heare what our Lord God will speake in me Psal 84. Blessed is the soule that heareth our Lord speaking in her 1. Reg. 3. and receaueth from his mouth the word of comfort Blessed are those eares that receaue the sound of the diuine voice and listen not to the whisperings of the world Blessed indeed are those eares that harken not to the voice which soūdeth outwardly Matt. 13. but vnto truth which teacheth inwardly Blessed are the eies that being shut vp to outward thinges are attentiue to those things that are internall Blessed are they that enter into the inward thinges and indeauor to prepare themselues more and more by daily exercises to the attayning of heauenly secrets Blessed be they that delight to attend to the seruice of God cast from them all impedimentes of this world 2. Consider these thinges my soule and shut vp the dores of thy sensuall desires that thou maist heare what thy lord God speaketh in thee Ps 14. Thus saith thy beloued I am thy safety thy peace and thy life Keep thy selfe with me and thou shalt find peace Forsake all transitory thinges and seeke those that be euerlasting Ps 34. What are temporall things but deaceauing snares and what do all creatures auaile thee if thou bee forsaken by the Creatour Forsake therefore all earthly thinges and labour to please
shall I go without thee Graunt patience Lord euen this tyme also Help me my God then I will not feare how much soeuer I be oppressed 2. And now in this what shall I say Matt. 6. Lord thy wil be done I haue wel deserued to be afflicted and grieued Surely I ought to beare it and I would to God I might beare it with patience vntill the tempest be passed ouer and it become calme But thy omnipotent hand is able to take this temptation from me and to asswage the violence therof that I vtterly sinke not vnder it as oftentimes heretofore thou hast done vnto me my Lord my Mercy And how much the more hard it is to me so much the more easie is this change of thy mighty hand to thee CHAP. XXX Of crauing the diuine aide and confidence of recouering grace SONNE †Our Lord. I am thy Lord who do vse to giue comfort in the day of tribulation †Nahū 1. Come vnto me whē it is not well with thee Matt. 11. This is that which most of all hindreth heauenly consolation that thou art slow in turning thy selfe vnto praier For before thou dost earnestly commend thy selfe to me thou seekest many comforts and delightest thy selfe in outward things And hence it proceedeth that all doth little profit thee vntill thou consider that I am he that deliuer those that trust in me and that out of me there is neither powerfull help nor profitable counsell nor remedy that can continue But now thou hauing recouered breath after the tēpest gather strength againe in the light of my mercies for I am at hand saith our Lord Matt. 23. to repaire all not only entirely but also aboundantly 2. Is there any thing hard to me or am I like vnto him that promiseth and performeth not Where is thy faith Be firme and constant Take courage and be patient comfort wil be giuen thee in due time Attend me expect I will come and cure thee It is a temptation that vexeth thee and a vaine feare that affrighteth thee What els doth the care for furture incertainties bring thee but sorrow vpon sorrow Sufficient for the day is the euill therof Matt. 6. It is a vaine and vnprofitable thinge to be grieued or to reioice for future things that perhaps will neuer happen 3. But it is incident to man to be deluded with such imaginations and a signe of little courage to be so easily drawne away by the suggestion of the enemy For he careth not so he delude and deceaue thee whether it be true or false which he proposeth whether he ouerthrow thee with the loue of present or the feare of future things Let not therfore thy hart be troubled Ps 90. neither do thou feare Belieue in me and put thy trust in my mercy When thou thinkest thy self furthest off frō me often times I am neerest vnto thee When thou iudgest that almost all is lost then oftētimes greatest gaine of merit is at hand All is not lost when any thing falleth out contrary vnto thee Thou must not iudg according to that which thou feelest for the present nor giue thy selfe ouer to any griefe from whence soeuer it cōmeth as though all hope of deliuery were quite gone 4. Thinke not thy selfe wholy left although for a time I haue sent thee some tribulatiō or with drawne thy desired comfort for this is the way to the Kingdome of heauen And without doubt it is more expedient for thee the rest of my seruants that ye be exercised with many aduersities then that ye should haue all things according to your desires I know the secret thoughts of thy hart and that it is very expedient for thy soules health that thou be left somtimes without tast and feeling of spirituall sweetnes least perhaps thou shouldest be puffed vp with good successe and shouldest please thy selfe in that which thou art not That which I haue giuen I can take away and restore it againe when I please 5. When I giue it it is mine when I withdraw it I take not any thing that is thine for mine is euery good Iac. 1. and euery perfect gift If I send thee affliction or any crosse whatsoeuer repine not nor be not dismayed I can quickly lift thee vp againe and turne all thy sorrow into ioy Neuerthelesse I am iust and greatly to be praised when I do all this vnto thee 6. If thou be wise and consider well thy case thou wilt neuer yield so cowardly to griefe for any aduersity that befalles thee but rather reioyce and giue thanks yea to accompt this thy only ioy that afflicting thee with sorrows I do not spare thee As my Father hath loued me I also loue you said I vnto my beloued Disciples whom certainly I sent not to temporall ioyes Ioan. 15. but to great conflicts not to honours but to contempts not to idlenes but to labours not to rest but to bring much fruit in patience My Sonne remember these words CHAP. XXXI Of the contempt of all creatures to find our Creatour LORD * The Seruant I stand yet in need of great grace if I must go so far as that no man or creature can hinder me For as long as any thing houldeth me I cānot fly freely vnto thee He desired to fly with great liberty that said Who will giue me winges like a doue Ps 54. and I will fly and rest What thing more quiet then a simple eye Matt. 6. And what more free then he that desireth nothing vpon earth Man ought therfore to ascend aboue all creatures and perfectly to forsake himselfe and to remaine in excesse of mind consider that thou who art the maker of all things hast nothing amongst creatures like vnto thee And vnlesse a man be free frō the affection of all creatures he cānot with freedome of mind attend vnto diuine thinges And for this cause there are so few contemplatiue men to be found for that few can wholy sequester themselues from fading creatures 2. Much grace is necessary to lift vp a soule and to carry it aboue it selfe And vnlesse a man be lifted vp in spirit and deliuered from all creatures and wholy vnited vnto God whatsoeuer he knoweth and whatsoeuer he hath is of little accompt Long shall he be little and lye in earthly basenes that esteemeth any thing great but the one only vnmeasurable and eternall good For whatsoeuer is not God is nothing and ought to be accounted as nothing There is great difference betweene the wisdome of a spirituall and deuout person and the knowledge of a learned and studious Clerke Far more noble is that learning which floweth from aboue from the diuine influence then that which is painfully gotten by the wit of man 3. There are many that desire contemplation but they endeauour not to exercise those thinges that are required therunto It is a great hinderance that we rest in signes sensible
thing which we desire pag. 166. That true comfort is to be sought in God alone pag. 169. That all our care is to be placed in God pag. 171. That temporall miseries by the exāple of Christ are to be born patiently pag. 173. Of suffering of iniuries and who is proued to be truly patient pag. 175. Of the acknowledging of our owne infirmity and of the miseries of this life pag. 178. That we are to rest in God aboue all his gifts pag. 181. Of the remembrance of the manifould benefits of God pag. 186. Of foure things that bring much peace pag. 190. Of flying curious inquiry of the life of others pag. 193. VVherin doth the firme peace of the hart and true profit consist pag. 194. Of the excellency of a free mind which humble prayer bettter deserueth then reading pag. 197. That priuate loue most hindreth from the chiefest good pag. 199. Against the tongue of Slaūderers pag. 202. How we ought to call vpon God and blesse him when tribulation draweth neere pag. 203. Of crauing the diuine aide confidence of recouering grace pag. 205. Of the contempt of all creatures to find our Creatour pag. 209. Of the denyall of our selues and for saking our affections pag. 212. Of Inconstancy of hart and of directing our finall intentions vnto God pag. 215. That God is sweet aboue all things and in all things to him that loueth pag. 216. That there is no security from temptation in this life pag. 219. Against the vain iudgmēts of men pag. 221. Of a full and pure resignation of our selues for the obtaining freedome of hart pag. 223. Of good gouernment in outward things of recourse to God in dāgers pag. 226. That a man be not ouer earnest in his affaires pag. 228. That man hath no good of himselfe nor any thing wherof he can glory pag. 229. Of the cōtempt of all temporal honours pag. 232. That our peace is not to be placed in men pag. 233. Against vain secular knowledg pag. 235. Of not drawing outward things to our selues pag. 238. That credit is not to be giuen to all men and how prone man is to offend in words pag. 239. Of putting our trust in God when euill words arise pag. 243. That all grieuous things are to be endured for life euer lasting pag. 247. Of the euerlasting day and shortnesse of this life pag. 249. Of the desire of euerlasting life and how great rewards are promised to those that fight valiantly pag. 254. How a desolate person ought to offer himself into the hands of God pag. 259. That a man ought to imploy himselfe in works of humilty when force is wāting for higher exercises pag. 265. That a man ought to esteeme himselfe vnworthy of comfort and to haue deserued stripes pag. 266. That the grace of God is not giuen to those that sauour of earthly things pag. 269. Of the different motions of Nature Grace pag. 272. Of the corruption of nature efficacy of diuine grace pag. 278. That we ought to deny our selues and imitate Christ by the Crosse pag. 282. That a man be not too much deiected whē he falleth into some defects pag. 285. Of not searching into high matters and into the secret iudgmēts of God pag. 288. That all our hope trust is to be fixed in God alone pag. 295. THE FOVRTH BOOKE VVITH how great reuerence Christ is to be receaued pag. 300. That great goodnesse charity of God is bestowed vpon man in this Sacrament pag. 308. That it is profitable to communicate often pag. 313. That many benefits are bestowed vpon them that cōmunicate deuoutly pag. 317. Of the dignity of this Sacrament and Priestly function pag. 321. An Interrogation of the exercise before Communion pag. 325. Of the discussing of our owne conscience purpose of amendment pag. 326. Of the oblation of Christ on the Crosse resignation of our selues pag. 329. That we ought to offer vp our selues and all that is ours vnto God and to pray for all pag. 331. That the holy Communion is not lightly to be forborne pag. 335. That the Body of Christ and the holy Scripture are most necessary vnto a faithfull soule pag. 340. That he that is to communicate ought to prepare himselfe with great diligence pag. 346. That a deuout soule ought to desire with her whole hart to be vnited vnto Christ in the Sacrament pag. 349. Of the feruent desire of some deuout persōs to receaue the body of Christ pag. 352. That the grace of deuotiō is obtained by humility denial of our selues pag. 354. That we ought to manifest our necessities vnto Christ to craue his grace pag. 357. Of burning loue and vehement desire to receaue Christ pag. 359. That a man be not a curious searcher of this Sacramēt but an hūble follower of Christ submitting his sense vnto faith pag. 363. OF THE FOLLOVVING OF CHRIST THE FIRST BOOKE CHAP. I. Of the imitation of Christ and contempt of all the vanities of the world HE that followeth me Ioan. 8. walketh not in darknesse saith our Lord. These are the words of Christ by which we are admonished that we ought to imitate his life and manners if we will be partakers of his diuine light and be deliuered from all blindnesse of hart Let therfore our chiefest care be to meditate vpon the life of Iesus Christ 2. The doctrine of Christ exceedeth all the doctrine of the Saints and he that had the light of spirit would discouer therin a secret and hidden Manna But it falleth out that many who often heare the Ghospell of Christ do yet feele in themselues but slender motion of any holy desire because they are void of the spirit of Christ But whosoeuer will fully and feelingly vnderstand the words of Christ must endeauour to conforme his life wholy to the life of Christ 3. What will it auaile thee to dispute profoundly of the Trinity if thou be voyd of humility and therby displeasing to the Trinity High words surely make a man neither holy nor iust but a vertuous life maketh him deare to God I had rather feele compunction then vnderstand the definition therof 1. Cor. 13. If thou didest know the whole Bible by hart and the sayings of all the Philosophers what would all that profit thee without charity and the grace of God Vanity of vanities and all is vanity but only to loue God Eccles 1. and wholy to serue him This is the highest wisdome by contempt of the world to tend towards the Kingdome of heauen 4. It is therfore vanity to seeke after fading riches and to repose trust in them It is also vanity to gape after honours and to climbe to high degrees It is vanity to follow the appetites of the flesh and to labour for that for which thou must afterwards suffer more grieuous punishment Vanity it is to wish to liue long and to be carelesse to liue well It is vanity to mind only
this world but they were precious and beloued in the eyes of God They were grounded in true humility liued in simple obedience walked in charity and patience and therfore they profited dayly in spirit and obteyned great grace in Gods sight They were giuen for an example and patterne of pefection in Gods Church and their example should more styr vs vp to a desire of our spirituall profit then the number of the luke-warme and dissolute liuers draw vs to the neglect therof 5. O how great was the feruour of all religious persons in the beginning of their holy institution How great was their deuotion to prayer How diligent emulation of vertue How exact discipline florished How great reuerence and obedience vnder the rule of their Superiour obserued they in all things Their footsteps yet remaining do testify that they were indeed holy and perfect men who fighting so valiantly trode the world vnder their feet Now he is greatly accompted of that breaketh not the rule and that can with patience endure that which he hath professed 6. O couldnes and negligence of our time that we so quickly decline from our first feruour and are come to that passe that very slouth and couldnes of spirit makes our owne liues tedious vnto vs Would to God the desire to profit in vertue did not wholy sleepe in thee who hast often seene the holy examples of deuout and religious soules CHAP. XIX Of the Exercise of a good and Religious person THE life of a Religious person ought to shine with all vertues Matt. 5. that he may inwardly be such as outwardly he seemeth to men And with reason thou oughtest to be much more within then is perceaued without Ps 33. Heb. 4. Ps 15. for God behouldeth the hart whom we ought most highly to reuerence whersoeuer we are and walke in purity like Angels in his sight and to renew dayly our purposes and styr vp our selues to feruour as though this were the first day of our conuersion and to say Help me my God in this my good purpose and in thy holy seruice and graunt that I may now this day begin perfectly for that which I haue done hitherto is nothing 2. According to our purpose shal be the successe of our profit and much diligence is necessary to him that will profit much And if he that firmely purposeth often faileth what shall he do that seldome purposeth any thing or with little certainty It may fall out sundry waies that we leaue off our purpose and if for light occasiōs we omit our accustomed exercises it seldome passeth without some losse The purpose of iust men is rather grounded vpon the grace of God then on their owne wisdome in whom also they alwaies haue confidence in whatsoeuer they take in hand For man doth purpose Prou. 16. but God disposeth neither is the way of man in his owne hands 3. If an accustomed exercise be sometimes omitted for some worke of charity or of intention to profit our neighbour it may easily afterward be recouered Eccles 7. but if it be lightly left through inconstancy or negligence it is an offence and will proue hurtfull Though we endeauour what we can yet shall we faile in many things But yet we must alwaies purpose somthing certaine especially against that which most hinders vs We must examine well and order both our exteriour and interiour actions for that both are expedient for our progresse in vertue 4. If thou canst not alwaies recollect thy selfe yet do it somtimes and that at least once euery day to to wit in the morning or euening In the morning make thy good purpose Deut. 4. in the euening examine thy selfe what thou hast byn that day in word deed or thought for that in these oftentimes perhaps thou hast offended God and thy neighbour Arme thy selfe with courage against the malicious attempts of thine enemy Refraine Gluttony thou shalt more easily bridle all the disordered inclinations of the flesh Neuer be altogeather idle but either reading or writing or praying or meditating or labouring somthing of profit for the common good but bodily exercises are to be discreetly vsed and not to be vndertaken equally of all 5. Those things that be not cōmon are not to be done in the sight of all for priuate things are best done in secret But thou must beware thou neglect not that to which thou art bound by common rule and be ready in performing thy priuate deuotions but hauing fully faithfully accomplished all thy duties and those things that were enioyned thee if thou hast further leasure returne to thy selfe as thy deuotion desireth All cannot vse the same exercise but one is more conuenient for this person another for that According to the diuersity of times also diuers exercises are fitting for some suite better with festiuall dayes others with daies of labour We haue need of one kind in temptations and of others in time of peace and quiet We desire to thinke of other things when we are sorrowfull then we do when we are cheerfull in our Lord. 6. When principall feasts draw neere good exercises are to be renewed the intercessions of Saints more feruently to be implored Frō feast to feast we should make some good purpose as though we were then to depart out of this world to come to the euerlasting feasts of heauen And therfore we ought to prepare our selues carefully at holy times and to liue more deuoutly and to keep more exactly all things that we are to obserue as though shortly we were to receaue reward of our labour at Gods hands 7. And if it be differred let vs think that we were not well prepared Rom. 8. nor worthy as yet of so great glory as shall be reuealed in vs at the time appointed and let vs labour to prepare our selues better for our departure Blessed is that seruant sayth S. Luke the Euangelist whom when his Lord commeth Luc. 12. he shall find watching Matt. 24. verily I say vnto you he shall place him ouer all that he possesseth CHAP. XX. Of the loue of Solitude and Silence SEEKE a fit time to attend to thy selfe and often thinke of the benifits of God Leaue curious things Read ouer such matters as may cause rather compunction thē the labour of much study If thou withdraw thy selfe from superfluous talke and idle wandring about as also from hearing of newes and tales thou shalt find sufficient and fit time to thinke of good things The greatest Saints auoyded the company of men as much as they could Heb. 3. and chose to liue to God in secret 2. One said As often as I haue bene amongst men Senec. ep 7. I haue returned lesse man The same we find by experience when we talke long It is easier to keep silence altogeather then not to exceed in words It is easier for a man to keepe home then to demeane himselfe as he ought in all things abroad He
and thy prayer directed vnto Christ without ceasing If thou canst not contemplate high and heauenly things rest thy selfe in the passion of Christ and dwell willingly in the wounds of his sacred body For if thou fly deuoutly vnto his holy wounds and to the precious markes of his passion thou shalt feele great comfort in tribulation neither wilt thou much care for being despised of men and wilt easily beare the wordes of slaunderous tongues 5. Christ was also in the world despised and in great necessity Matt. 1.12.5.26 Ioan. 15. forsaken by his acquaintāce friends in the middest of slaunders Christ would suffer and be contemned darest thou complaine Christ had aduersaries and backbiters and wilt thou haue all men thy friends benefactours For what shall thy patience be crowned 2. Tim. 21. if no aduersity happen vnto thee If thou wilt suffer no aduersity how wilt thou be the friend of Christ Suffer with Christ for Christ if thou desire to raigne with Christ 6. If thou haddest once perfectly entred into the hart of Iesus and tasted a little of his burning loue then wouldest thou not weigh thy owne commodity or discommodity but wouldest rather reioyce at flaunders when they should chance to be cast vpon thee for the loue of Iesus maketh a man to despise himselfe A louer of Iesus of truth a true spirituall person and free from inordinate affections can freely turne himselfe vnto God and lift himselfe aboue himselfe in spirit and with great ioy of his soule rest in God 7. He that iudgeth of all things as they are Esa 54. and not as they are said and esteemed to be is truly wise and taught rather by God then men He that can liue spiritually make small reckoning of outward things neither requireth places nor attendeth times for performing of deuout exercises A spiritual mā quickly recollecteth himselfe because he neuer yieldeth ouer himselfe wholy to outward things He is not hindred by outward labour or busines which may be necessary for the time but as things fall out so he frameth himselfe vnto them He that hath well ordered and disposed all things within careth little for the vaine inuentions and peruerse inclinations of men So much is a man hindred and distracted how much he draweth matters vnto himselfe 8. If all went well with thee and thou hadest thy hart well purged all things would fall out to thy good and profit But many things displease and often trouble thee Rom. 5. 1. Cor. 4. because thou art not yet perfectly dead vnto thy selfe nor free from the affection of earthly things Nothing so defileth and intangleth the hart of man as the impure loue to creatures If thou refuse outward comfort thou wilt be able to contemplate the things of heauen and often receiue internall ioy CHAP. II. Of humble submission RESPECT not much who is with thee or who is against thee Endeauour and take care that God may be for thee in euery thing thou doest Haue a good conscience Ps 27. and God will defend thee For whom God will help no malice of man can hurt If thou canst hould thy peace and suffer without doubt thou shalt see that our Lord wil help thee He knoweth the time and manner how to deliuer thee and therfore thou oughtest to resigne thy selfe vnto him It belongs to God to help and to deliuer from all shame Oftentimes it is very profitable for the better keeping of humility that others know and reprehend our faults 2. When a man humbleth himselfe for his faults then he easily pacifieth others and quickly satisfieth those that are offended with him God protecteth and deliuereth the humble he loueth and comforteth the humble vnto the humble man he inclineth himselfe vnto the humble he giueth great grace and after his humiliation he raiseth him vnto glory Matt. 11. Vnto the humble he reuealeth his secrets and sweetly draweth and inuiteth him vnto himself The humble when he hath receaued confusion is in peace for that he resteth in God and relieth not on the world Do not thinke that thou hast profited any thing vnlesse thou esteeme thy selfe inferiour to all CHAP. III. Of a good and peaceable man FIRST keep thy selfe in peace and then maist thou pacify others A peaceable man doth more good then he that is well learned A passionate man turneth good into euill and easily belieueth the worst A good peaceable man turneth all things into good 1. Cor. 15. He that is well in peace is not suspitious of any But he that is discontented troubled is tossed with diuers suspitions he is nether quiet himself nor suffereth others to be quiet He often speaketh that which he ought not to speake and omitteth that which were more expedient for him to do Matt. 7. He cōsidereth what others are boūd to do and neglecteth that which he is bound to himselfe First therfore haue a carefull zeale ouer thy selfe Act. 1. and then thou maist iustly shew thy selfe zealous of thy neighbours good 2. Thou knowest well how to excuse and colour thine owne deeds and thou wilt not receaue the excuses of others Gal. 6. It were more meet that thou didest accuse thy self and excusedst thy brother 1. Cor. 13. If thou wilt be borne withall beare also with another Behould how farre off thou art as yet from true charity and humility which knoweth not how to be angry with any or to be moued with indignation but only against himselfe It is no great matter to conuerse with the good and those that are of a gentle disposition 〈…〉 for that is naturally pleasing to all and euery one willingly enioyeth peace and loueth those best that agree with him But to be able to liue peaceably with the vnquiet peruerse minds or with the disorderly or such as contradict vs is a great grace and very commendable 3. Some there are that keep themselues in peace and are in peace also with others And there are some that neither are in peace themselues nor suffer others to be in peace they are troublesome to others but alwaies more troublesome to themselues And others there are that keep themselues in peace and labour to bring others vnto peace Our whole peace in this miserable life consisteth rather in humble suffering then in not feeling aduersities He that can best tell how to suffer will best keep himselfe in peace He is a conquerour of himselfe a Lord of the world friend of Christ and heyre of heauen CHAP. IIII. Of a pure mind and vpright intention VVITH two wings man is lifted vp from earthly vanities that is with simplicity purity Simplicity ought to be in our intention Purity in our affection Simplicity fixeth the eyes of the soule in God Purity apprehendeth and tasteth his sweetnes No good action will hinder thee if thou be inwardly free from inordinate affection If thou intend and seek nothing els but the will of
God for in the great Saints and ancient Prophets there was oftentimes such kind of alteration 5. For which cause one when he had grace said Psal 29. I sayd in my plenty I will not be moued euerlastingly But when this was gone from him he addeth what he found in himselfe saying Thou turnedst thy face frō me and I became troubled Ibid. Yet doth he not despaire in the middest of these changes but more earnestly prayeth vnto our Lord and saith Ibid. Vnto thee o Lord I will cry and I will pray vnto my God Lastly he receaueth the fruit of his prayer and witnesseth that he was heard saying Our Lord hath heard me Ibid. and taken pitty on me our Lord is become my helper But wherin Thou hast turned saith he my sorrow into ioy Ibid. and thou hast compassed me about with gladnes If great Saints haue byn so dealt withall we that are poore and weake ought not to despaire if we be sometimes feruent and sometimes cold Ioan. 3. for the spirit commeth and goeth according to the good pleasure of his will For which cause blessed Iob saith Iob. 7. Thou visitest him early in the morning and suddainly thou prouest him 6. Whereupon therfore can I hope or wherin ought I to trust but in the great mercy of God alone and in the only hope of heauenly grace For whether I enioy the presence of good men or deuout brethren or faithfull friends or holy bookes or learned treatises or sweet songs and hymnes all these help little and haue little sauour when grace forsaketh me and I remaine left in my owne pouerty At such a tyme there is no better remedy then patience and the resigning of my selfe vnto the will God Luc. 9. 7. I neuer found any so religious and deuout that hath not had somtimes a withdrawing of grace or felt not a decrease of feruour There was neuer Saint so highly rapt and illuminated who first or last was not tempted For he is not worthy of the high contemplation of God who hath not byn exercised with some tribulation for Gods sake For temptation going before is wont to be a signe of ensuing comfort And vnto those that are proued by temptations heauenly comfort is promised He that shall ouercome Apoc. 21. saith he I will giue him to eate of the wood of life 8. But diuine comfort is giuen that a man may be stronger to beare aduersities There followeth also temptation least we should wax proud of that good The diuell sleepeth not 1. Pet. 5. neither is our flesh as yet dead therfore cease not to prepare thy selfe to the battaile for on thy right hand and on thy left are enemies that neuer rest CHAP. X. Of thankefulnesse for the Grace of God VVHY seekest thou rest since thou art borne to labour Dispose thy self to patience Iob. 3. rather then to comforts and to the bearing of the Crosse rather then to gladnes Luc. 14. What secular person is there that would not willingly receaue spirituall ioy and comfort if he could alwaies haue it Spirituall comforts exced all the delights of the world and all the pleasures of the flesh All worldly delights are either vaine or vncleane but spiritual delights are only pleasant and honest produced by vertues and infused by God into pure harts But no men can alwaies enioy these diuine comforts according to his desire for the time of temptation it not long away 2. False freedome of mind and great trust of our selues is very contrary to heauenly visitation God doth well in giuing grace but man doth euill in not returning it againe wholy vnto God with thankesgiuing And therfore the gifts of grace cannot flow in vs Eccles 1. because we are vngratefull to the giuer and returne them not wholy to the headfountaine For grace is euer due to him that is thankefull and from the proud shall be taken that which is wont to be giuen to the humble 3. I desire not that consolation that taketh from me compunction nor that contemplation which breedeth a haughty mind For all that is high is not holy nor all that is sweet good nor euery desire pure nor euery thing that is deare vnto vs is gratefull to God I do willingly accept of that grace wherby I may euer become more humble and fearefull and be made more ready and able to forsake my selfe He that is taught by the gift of grace and by the scourge of the withdrawing therof will not dare to attribute any good to himselfe but will rather acknowledge himselfe poore and naked Matt. 22. Giue vnto God that which is Gods and ascribe vnto thy selfe that which is thine owne that is giue thankes vnto God for his grace and acknowledge that nothing is to be attributed to thee but only sinne and the punishment due thereunto 4. Content thy selfe and desire alwaies the meanest and lowest things and the highest shall be giuen thee for the highest stand not without the lowest The highest Saints before God Luc. 14. are the least in their owne iudgments And how much the more glorious so much the humbler within thēselues Those that are full of truth and heauenly glory are not desirous of the vaine glory of this world Those that are firmely setled and grounded in God can no way be proud And they that ascribe all vnto God what good soeuer they haue receaued Ioan. 5. seek not glory one of another but would haue that glory which is from God alone and desire aboue all things to praise God in himselfe and in all the Saints and alwaies tend vnto the same 5. Be therfore gratefull for the least gift and thou shalt be made worthy to receaue greater Let the least be vnto thee also as the greatest and the most contemptible as an especiall gift If thou consider the worth of the giuer no gift will seeme little or of meane esteeme For it is not little that is giuen by the soueraigne Maiesty of God Yea if he should giue punishment and stripes it ought to be gratefull for that he doth it alwaies for our saluation whatsoeuer he permitteth to happen vnto vs. He that desireth to keep the grace of God let him be thankfull for the grace giuen and patient for the taking away therof Let him pray that it may returne Let him be wary and humble least he leese it CHAP. XI How few the louers of the Crosse of Christ are IESVS hath now many louers of his heauenly kingdome but few bearers of his Crosse He hath many desirous of comfort but few of tribulation He findeth many companions of his table but few of his abstinence All desire to reioyce with him few will suffer any thing for him or with him Many follow Iesus vnto the breaking of bread but few to the drinking of the Chalice of his passion Many reuerence his miracles Luc. 9.22 few follow the ignominy of his Crosse Many loue Iesus
as long as aduersities happen not Many praise and blesse him as long as they receaue any comfort from him But if Iesus hide himself and leaue them but a while they fall either into complaint or into too much deiection of mind 2. But they that loue Iesus for Iesus and not for some comfort of their owne blesse him in all tribulation and anguish of hart as well as in the greatest cōfort And although he should neuer giue them comfort they notwithstanding would euer prayse him and alwaies giue him thankes 3. O how powerfull is the pure loue of Iesus Phil. 2. which is mixed with no selfe-loue nor proper interest Are they not all to be called hirelings that euer seeke comforts Do they not shew themselues to be rather louers of themselues then of Christ that alwaies thinke of their commoditie gaine Where may one be found that will serue God without looking for reward 4. It is hard to find any one so spirituall that is free from the loue of all earthly things For where is any that is indeed poore in spirit and free from all affection of creatures Far hence Prou. 31. and from the end of the world is his price If a man should giue all his wealth yet is it nothing And if he should do great pennance yet is it little And if he should attaine to all knowledg he is yet far off And if he should haue great vertue and very feruent deuotion yet there is much wanting to wit one thing which is most necessary for him Matt. 16. What is that That leauing all he forsake himselfe and go perfectly from himselfe and retaine nothing of selfe-loue And when he hath done al that he knoweth to be done let him thinke that he hath done nothing 5. Let him not weigh that much which might be much esteemed but according to truth let him affirme himselfe to be an vnprofitable seruant as our Sauiour hath sayd When you shall haue done al things that are commanded you say We are vnprofitable seruants Luc. 17. Then may he be truly poore in spirit and naked and say with the Prophet Psal 24. I am alone and poore yet no man richer no man more powerfull no man more free thē he that can leaue himselfe and all things and put himselfe in the meanest and lowest place CHAP. XII Of the high way of the holy Crosse VNTO many seemeth hard this speach Deny thy selfe take vp thy Crosse Matt. 16. and follow Iesus But it will be much harder to heare that last word Get yee away from me Matt. 15. yee cursed into euerlasting fire For they that now willingly heare and follow the word of the Crosse shall not then feare to heare the sentence of euerlasting damnation This signe of the Crosse shall be in heauen when our Lord shall come to iudgment Then all the seruants of the Crosse who in their life time conformed themselues vnto Christ crucified shal draw neer vnto our Lord with great confidence 2. Why therfore fearest thou to take vp the Crosse which leadeth thee to a kingdome In the Crosse is health in the Crosse is life in the Crosse is protection against our enemies in the Crosse is infusion of heauenly sweetnes in the Crosse is strength of mind in the Crosse is ioy of spirit in the Crosse is the height of vertue in the Crosse is the perfection of sanctity There is nor health of the soule nor hope of euerlasting life but in the Crosse Take vp therfore thy Crosse and follow Iesus thou shalt go into life euerlasting Luc. 14. He is gone before bearing his Crosse and is dead for thee on the Crosse Ioan. 19. that thou maiest also beare thy Crosse desire to dy on the Crosse with him For if thou dyest with him thou shalt also liue with him And if thou be his companion in payne 2. Cor. 1. thou shalt be partaker with him also in glory 3. Behould in the Crosse al doth consist and all lyeth in ending our life vpon it for there is no other way vnto life and vnto true inward peace but the way of the Holy Crosse and of daily mortification Go where thou wilt seeke whatsoeuer thou wilt thou shalt not find a higher way aboue nor a safer way below then the way of the holy Crosse Dispose order all thinges according to thy will and iudgment yet thou shall euer find that of necessity thou must suffer somewhat either willingly or against thy will so as thou shalt neuer fully auoide the Crosse For either thou shalt feele payne in thy body or in thy soule thou shalt suffer tribulation of spirit 4. Somtimes thou shalt be forsaken of God somtimes thou shalt be troubled by thy neighbours which is more oftentimes thou shalt be irksome to thy selfe neither canst thou be deliuered or eased by any remedy or comfort but so long as pleaseth God thou oughtest to beare it For God will haue thee learne to suffer tribulation without comfort and that thou submit thy selfe wholy to him and become more humble by tribulation No man hath so liuely a feeling of the passion of Christ as he who hath chaunced to suffer the like The Crosse therfore is alwayes ready euery where attendeth thee Thou canst not escape it whither soeuer thou flyest for whersoeuer thou goest thou carriest thy selfe with thee and shalt euer finde thy selfe both aboue and below without within which way soeuer thou doest turne thee alwayes thou shalt find the Crosse and euery where of necessity thou must haue patience if thou wilt haue inward peace and deserue an euerlasting Crowne 5. Yf thou beare the Crosse willingly it will beare thee and lead thee to thy desired end to wit where there shal be an end of suffering though heere there shall not Yf thou beare it vnwillingly thou makest for thy selfe a new burthen and increasest thy loade and yet notwithstanding thou must beare it Yf thou cast away one Crosse without doubt thou shalt find another that perhaps a more heauy 6. Thinkest thou to escape that which no man could euer auoyd Which of the Saintes in the world was without Crosses and tribulations Verily Iesus Christ our Lord was neuer one houre without paine of suffering so long as he liued Christ saith he ought to suffer Luc. 24. rise againe from death and so to enter into his glory and how doest thou seek any other way then this high way which is the way of the holy Crosse 7. The whole life of Christ was a Crosse and Martyrdome and doest thou seeke rest and ioy Thou art deceaued thou art deceaued if thou seekest any other thing then to suffer tribulations for this whole mortall life is full of miseries Iob. 7. and inuironed on euery side with Crosses And how much the more one hath profited in spirit so much the heauier Crosses he oftentymes findeth for the loue he beareth to
thy Creatour and be faithfull vnto him that thou maist attaine vnto true happines CHAP. II. That truth speaketh inwardely without noyse of VVordes SPEAKE Lord The Seruant for thy seruant heareth I am thy seruant graunt me vnderstanding that I may know thy testimonies 1. Reg. 3. Ps 118. Stir vp my hart to heare the wordes of thy mouth Let thy speach descend as the dew into my soule The children of Israel in times past said vnto Moyses Speake thou vnto vs and we shall heare thee Let not our Lord speake vnto vs least perhaps we dye Exod. 20. Not so Lord not so I beseech thee But rather with the Prophet Samuel 1. Reg. 3. I humbly and earnestly intreat speak Lord for thy seruant heareth Let not Moyses speake vnto me nor any of the Prophets but thou rather speake my Lord God the inspirer and enlightener of all the Prophets for thou alone without them canst perfectly instruct me but they without thee can profit nothing 2. They can pronounce words but they giue not spirit They speake maruelous well but if thou hould thy peace they inflame not the hart They deliuer the letters but thou openest the sense They bring forth mysteries but thou disclosest the vnderstanding of sealed thinges They declare thy commaundemēts but thou helpest to fulfill them They shew the way but thou giuest strength to walke it They worke only exterioutly but thou instructest and enlightnest the hartes They water outwardly but thou giuest fruitfulnes They sound forth wordes but thou giuest vnderstanding to the hearing 3. Let not therfore Moyses speak vnto me but thou my Lord God the euerlasting truth least perhaps I should dye and become without fruit if I be warned outwardly only and not inflamed within least the word heard and not fulfilled knowen and not loued belieued not obserued should increase my iudgment Speake therefore Lord for thy seruant heareth 1. Reg. 3. for thou hast the words of euerlasting life Speake vnto me to the comfort of my soule and to the amendment of my whole life Ioan. 6. and to thy prayse and glory and euerlasting honor CHAP. III. That the wordes of God are to be heard with humility and that many weigh them not SONNE †Our Lord. heare my words wordes of great comfort excelling al the knowledg of the Philosophers and wise men of this world My wordes are spirit and life not to be waighed by the vnderstanding of man Ioan. 6. They are not to be drawne to vaine liking but to be heard with silence and to be receaued with al humility and great affection And I said * The Seruant Psal 93. Blessed is the man whō thou shall instruct O Lord and shalt teach thy law that thou maist giue him quietnes from euill daies and that he be not destroyed vpon earth 2. I saith our †Our Lord. Heb. 1. Lord haue taught the Prophets from the beginning and cease not continually to speake to euery one but many are deafe and giue no eare to my speach The greater number doe more willingly listen to the world then to God follow sooner the desires of their fleshe then the will of God The world promiseth temporall small things and is serued with great diligence I promise most high and eternall thinges and the hartes of men are nothing moued with it Who is he that serueth and obeyeth me with equall care to that with which the world the Lords therof are serued Esa 23. Blush Sidon saith the sea And if thou aske the cause heare wherefore For a little prebend a long iorney is vndertaken for euerlasting life many will scarce once lift a foote from the ground A thing of small value is sought after greedily for a penny somtimes there is great contention for a vaine thing and sleight ptomise men doubt not to toile day and night 3. But alas for an vnchangeable good for an inestimable reward for the highest honour and glory without end they are loath to take the least paines Blush therefore flouthfull and complayning seruant that they are found more ready to distruction then thou to life They reioyce more at vanity then thou at truth Rom. 1. Matt. 24. And yet they are somtimes frustrated of their hope but my promise deceaueth none nor sendeth him away empty that trusteth in me I will giue that which I haue promised I will fulfill that which I haue said Apoc. 2 but to him that remaines faithfull in my loue to the end I am the reward of all good Matt. 5.15 and do try my deuout seruants in forcible proofes 4. Write my words in thy hart and thinke diligently of them for they will be necessary in time of tēptation What thou vnderstandest not when thou readest thou shalt know in the day of visitation I am wont to visite my elect two seuerall waies to wit with temptation and comfort And I dayly read two lessons vnto them one reprehending their vices another exhorting them to the increase of vertues He that hath my words despiseth them hath within himselfe that shall iudg him at the last day A prayer to implore the grace of denotion 5. Lord * The Seruant my God thou art all that I can desire Who am I that dare speak vnto thee I am thy poorest seruant Gen. 18. and a most vile worme much more poore and contemptible then I can or dare expresse Remember Lord that I am nothing haue nothing and can do nothing Thou alone art good iust and holy thou canst do all things performest all things leauing only a sinner voide of all good Call to mind thy mercies and fill my hart with thy grace who wilt not that thy workes be voyd 6. How can I support my selfe in this miserable life vnlesse thy mercy and grace comfort me Psal 68. Turne not thy face from me delay not thy visitation draw not away thy comfort least my soule become as earth without water vnto thee Lord teach me to fulfill thy will Ps 142. teach me to line worthily and humbly in thy sight for thou art my wisdome thou dost perfectly know me and didest know me before the world was made and before I was borne in the world CHAP. IIII. That we ought to line in truth and humility in the sight of God SONNE * Our Lord. walke in my sight in sincerity and truth and euer seeke me in playnes of hart Gen. 17. Sap. 1. He that walketh in my sight in truth shall be defended from euill incursions and truth shall deliuer him from seducers and from the detractions of the wicked 1. Ioan 8. If truth shall haue deliuered thee thou shalt be truly free and shalt not care for vaine speaches of men Lord * The Seruant it is true According as thou saist so I beseech thee let it be done with me and keepe me bring me to a happy end Let thy truth teach
oftentimes rebelleth and murmureth against him Learne therfore readily to submit thy self to thy Superiour if thou desirest to subdue thine owne passions For the outward enemy is sooner ouercome if the inward man be in good estate There is no worse enemy nor more troublesome to the soule then thou vnto thy selfe not agreeing well with the spirit Thou must of necessity haue a true contempt of thy self if thou wilt preauaile against flesh and bloud 2. Because thou louest thy selfe as yet too inordinatly therfore thou art afraid to resigne thy selfe wholy to the will of others But what great matter is it if thou that art dust Luc. 2. Ioan. 12. and nothing submittest thy selfe to a man for God when I the Almighty and highest soueraigne who created all things of nothing humbly submitted my selfe vnto man for thee I became the most humble and abiect of all men that thou mightest ouercome thy pride with my humility Learne to obey thou that art dust Learne to humble thy selfe thou earth and clay and put thy selfe vnder the feet of all men Learne to breake thine owne will and to yeild thy selfe to all subiection 3. Take courage against thy selfe and suffer not pride to liue in thee but humble and submit thy selfe to all that euery one may go ouer thee and tread thee as dirt of the streets vnder their feete Vaine man what canst thou complaine of what canst thou answere foule sinner to them that reprooue thee who hast so often offended God and so many times deserued hell But mine eye hath spared thee because thy soule was pretious in my sight that thou mightest know my loue and alwaies remaine gratefull for my benefits that thou mightest continually giue thy selfe to true subiection and humility and mightest beare patiently the contempt of thy selfe CHAP. XIIII Of the secret Iudgments of God to be considered least we be extolled in our good deeds THOV * The Seruant thundrest thy iudgements ouer me Lord and shakest all my bones with feare trembling and my soule is sore afraid I stand astonished Iob. 15. and consider for that heauens are not pure in thy sight Iob. 4 If thou hast foūd wickednes in Angels and hast not pardoned them what shall become of me Apoc. 8. Stars fell from heauen what do I presume that am dust They whose workes seemed laudable fell into the lowest and I haue seene them that did eate bread of Angels to be delighted with the huskes of swyne 2. There is no sanctity if thou o Lord withdrawest thy hand No wisdome auaileth if thou ceasest to gouerne No strength helpeth if thou leauest to defend No chastity secure if thou doest not protect it No custody of our owne profitable if thy sacred watchfullnes be not present For if thou leauest vs we sinke and perish but if thou vouchsafest to visit vs we are raised vp do enioy life We are inconstant but by thee we are strengthned we wax could but by thee we receaue heate 3. O how meanely and basely ought I to think of my selfe how little yea nothing ought I to esteem it if I seeme to haue any good O Lord how ought I to submit my selfe vnder thy vnsearchable Iudgments where I find my selfe to be nothing els but nothing and nothing O vnmeasurable waight O sea that can neuer be passed ouer where I find my selfe only and wholy nothing Where then is the lurking hole of glory Where is the confidence conceaued of vertue All vayne glory is swallowed vp in the depth of thy Iudgments which hang ouer my head 4. What is all flesh in thy sight Eccls. 23. Esa 29. Shall clay glory against him that frameth it How can he be lifted vp with vaine words whose hart is truly subiect to God All the world cannot mooue him to any elation of mind whome truth hath subiected vnto it neither shall he be mooued with the tongues of all his praisers that hath setled his whole hope in God For they also that speake behould are nothing they shall passe away with the sound of the words Ps 116. but the truth of our Lord remaineth for euer CHAP. XV. VVhat we ought to do and say in euery thing which we desire SONNE †Our Lord. say thus in euery thing Lord if it be pleasing vnto thee let this be donne in this sort Lord if it be to thy honour Iac. 3. let this be don in thy name Lord if thou seest it expedient for me and allowest it to be profitable then graunt vnto me that I may vse this vnto thine honour But if thou knowest it will be hurtfull vnto me and not profitable to the health of my soule take from me all such desire For euery desire proceedeth not from the holy Ghost though it seeme vnto man right and good It is hard to iudge whether a good spirit or the contrary driue thee to desire this or that or whether also by thine owne spirit thou be moued therunto Many are deceaued in the end who at the first seemed to be lead by a good spirit 2. Alwaies therefore whatsoeuer occurreth vnto thy mind to be desired let it be desired with the feare of God and with humility of hart and aboue all thou oughtest to commit it vnto me with full resignation of thy selfe and thou oughtest to say Lord thou knowest what is best do this or that as thou pleasest Giue what thou wilt and how much thou wilt when thou wilt Do with me as thou knowest and as best pleaseth thee and is most for thy honour Set me where thou wilt and deale with me in all things according to thy will I am in thy hand turne me and turne me againe which way soeuer thou please Behould I am thy seruant ready to obey thee in all things for I desire not to liue vnto my selfe but vnto thee and would to God it might be in some worthy and perfect manner A prayer for the fullfilling of the will of God 3. Graunt * The Seruant me thy grace sweet Iesus that it may be with me and labour with me and perseuere with me vntill the end Grant me alwaies to desire and will that which is most acceptable vnto thee Sap. 9. and best pleaseth thee Let thy will be mine and let my will euer follow thine and agree perfectly with it Let my will and nill be all one with thine and not to be able to will or refuse any thing els but what thou wilt or reiectest 4. Graunt that I may dye to all things that are in the world and to loue for thy sake to be contemned and not to be knowne in this world Graunt that aboue all things that can be desired I may rest in thee and make my hart to enioy peace in thee Thou art the true peace of the hart thou art the only rest out of thee all things are troublesome and vnquiet In peace in the selfe same that is
the attentiue thought of heauēly things as it were to passe without care through many cares not faintingly but with a certaine priuiledg of a free mind adhering by inordinate affection to no creature 2. I beseech thee most mercifull God preserue me from the cares of this life least I should be too much intangled therby from the many necessities of the body least I should be enthralled by pleasure frō all hinderāces of the soule least broken with troubles I should be deiected and dismayed I meane not frō those things that worldly vanity so greatly desireth but from those miseries that as punishments do weigh downe and hinder the soule of thy seruant Gen. 3. Rom. 7. with the generall curse of mortality that it cannot enter into liberty of spirit as often as it would 3. O my God the vnspeakable sweetnes make bitter vnto me all carnall comfort which may draw me away frō the loue of euerlasting happynes and wickedly allure me to it selfe with the force of a certaine present delight Rom. 12. Let not flesh and bloud ouercome me o Lord. Let not the world and the short glory thereof deceaue me Let not the Diuell and his subtile fraud supplant me Giue me force to resist patience to suffer and constancy to perseuere Giue me insteed of all the comforts of the world the most sweet vnction of thy spirit and in lieu of carnall loue powre into my soule the loue of thy name 4. Behould meate drinke cloathes other necessaries for the maintenance of the body are burdensome vnto a feruent spirit Graūt me to affect such nourishments in due measure and not to be intangled with an ouer great desire of thē It is not lawfull to renounce them wholy for that nature is to be maintayned but to desire superfluityes and those thinges that do rather delight then sustayne the law of God forbiddeth for otherwise the flesh would rebell against the spirit Here in I beseech thee let thy hand gouerne me and teach me that I may not exceed CHAP. XXVII That priuate loue most hindreth from the chiefest good SONNE †Our Lord. thou oughtest to giue all for all and to retaine nothing of thy selfe Know that the loue of thy selfe doth hurt thee more then any thing in the world According to the loue and affection thou bearest them so doth euery thing cleaue vnto thee more or lesse If thy loue be pure simple well ordered thou shalt be free from bondage Matt. 6. Couet not that which thou maiest not haue Be not willing to haue that which may hinder thee and depriue thee of inward liberty It is a wonderfull thing that thou committest not thy selfe wholy vnto me from the bottome of thy hart with all things that thou canst desire or haue 2. Why dost thou cōsume thy selfe with vayne griefe Exod. 18. Mich. 4. Why tyrest thou thy mind with needlesse cares Resigne thy selfe to me and thou shalt feele no losse at all If thou seekest this or that and wouldest be heere or there to enioy thine owne commoditie and pleasure thou shalt neuer be in quiet nor free from trouble of mind for in euery thing somwhat will be wanting and in euery place there will be some that will crosse thee 3. Not euery externall thing therfore attained and heaped togeather helpeth thee but it rather auaileth if thou despise it and doest root it out from thy hart which thou must not vnderstand only of thy reuenewes and wealth but of the desire of honour also and vaine praise all which do passe away with this fading world The place auayleth litle Esa 4.8 if the spirit of feruour be wanting neither shall that peace which is sought abroad long continue if the state of thy hart be destitute of a true foundation that is vnlesse thou persist in me thou maist change but not better thy selfe For when occasion doth happen thou shalt find that which thou soughtest to fly and perhaps more A Prayer for cleansing the hart obtayning of heauenly wisdome 4. Confirme * The Seruant Ps 50. me Lord with the grace of thy holy spirit Giue me force to strengthen my inward man and to purge my hart from all vnprofitable care and grief Eph. 3. not to be drawne away with sundry desires of any thing eyther little or great Matt. 6. but to consider all things Eccls. 1. 2. how they are transitory and do quickly fade that my selfe do also passe away togeather with them for nothing is permanent vnder the sunne where all things are vanity and affliction of mind O how wise is he that so considereth them 5. Graunt me Lord heauenly wisdome that I may learne aboue all things to seeke and find thee aboue all things to delight in thee and to loue thee and to thinke of all created things as they are according to the dispositiō of thy wisdome Graūt me prudently to auoyd him that flatters me Eph. 4. and to suffer patiently him that contradicts me It is great wisdome not to be moued with euery blast of wordes nor to giue eare to dangerous flattery for so we shall go on securely in the way which we haue begun CHAP. XXVIII Against the tongue of Slaunderers SONNE †Our Lord. be not grieued if some thinke euill of thee and speake that which thou dost not willingly heare 1. Cor. 4. Thou oughtest to iudge the worst of thy selfe and to thinke no man weaker then thy selfe If thou walke according to spirit thou wilt not much esteeme of flying wordes It is no small wisdome to be silent in time of euill inwardly to turne to me and not to be troubled with the iudgment of men 2. Let not thy peace be in the tongues of men For whether they iudge well or euill thou art neuerthelesse alwayes the same Where is true peace and true glory Is it not in me And he that coueteth not to please men Ioan 17. nor feareth to displease them shall enioy much peace From inordinate loue and vayne feare ariseth all disquiet of hart and distraction of the senses CHAP. XXIX How we ought to call vpon God and blesse him when tribulation draweth neere BLESSED * The Seruant o Lord be thy name for euer since it pleaseth thee that this temptation and tribulation should fall vpon me Iob. 1. Ps 112. I cannot fly it but haue need to fly to thee that thou maist help me and turne it to my good Lord I am now afflicted and it is not well with me I am much troubled with this present griefe And now beloued Father what shall I say Matt. 26. I am taken in narrow straits saue me in this houre Yea therfore I am fallē in this houre that thou maist be glorified when I shall be greatly humbled and by thee deliuered Let it please thee Lord to deliuer me for poor wretch that I am what can I do and whither
things and haue little true mortification I know not what it is nor by what spirit we are lead nor what we pretend we that seeme to be called spirituall that we take so much paynes and so great care for transitory and base thinges and scarce or seldome thinke of our owne inward profit with full recollection of our senses 4. Alas presently after a sleight recollection we breake forth and weigh not our workes with diligent examination We mind not where our affections lye nor bewaile the impurity and many faults that are in all our actions For all flesh had corrupted her way Gen. 6. 7. therfore did that generall floud ensue Sith our inward affection then is much corrupted it must needs be that our action proceeding therof be corrupted as a signe of the want of inward vigour From a pure hart proceedeth the fruit of good life 5. We aske how much one hath done but how vertuous his actions are is not so diligently considered We inquire whether he be strong rich beautifull handsome a good writer a good singer or a good labourer but how poore he is in spirit how patient and meeke how deuout spirituall is seldome spoken of Nature respecteth outward things grace turneth herselfe to the inward vertues That is often deceaued this hath her trust in God to the end she be not deceaued CHAP. XXXII Of the denrall of our selues and forsaking all our affections SONNE †Our Lord. thou canst not possesse perfect liberty vnlesse thou wholy deny thy selfe All such as be louers of themselues are bound in setters Matt. 16. 19. they are couetous curious wanderers seekers of ease and not of those thinges that appertaine to Iesus Christ but oftentimes deuising and framing that which will not continue For all shall perish that proceedeth not from God Keep this short and complete word Forsake all thou shalt find all Leaue thy inordinate desires thou shalt find rest Consider this well and when thou hast fulfilled it thou shalt vnderstand all 2. Lord * The Seruant this is not one dayes worke nor childrens sport yea in this short sentence all the perfection of Religious persons is included Sonne †Our Lord. thou must not go back nor straight waies be deiected whē thou hearest the way of the perfect but rather be stirred vp to more worthy noble attēpts or at least to conceaue an earnest desire thereof I would it were so wel with thee and thou wert come so far that thou wert no longer a louer of thy self but didst stand meetly at my beck and at his whom I haue appointed a Father ouer thee then thou shouldest exceedingly please me and all thy life would passe away in ioy and peace Thou hast yet many thinges to forsake which vnlesse thou wholy resigne ouer vnto me thou shalt not attaine to that which thou desirest I counsell thee to buy of me purified gould Apoc. 3. that thou mayst become rich that is heauenly wisdome which treadeth vnderfoot all base and earthly things Set little by the wisdome of this world and esteeme not of the contentment of men nor thine own fancyes 3. I said that thou shouldest buy the meane and base things with the precious and those that were with men of great esteeme For true heauenly wisdome seemeth very base and of small accompt and is scarce thought of by men for that esteemeth not highly of it selfe nor seeketh to be magnified vpon earth which many praise from the teeth outward but in their life they are far from it yet is it the precious pearle which is hidden from many Matt. 13. CHAP. XXXIII Of Inconstancy of hart and of directing our finall intentions vnto God SONNE †Our Lord. trust not to thy affection that which now is will quickly change into another As long as thou liuest thou art subiect to mutability euen against thy will so that now thou art merry now sad now quiet now troubled now deuout now distracted now diligent now idle now heauy now light But he that is wife and well instructed in spirit remaineth alwaies one in the middest of these changes not heeding what he seeketh in himself or which way the wind of mutability bloweth but that the whole intention of his mind may tend as it ought to the most perfect and best end For so he may continue one the selfe same without any change in the midst of so many sundry chaunces directing alwaies the sincere eye of his intention vnto me 2. And how much purer the eye of the intention is Matt. 6. so much the more constantly doth he passe through the variety of many cōtrary waues But in many things the eye of a sincere intention waxeth blind for it quickly looketh vpon some delight some obiect that occurreth And it is rare to find one that is wholy free from all blemish of seeking himselfe So the Iewes in times past came into Bethania to Martha and Mary Ioan. 11. not for Iesus alone but to see Lazarus also The eye of our intention therfore is to be purged Matt. 6. that it may be sincere pure and to be directed vnto me neglecting the multitude and variety of earthly obiects CHAP. XXXIIII That God is sweet aboue all things and in all thinges to him that loueth BEHOVLD * The Seruant my God and all things What would I haue more and what can I desire more happy O sweet and comfortable word but to him that loueth the word not the world nor those things that are in the world My God and all things Inough is said to him that vnderstandeth and it is pleasant to him that loueth to repeat it often For when thou art present all things do yield delight but when thou art absent al becomes irksome Thou giuest quiet of hart and much peace and pleasant ioy Thou makest men think well of all and praise thee in all things neither can any thing please vs long without thee but if it be pleasant and delightsome thy grace must be present it must be seasoned with the sweetnes of thy wisdome 2. What can be distastfull vnto him to whome thou art pleasing And whome thou delightest not what can be pleasant But the wise of the world 1. Cor. 1. Rom. 8. 1. Io. 2. and that haue their contentment in sensuall things cannot attaine to thy wisdome for in the world is much vanity in the flesh is death But they that follow thee by the contempt of worldly things mortification of the flesh are proued to be truly wise for they are changed from vanity to truth from flesh to spirit To these God is sweet and what good soeuer is found in creatures they wholy referre vnto the praise of their Maker Notwithstanding great yea very great is the difference betweene the sweetnes of the Creatour and of the creature of eternity and of time of vncreated and created light 3. O euerlasting
imagine oftentimes those things that are pleasing to the flesh If I loue the spirit I delight to think of spirituall things For whatsoeuer I loue thereof do I willingly speake and heare and carry home with me the formes and representations thereof O blessed is that man that for thee o Lord forsaketh all creatures that violently resisteth nature and out of the feruour of spirit crucifieth the concupiscences of the flesh that with a cleare conscience he may offer sincere praiers vnto thee be worthy of the cōpany of the angelical quiers all earthly things outwardly and inwardly being excluded CHAP. XLIX Of the desire of euerlasting life how great rewards are promised to those that fight valiantly SONNE †Our Lord. when thou perceauest the desire of euerlasting bliss to be giuen thee from aboue desirest to depart out of the Tabernacle of this body that thou maist without shaddow of any enterchange behould my light open thy hart and receaue this holy inspiratiō with thy whole desire Giue great thanks to the heauenly goodnesse that dealeth with thee so fauourably visiteth thee mercifully stirreth thee vp fernently houldeth thee vp powerfully least through thme owne weight thou fall downe to the vanities of the earth Neither doest thou obtaine this by thine owne thought or endeauour but by the only fauour of heauenly grace and diuine boūty that thou maist profit in vertue and obtaine greater humility and prepare thy selfe to future battailes and endeauour to cleaue vnto me with the whole affectiō of thy hart and serue me with a feruent desire 2. Sonne fire often burneth but the flame ascēdeth not vp without smoke so likewise the desires of some men are earnestly carried to heauenly things yet they are not free from temptation of carnall affection and therfore it is not altogeather purely for the honour of God that which they so earnestly request of him Such is also oftentimes thy desire which with such importunity thou presentest vnto me For that is not pure and perfect which is infected and defiled with the loue of thine owne proper commodity and interest 3. Aske not that which is delightsome and profitable to thee but that which is gratefull to me and appertaineth to my honour for if thou iudgest aright thou oughtest to preferre and follow my appointment rather then thine owne desire or any desired thing I know thy desire and haue heard thy often grones Now thou wouldest be in the freedome of the glory of the Sonnes of God now doth the euerlasting habitation the heauenly Countrey full of ioy delight thee but this houre is not yet come it is yet another time to wit of warre time of labour and triall Thou desirest to be filled with the chiefest good but thou canst not attaine it for the present Iob. 7. I am he saith our Lord expect vntill the Kingdome of God doth come 4. Thou art yet to be tryed vpon earth and to be exercised in many things Comfort shall be sometimes giuen thee but aboūdant fulnes therof shall not be granted Iosue 1. Take courage therfore and be constant as well in doing as in suffering things contrary to nature Eph. 4. Thou oughtest to put on a new man and to be chāged into another Thou must oftentimes do that which thou wouldest not and leaue vndone that thou wouldest do That which is pleasing to others shall go well forwards that which thou wishest shall not speed That which others say shal be heard what thou saist shall be nothing regarded Others shall aske shall receaue thou shalt aske and not obtaine 5. Others shall be great in the praises of men but of thee there shall be no speach to others this or that shall be committed but thou shalt be accompted fit for nothing At this nature will sometimes repine and it is much if thou endurest it with silence In these and such like a faithfull seruant of our Lord is wont to be tryed how he can deny and ouercome himselfe in all thinges There is scarce any thing wherein thou hast such need to mortifie thy selfe as in seeing and suffering those things that are contrary to thy will especially when that is commanded which seemeth vnto thee inconuenient or to little purpose And for that thou being placed vnder authority darest not resist a higher power therfore it seemeth hard vnto thee to walke at the becke of another to leaue wholy thine owne opinion 6. But consider Sonne the fruit of these labours the end neere at hand the reward aboue all measure and thou shalt receaue no griefe therby but great comfort of thy patience For in regard of that little of thy will which now thou willingly forsakest thou shalt alwaies haue thy will in heauen There thou shalt haue all that thou wilt or canst desire there thou shalt enioy all good without feare of loosing it there shall thy will be euer one with me it shall desire nothing strange or priuate there no man shall withstand thee no man complaine of thee no man hinder thee nothing come against thee but all things desired shall be there togeather present and delight thy whole desire and fulfill it to the highest degree there I will giue thee glory for the reproach which heere thou sufferedst a garment of praise for former griefe for the lowest place a seat of an euerlasting Kingdome there shall the fruite of obedience appeare the labour of pēnance reioyce humble subiection shal be gloriously crowned 7. Now therfore bow thy selfe with great humility vnder the hands of all and regard not who said or cōmaunded this but take great heed that whether thy Superiour or thy Inferiour or thine equall require any thing of thee or doe insinuate their desire thou take it all in good part and endeauour to fulfill it with a sincere intention Let one seeke this another that let him glory in this the other in that and be praised a thousand thousand times but do thou neither reioyce in this nor in that but in the contempt of thy selfe and in my pleasure and honour alone This art thou to wish that whether by life or death God may be alwaies glorified in thee CHAP. L. How a desolate person ought to offer himselfe into the hands of God LORD God * The Seruant Holy Father thy holy name be now and for euer blessed because as thou wilt so is it done and what thou doest is good Let thy seruant reioyce in thee not in himselfe nor any thing els for thou alone art the true gladnes thou art my hope and my crown thou art my ioy and my honour o Lord. What hath thy seruant 1. Cor. 4. but what he hath receaued from thee euen without any desert of his Thine is al that thou hast giuen whatsoeuer thou hast made I am poore and in labours from my youth Psal 87. and sometimes my soule is heauy euen vnto teares sometimes also it is troubled in
comfort that all thinges vnder heauen do yield me Is it not thou my Lord God whose mercies are without number Where hath it bene well with me without thee Or when could it be ill with me when thou wert present I had rather be poore for thee then rich without thee I rather choose to be a Pilgrime in earth with thee then to possesse heauen without thee Where thou art there is heauen and there is death and hell where thou art not Thou art my desire and therfore it behoueth me to send forth deep sighes from my hart and crie and pray vnto thee For I haue none to trust vnto none that can help me in tyme of necessity but thee alone my God Thou art my hope and my trust thou art my comforter and most faithfull vnto me in all my distresses 2. All men seeke their owne gaine Phil. 2. thou only seekest my saluatiō and my profit and turnest all things to my good Although thou permittest many temptations to assault me many aduersities to befall me yet thou ordainest all this to my good and profit who art wont to proue thy beloued seruants a thousand waies In which proofe thou oughtest no lesse to be loued and praysed then if thou didest replenish me with heauenly comforts 3. In thee therefore my Lord God I put my whole hope and refuge in thee I place my tribulation and anguish for I finde all to be weake and vnconstant whatsoeuer I behould out of thee For neither can many friends auaile nor forcible helpers aid nor wise counsellours giue profitable answere nor the bookes of the learned comfort nor any wealth deliuer nor any secret or pleasant place defend if thou thy selfe doest not assist help comfort instruct and keep vs. 4. For all things that seeme to be ordayned for the rest and solace of man when thou art absent are nothing and do bring indeed no ioy nor comfort at all Thou therefore art the end of all that is good the light of life the depth of wisdome and the most forcible comfort of thy seruants is to trust in thee aboue all things To thee therefore doe I lift vp myne eyes In thee my God the Father of mercies I put my whole trust Blesse and sanctifie my soule with thy heauenly blessings that it may be made thy holy habitation and the seat of thy eternall glory and that nothing may be found in the Temple of thy greatnes that may offend the eyes of thy Maiesty According to the greatnesse of thy goodnesse multitude of thy mercies take pitty vpon me and heare the prayer of thy poore seruant who is farre exiled from thee in the land of the shaddow of death Protect and keep the soule of thy seruant amidst so many dangers of this corruptible life and by the assistance of thy grace direct it in the way of peace to the country of euerlasting light Amen The end of the third Booke OF THE FOLLOVVING OF CHRIST THE FOVRTH BOOKE A deuout Exhortation vnto the blessed Sacrament The voice of Christ COME vnto me all ye that labour are burdened Matt. 11. I will refresh you saith our Lord. The bread which I will giue Ioan. 6. is my flesh for the life of the world Matt. 26. Take yee and eate this is my body that shall be deliuered for you 1. ◠1.11 Doe this for the commemoration of me He that eateth my flesh and drinketh my bloud remaineth in me and I in him Ioan. 6. The words which I haue spoken vnto you are spirit and life CHAP. I. VVith how great reuerence Christ ought to be receaued THESE are thy words o Christ euerlasting Truth though not spoken all at one time nor written in one and the selfe same place Because therefore they are thine and true they are all thankfully faithfully to be receaued by me They are thine and thou hast spoken thē and they are mine also because thou hast spoken them for my saluation I willingly receaue them from thy mouth that they may be the deeper imprinted in my hart These deuout words so full of sweetnesse and loue doe stirre me vp but mine owne offences doe amaze me and my impure conscience driueth me back from the receauing of so great mysteries The sweetnesse of thy words doth encourage me but the multitude of my sinnes do oppresse me 2. Thou commaundest me to come confidently vnto thee if I will haue part with thee and to receaue the food of immortality if I desire to obtaine euerlasting life and glory Come sayst thou vnto me all ye that labour and are burdened Matt. 11. and I will refresh you O sweet and louely word in the eare of a sinner that thou my Lord God shouldest inuite the poore and needy to receaue thy most blessed body But who am I Lord that I may presume to approach vnto thee behould the heauens cannot containe thee and thou sayst Come ye all vnto me Matt. 12. 3. What meaneth this most pious benignity and so louing inuitation How shal I dare to come that know not any good in me wherevpon I may presume How shall I bring thee into my house that haue often offended thy most gracious countenance The Angels and the Archangels honour thee the Saints and iust men do feare thee and thou saist Matt. 11. Come ye all vnto me Vnlesse thou o Lord didst say it who would belieue it to be true And vnlesse thou didst cōmaund it who would dare to come vnto thee Behould Noe a iust man laboured a hundred yeares in the building of the Arke Gen. 6. that he might be saued with a few and how can I in one houres space prepare my selfe to receaue with reuerence the maker of the world 4. Moyses thy great seruant especiall friend made an Arke of incorruptible wood which also he couered with most pure gold to put the Tables of the Law therein and I a rotten creature how shall I so lightly dare to receaue the maker of the Law and the giuer of life Salomon the wisest of the Kings of Israel 3. Reg. 6. bestowed seauen yeares in building a magnificent Temple in praise of thy name celebrated the feast of the Dedication therof eight daies togeather 3. Reg. 8. he offered a thousand peaceable sacrifices and set the Ark in the place prepared for it with the sound of trumpets and ioy and I the most vnhappy and poorest of men how shall I bring thee into my house that can scarce spend one halfe houre deuoutly and I would to God it were once almost one halfe houre in worthy and due māner 5. O my God how much did they endeauour to please thee and alas how little is that which I doe How short time do I spend when I prepare my selfe to receaue I am seldome wholy recollected very seldome altogeather free from distraction and yet surely no vndecent thought should occurre in the presence of thy Deity
Behould thou art the Holy of Holies and I the skum of sinners behold thou bowest thy selfe downe vnto me who am not worthy so much as to looke vp vnto thee Behould thou commest vnto me it is thy will to be with me Psal 77. thou inuitest me to thy banquet Ioan. 6. Thou wilt giue me the food of heauen and bread of Angels to eate which is no other truely then thy selfe the liuely bread that descendest from heauen and giuest life vnto the world 4. Behould from whence this loue proceedeth what kind of fauour and benignity is this which shineth vpon vs What thankes and praises are due vnto thee for these benefits O how good and profitable was thy counsell when thou ordainedst it How sweet pleasant the banquet when thou gauest thy selfe to be our food How wonderfull thy worke o Lord how powerfull thy vertue how vnspeakable thy truth For thou saidst the word Gen. 1 Psal 148. and all things were made this was done which thou commanndest 5. A thing of grâ—at admiration and worthy of faith and surpassing the vnderstanding of man that thou my Lord God true God Man shouldest be wholy coÌ„teyned vnder a small forme of bread wine and shouldest be eaten by the receauer without being coÌ„sumed Thou who art the Lord of all things and standest in need of none hast pleased to dwell in vs by meanes of this thy Sacrament preserue my heart and body vnspotted that with a cheerfull and pure conscience I may often celebrate thy mysteries and receaue theÌ„ to my euerlasting health which thou hast chiefly ordained instituted for thy honour and perpetuall memory 6. Reioyce my soule and giue thanks vnto God for so noble a gift and singular comfort left vnto thee in this vale of teares For as often as thou callest to mind this mysterie and receauest the body of Christ so often dost thou worke the worke of thy redemption and art made partaker of all the merits of Christ For the charity of Christ is neuer diminished and the greatnesse of his mercy is neuer lessened Therefore thou oughtest alwaies to dispose thy selfe hereunto by a fresh renewing of thy mind and to weigh with attentiue consideration this great mystery of thy saluation So great new and ioyfull it ought to seeme vnto thee when thou sayest or hearest Masse as if the same day Christ first descending into the wombe of the Virgin were become man or hanging on the crosse did suffer and dye for the saluation of mankind CHAP. III. That it is profitable to communicate often BEHOLD o Lord I come vnto thee Ps 67. that I may be comforted in thy gift and be delighted in thy holy banquet which thou o Lord hast prepared in thy sweetnesse for the poore Behold in thee is all whatsoeuer I can or ought to desire thou art my health and my redeÌ„ption my hope and my strength my honour and my glory Make ioyfull therefore this day the soule of thy seruant Psal 85. for that I haue lifted it vp to thee my sweet Iesus I desire to receaue thee now with deuotion and reuerence I do long to bring thee into my house that with Zachaeus I may deserue to be blessed by thee and numbred amongst the children of Abraham My soule thirsteth to receaue thy body my heart desireth to be vnited with thee 2. Giue thy selfe to me and it sufficeth For besides thee no comfort is auailable I cannot be without thee nor liue without thy visitation And therefore I must often come vnto thee and receaue thee as the only remedy of my health least perhaps I faint in the way if I be depriued of thy heauenly food For so most mercifull Iesus thou once didst say preaching to the people and curing sundry diseases Matt 15. I will not send them home fasting Matt. 8. least they faint in the way Deale thou therfore in like maÌ„ner now with me who hast vouchsafed to leaue thy selfe in the Sacrament for the comfort of the faithfull For thou art the sweet refection of the soule and he that eateth thee worthily shall be partaker and heire of euerlasting glory It is necessary for me that do so often fall and sinne so quickly wax dull and faint that by often praiers confession and receauing of thy sacred body I renew clense and inflame my selfe least perhaps by long abstayning I fall from my holy purpose 3. For man is prone vnto euill from his youth Gen. 8. and vnlesse this diuine remedie help him he quickly slideth to worse This holy CoÌ„munion therfore draweth back from euill and comforteth in good For if I be now so often slack and negligent when I communicate or say Masse what would become of me if I receaued not this remedy and sought not after so great a help Though euery day I be not fit nor well prepared to say Masse I will endeauour notwithstanding at conuenient times to receaue the diuine mysteries and make my selfe partaker of so great a grace For this is the onely chiefe comfort of a faithfull soule whilst she wandreth froÌ„ thee in this mortall body that being mindfull of her God she often receaue her Beloued with a deuout mind 4. O wonderfull benignity of thy mercy towards vs that thou Lord God the Creatour and giuer of life to all spirits doest vouchsafe to come vnto a poore soule with thy whole Godhead and humanity to replenish her hunger O happy mind and blessed soule that deserueth to receaue thee her Lord God with deuout affection and in receauing of thee to be filled with spirituall ioy O how great a Lord doth she intertaine How beloued a ghest doth she harbour how pleasant a companion doth she receaue how faithful a friend doth she accept how beautifull and noble a spouse doth she imbrace she imbraceth him who is to be loued aboue all that is beloued and aboue all things that may be desired Let heauen and earth and all their beauty be sileÌ„t in thy presence For what beauty and praise soeuer they haue it is receaued from thy bounty and shall not equall the beauty of thy name of whose wisdome there is no end Psal 146. CHAP. IIII. That many benefits are bestowed vpon them that communicate deuoutly The voice of the Disciple MY Lord God Psal 20. preuent thy seruant in the blessings of thy sweetnesse that I may deserue to approach worthily and deuoutly to thy holy Sacrament stirre vp my heart vnto thee and deliuer me froÌ„ all heauines and slouth Psal 105. visit me with thy comfort that I may tast in spirit thy sweetnesse which plentifully lyeth hid in this Sacrament as a fountaine Giue light also to mine eyes to behold lo great a mystery and strengthen me to belieue it with vndoubted faith For it is thy worke and not mans power thy sacred institution not mans inuention For no man is of himselfe able to comprehend vnderstand these things
and rather frame thy selfe to the profit of others then to thine owne deuotion or desire CHAP. XI That the Body of Christ and the holy Scripture are most necessary vnto a faythfull soule The voice of the Disciple OMOST sweet Lord Iesu how great is the delight of a deuout soule that feasteth with thee in thy banquet where there is no other meate offered to be eaten but thy selfe her only beloued and most to be desired aboue all the desires of her hart And verily it would be a great comfort vnto me to powre out teares from the bottome of my hart in thy presence Luc. 7. and with deuout Magdalen to wash thy feet with the teares of mine eyes But where is this deuotion Where is so plentifull shedding of holy teares Surely in the sight of thee and thy holy Angels my whole hart should be inflamed and dissolue into teares for ioy For I enioy thee in the Sacrament really present although hidden vnder another forme 2. For to behould thee in thine owne diuine brightnesse mine eyes would not be able to endure it neither could the whole world stand in the clearnesse of the glory of thy Maiesty Thou therfore prouidest for my weaknesse in that thou couerest thy selfe vnder the Sacrament I do really enioy and adore him whome the Angels adore in heauen but I as yet for the time in faith they in his proper forme and without shaddow I ought to be contented with the light of true faith and to walke therin vntill the day of euerlasting brightnesse breake forth and the shaddowes of figures passe away But when that shall come which is perfect 1. Cor. 13. the vse of Sacraments shall cease For the blessed in heauenly glory need not the remedy of Sacraments who reioyce without end in the presence of God behoulding his glory face to face and being trāsformed by his brightnesse into the brightnesse of the incomprehensible Deity they tast the word of God made flesh as he was from the beginning and as he remaineth for euer 3. Whilst I remember these thy wonderfull works all spirituall cōfort whatsoeuer becometh very tedious vnto me for that as long as I behould not my Lord openly in his glory I make no accompt of whatsoeuer I see or heare in this life Thou art my witnes o God that nothing can comfort me no creature giue me rest but thou my God whome I desire to behould euerlastingly But this is not possible whilst I remaine in this mortall life Therfore I must frame my selfe to much patience submit my selfe to thee in all my desires Heb 10. 11. For thy Saints also o Lord who now reioyce with thee in the Kingdome of heauen whilest they liued expected in faith and great patience the comming of thy glory What they belieued I belieue what they hoped for I expect whither they are come I trust I shall come by thy grace In the meane time I will goe forward in faith strengthened by the examples of the Saints I haue also deuout bookes for my comfort and for the guide of my life and aboue all these thy most holy Body for a singular remedie and refuge 4. For I perceaue two things to be chiefly necessary for me in this life without which this miserable life would be insupportable vnto me Whilst I am kept in the prison of this bodie I acknowledge my selfe to stand in need of two things to wit food and light Thou hast therfore giuen vnto me Ioan. 6. weake creature thy sacred Bodie for the refection of my soule bodie and hast set thy word as a light vnto my feet Psal 118. without these two I could not well liue For the word of God is the light of the soule thy Sacrament the bread of life Psal 22. Heb. 9. c 13. These also may be called the two tables set on the one side the other in the store-house of the holy Church One is the table of the holy Altar conteyning the sacred bread that is the precious body of Christ the other is of the diuine law conteyning holy doctrine teaching true faith and certainely leading to the part of the Temple within the veile where are the Holy of Holies Thanks be vnto thee Lord Iesu light of euerlasting light for thy table of holy doctrine at which thou seruest vs by thy seruants the Prophets and Apostles other Doctours 5. Thanks be vnto thee Creatour and Redeemer of man who to manifest thy charity to the whole world hast prepared a great supper Luc. 14. wherin thou hast offered to be eaten not the mysticall lambe but thine owne most sacred Body and Bloud Ioan. 6. reioycing all the faithfull with thy holy banquet and replenishing them to the full with thy heauenly Cuppe Psal 22. in which are all the delights of heauen Sap. 16. and the holy Angels do feast with vs but with a more happy sweetnesse 6. O how great and honorable is the office of Priests to whome it is graunted with sacred words to consecrate the Lord of Maiesty with their lips to blesse him with their hands to hould him with their own mouth to receaue him and to administer him to others O how cleane ought to be those hands How pure that mouth How holy the body How vnspotted the hart of the Priest into whome the Author of purity so often entreth Nothing but holy no word but chast and profitable ought to proceed from the mouth of the Priest which so often receaueth the Sacrament of Christ 7. Simple and chast ought to be the eyes that are wont to behould the body of Christ the hands pure and lifted vp to heauen that vse to handle the Creator of heauen and earth Vnto the Priests especially it is said in the Law Be ye holy Leuit. 19. 20. for that I your Lord God am holy 8. Assist vs Almighty God with thy grace that we who haue vndertaken the office of Priesthood may serue thee worthily and deuoutly in all purity and with a sincere conscience And if we cannot liue in so great innocency as we ought to do graunt vs notwithstanding in due manner to bewaile the sinnes which we haue committed and in the spirit of humility and sincere intention to serue thee heerafter with more feruour CHAP. XII That he that is to communicate ought to prepare himselfe with great diligence The voice of the Beloued I AM the louer of purity Psal 23. Matt. 5. and the giuer of all sanctitie I seek a pure hart and there is the place of my rest Marc. 14. Luc. 22. Make ready adorne for me a great chamber and I will make with thee the Pasch with my Disciples If thou wilt haue me come vnto thee and remaine with thee purge the old leauen 1. Cor. 5. and make cleane the dwelling of thy hart shut out the whole world and all tumult of vices sit like a sparrow
solitary vpon the house top and thinke of thy offences in the bitternesse of thy soule For euery louer prepareth the best and fairest roome for his beloued heerin is knowne the affection of him that intertaineth his beloued 2. Know thou notwithstanding that the worth of no action of thine is able to make this preparation sufficient although thou shouldest prepare thy selfe a whole yeare togeather and thinke on nothing else but of my mercy and grace onely thou art suffred to come to my table like a beggar inuited to dinner to a rich man who hath nothing else to returne him for his benefits but to humble himselfe giue him thāks Doe what lieth in thee and do it diligently not for custome nor for necessity but with feare and reuerence and harty affection receaue the body of thy beloued Lord and God who vouchsafeth to come vnto thee I am he that haue called thee I haue commaunded it to be done I will supply what is wanting in thee come and receaue me 3. When I bestow the grace of deuotion on thee giue thankes to God for it is giuen thee not for that thou deseruest it but because I haue mercy on thee If thou haue it not but rather feele thy selfe dry continue in prayer sigh and knock and giue not ouer vntill thou deserue to receaue some crumme or drop of grace Thou hast need of me not I of thee neither comest thou to sanctify me but I come to sanctify and make thee better Thou comest that thou maist be sanctified by me and vnited vnto me that thou maist receaue new grace and be stirred vp againe to amendment Neglect not this grace but prepare thy hart with all diligence and receaue thy beloued into thy soule 4. But thou oughtest not only to prepare thy selfe to deuotion before Communion but carefully also to conserue thy selfe therin after thou hast receaued the Sacrament Neither is the carefull guard 〈◊〉 thy selfe after lesse exacted then deuout preparation before For a good guard afterwards is the best preparation thou canst make for the obtaining againe of greater grace because that mans mind becōmeth very indisposed if he presently powre himselfe out to outward comforts Beware of much talke remaine in some secret place inioy thy God For thou hast him whome all the world cannot take from thee I am he to whome thou oughtest wholy to giue thy selfe that so thou maist liue heerafter not in thy selfe but in me without all care CHAP. XIII That a deuout soule ought to desire with her whole hart to be vnited vnto Christ in the Sacrament The voice of the Disciple HOVV may I obtaine this o Lord that I may find thee alone and open my whole hart vnto thee and enioy thee as my soule desireth And that no man may looke vpon me nor any creature moue me or respect me but thou alone maist speake vnto me and I to thee Exod. 33. Cāt. 8. as the beloued is wont to speake to his beloued and a friend to banquet with his friend This I pray for this I desire that I may be wholy vnited vnto thee and may withdraw my hart from all created things more more by sacred Cōmunion and often celebrating learne to tast of heauenly and euerlasting sweetnes O Lord God when shall I be wholy vnited and absorpt by thee and altogeather forgetfull of my self thou in me Ioan. 15. and I in thee and so graunt vs both to continue in one 2. Thou art my beloued Cant. 5. the choicest amōgst thousands in whom my soule hath takē pleasure to dwell all the dayes of her life Thou art my peace-maker in whome is greatest peace and true rest without whome is labour and sorrow and infinite miserie Thou art a hidden God thy counsell is not with the wicked but thy speach is with the humble simple of hart Prou. 3. O Lord how sweet is thy spirit Sap. 12. who to the end thou mightest shew thy sweetnes towards thy childrē vouchsafest to feed them with the most delightsome bread which descendeth from heauen is full of all sweetnes Surely there is no other Natiō so great Deut. ◠that hath Gods approaching vnto them as thou our God art present to all thy faithfull vnto whome for their daily comfort and for the lifting vp of their harts to heauen thou giuest thy selfe to be eaten and enioyed 3. For what other Nation is there so famous as the Christian people or what creature vnder heauen so beloued as a deuout soule to whome God himselfe commeth to feed her with his glorious flesh O vnspeakable grace O admirable fauour O infinite loue singularly bestowed vpon man Psal 115. But what shall I giue vnto our Lord in returne of this grace for so singular a charity There is no other thing more gratefull that I am able to giue then to bestow my hart wholy on my God and to vnite it perfectly vnto him Then shall all my bowels reioyce when my soule shall be perfectly vnited vnto God Then he will say vnto me if thou wilt be with me I will be with thee And I will answer him Vouchsafe o Lord to remaine with me and I will be with thee This is my whole desire that my hart be vnited vnto thee CHAP. XIIII Of the feruent desire of some deuout persons to receaue the Body of Christ The voice of the Disciple O HOVV great is the store of thy sweetnesse Psal 30. o Lord which thou hast hidden for them that feare thee When I remember some deuout persons who come vnto thy Sacrament o Lord with great deuotion and affection I am oftentimes confounded and blush within my selfe that I come so negligently and coldly to thy Altar to the table of holy Communion that I remaine so dry and without spirituall motiō or feeling that I am not wholy inflamed in thy presence my God nor so earnestly drawne and moued as many deuout persons haue beene who out of a vehement desire of receauing and a feeling affection of hart could not containe themselues from weeping but with the desire both of soule and body they earnestly longed after thee o God the liuely fountaine being not otherwise able to temper nor satisfie their hunger but by receauing thy body with all ioy and spirituall greedinesse 2. O most ardent faith of those persons a probable argument of thy sacred presēce Luc. 24. For these truly know their Lord in the breaking of bread whose hart burneth so within them whilst thou o blessed Iesu walkest with them Such desire and deuotion so vehement loue and feruency is oftentimes far off from me Be mercifull vnto me good Iesu sweet benigne Lord and graunt me thy poore needy creature to feele sometimes at least in this holy Sacramēt a little cordiall desire of thy loue that my faith may be more strengthned my hope in thy goodnesse increased and that my charity once perfectly inflamed after the
rafting of heauēly Manna may neuer decay 3. Thy mercy o Lord is able to giue me the grace I desire and to visit me in thy bounteous clemency with the spirit of feruour when it shall please thee For although I burn not with so great desire as those that are so especially deuoted vnto thee yet notwithstanding by thy grace I desire to haue this great inflamed desire praying and crauing that I may participate with all such thy feruent louers and be numbred among them in their holy company CHAP. XV. That the grace of deuotion is obtayned by humility and deny all of our selues The voice of the Beloued THOV oughtest to seeke the grace of deuotion instantly to aske it earnestly to expect it patiently and confidently to receiue it ioyfully to keep it humbly to worke with it diligently and to cōmit the time and manner of this heauenly visitation to God vntill it shall be his pleasure to come Thou oughtest chiefly to humble thy selfe when thou feelest inwardly little or no deuotion and yet not to be too much deiected nor to grieue inordinately for it God often giueth in a short moment that which he hath long time denyed he giueth sometimes in the end that which in the beginning of prayer he differred to graunt 2. If grace should be alwaies presently giuen and at hand euer with a wish it could not be well indured by a weake man Therfore deuotion is to be expected with good hope and humble patience yet impute it to thy selfe and thy sinnes when it is not giuen thee or when it is secretly taken from thee It is sometimes a small matter that hindreth and hideth grace from vs if it be to be called small and not rather a great matter that hindreth so great a good And if thou remoue this be it great or small and perfectly ouercome it thou shalt haue thy desire 3. For presently as soone as thou giuest thy selfe to God and seekest not this nor that for thine owne pleasure or will but fetlest thy selfe wholy in me thou shalt find thy selfe vnited vnto him and quiet For nothing will tast so well and please thee so much as the will and pleasure of God Whosoeuer therfore with a sincere hart directeth his intention to God and purgeth him selfe from all inordinate loue or dislike of any creature shall be most fit to receaue grace and worthy of the gift of deuotion For our Lord bestoweth his blessing there where be findeth his vessels empty And how much the more perfectly one forsaketh these basest things and dieth to him selfe by contempt of him selfe so much the more speedily grace commeth entreth in more plentifully and lifteth vp the hart that is free to a higher state of grace 4. Then shall be see and abound Psa 60. and wonder and his hart shall be enlarged because the hand of our Lord is with him and he hath put himselfe wholy into his hand for euer Behold so shall the man be blessed that seeketh Almighty God with his whole hart and taketh not his soule in vaine This man deserueth great grace of diuine vnion in receauing the holy Eucharist for that he regardeth not his owne deuotion and comfort but aboue all deuotion and comfort he prizeth the honour and glory of God CHAP. XVI That we ought to manifest our necessities vnto Christ and to craue his grace The voice of the Disciple O MOST sweet louing Lord whome I now desire to receaue deuoutly thou knowest my infirmity and the necessity which I endure with how many sinnes I am oppressed how often I am grieued tempted troubled and defiled I come vnto thee for remedy I craue of thee thy heauenly comfort and the ease of my paine I speake to him that knoweth all thinges to whome all my secrets are open and who can only perfectly comfort and help me Thou knowest what it is wherof aboue all things I stand in most need and how poore I am in vertues 2. Behould I stand before thee poore and naked calling for grace and crauing mercy Refresh this thy hungry and needy creature giue heate vnto my coldnesse with the fire of thy loue giue light vnto my blindnesse with the brightnesse of thy presence Turne all earthly things vnto me into bitternesse all things grieuous and contrary into patience all base and created things into contempt and obliuion Lift vp my hart to thee in heauen and suffer me not to wander vpon earth be thou only sweet and delightsome vnto me from henceforth for euermore for thou only art my meate and my drinke my loue and my ioy my delight and all my good 3. O that with thy presence thou wouldest wholy inflame burn and change me into thee that I might be made one spirit with thee by the grace of inward vnion and melting of burning loue Suffer me not to goe from thee hungrie and dry but deale mercifully with me as thou hast oftentimes dealt wonderfully with thy Saints What meruaile if I should be wholy inflamed by thee and dye in my selfe sith thou art fire euer burning and neuer decaying loue purifying the hart inlightening the vnderstanding CHAP. XVII Of burning loue vehement desire to receaue Christ The voice of the Disciple VVITH great deuotion burning loue with most hartie affection and feruour I desire to receaue thee o Lord as many Saints and deuout persons haue desired thee when they receaued thy Sacrament who were most pleasing vnto thee in holinesse of life and most feruēt in deuotion O my God the euerlasting loue my whole good my happinesse without end I would gladly receaue thee with the most vehement desire and worthy reuerence that any of the Saints euer had or could feele 2. And although I be vnworthy to haue all those feelings of deuotion yet I offer vnto thee the whole affection of my hart as if I alone had those most sweet inflamed desires yea whatsoeuer also a deuout mind can conceaue and desire all that with greatest reuerence and most inward affection I offer and present vnto thee I wish to referue nothing to my selfe but freely and most willingly to sacrifice my selfe and all mine vnto thee my Lord God my Creatour and my Redeemer I desire to receaue thee this day with such affection reuerence praise and honour with such gratitude worthinesse and loue with such faith hope and purity as thy most blessed Mother the glorious Virgin Mary receaued and desired thee when she humbly and deuoutly answered the Angell who declared vnto her the mystery of the Incarnation and sayd Behold the handmaid of our Lord Luc. 1. let it be done vnto me according to thy word 3 And as thy blessed Forerunner the most excellent amongst the Saints Iohn Baptist cheerfully leaped with ioy of the holy Ghost whilst he was yet shut vp in his mothers wombe and afterwards seing Iesus walking amongst men humbling himselfe very much said with deuout affection The friend of the Bridegrome that
standeth heareth him Ioan. 3. reioyceth with ioy for the voice of the Bridegrome so I also wish to be inflamed with great and holy desires and to offer my selfe vp to thee with my whole hart Wherfore I offer also and present vnto thee the ioyes feruent desires excesses of mind spirituall illuminations heauenly visions of all deuout harts with all the vertues and praises exercised and to be exercised by all creatures in heauen and earth for my selfe and all such as are commended to me in prayer that by all thou maist be worthily praised and glorified for euer 4. Receaue my Lord God the affections of my hart and desires which I haue to giue thee infinite praise and thankes which according to the measure of thy vnspeakable greatnesse are due vnto thee These I yield thee and desire to yield thee euery day and moment and I doe intreate and inuite all the heauenly spirits and all thy deuout seruants to giue thankes and praises togeather with me 5. Let all People Tribes and Tongues praise thee and magnify thy holy and sweet name with great ioy and feruent deuotion and let all that reuerently and deuoutly celebrate thy most high Sacrament and receaue it with full faith deserue to find grace and mercy at thy hands and pray humbly for me sinfull creature And when they shall haue obtained their desired deuotion and ioyfull vnion and depart from thy sacred heauenly table well comforted and meruailously refreshed let them vouchsafe to remember my poore and needy soule CHAP. XVIII That a man be not a curious searcher of this Sacrament but an humble follower of Christ submitting his sense vnto faith The voice of the Beloued THOV oughtest to beware of curious and vnprofitable searching into this most profound Sacrament if thou wilt not sink into the depth of doubt Prou. 25. He that is a searcher of Maiesty◠shal be oppressed by glory God is able to worke more then man can vnderstand A pious and humble inquiry of truth is tolerable so he be alwaies ready to be taught and do endeauour to walke in the sound pathes of the ancient Fathers doctrine 2. Bessed is that simplicity that forsaketh the difficult waies of questions and goeth on in the plaine and assured path of Gods Commandements Many haue lost deuotion whilst they would search after high things Faith and sincere life are exacted at thy hands not height of vnderstanding nor the depth of the mysteries of God If thou doest not vnderstād nor conceaue those things that are vnder thee how shalt thou be able to comprehend those that are aboue thee Submit thy selfe to God and let thy sense be subiect to faith and the light of knowledge shall be giuen thee in that degree as shall be profitable and necessary for thee 3. Some are grieuously tempted about faith and the Sacrament but this is not to be imputed to thē but rather to the enemie Do not regard nor dispute with thy thoughts neither do thou giue answere to the doubts moued by the enemie but belieue the words of God belieue his Saintes and Prophets and the wicked Serpent will fly from thee It is oftentimes very profitable to the seruant of God to suffer such things For he tempteth not Infidels and sinners whome he already securely possesseth but he sundry waies tempteth vexeth the faithfull and deuour 4. Go forward therfore with a sincere and vndoubted faith and come to the Sacrament with vnfaigned reuerence And whatsoeuer thou art not able to vnderstand cōmit fecurely to Almighty God God deceaueth thee not he is deceaued that trusteth too much to himselfe Ps 19. c. 118. God walketh with the simple Matt. 11. reuealeth himselfe to the humble giueth vnderstanding to little ones openeth the senses of pure minds and hideth grace from the curious and proud Humane reason is weake and may be deceaued but true sayth cannot be deceaued 5. All reason naturall search ought to follow faith not to go before it nor impugne it For faith and loue do chiefly excell worke in a hidden manner in this most blessed and excellent Sacrament God who is euerlasting and of infinite power doth great and inscrutable things in heauen and in earth and there is no searching of his wonderfull workes If the workes of God were such as might be easily comprehended by humane reason they were not to be called wonderfull and vnspeakable FINIS