renounceth creatures flyeth the world hateth the desires of the flesh restraineth wandrings abroad blusheth to be seen in publick Nature is willing to have some outward comfort wherein she may be sensibly delighted but Grace seeketh comfort in God alone and delighteth above all visible things in the highest good 5. Nature worketh all for her own gain and profit she can do nothing freely but for bestowed benefits she hopeth to obtain either that which is equal or better either praise or favor and coveteth to have her works and gifts much esteemed but Grace seeketh no temporal thing nor desireth any other reward than God alone nor asketh more of temporal necessaries than what may serve her for the obtaining of things eternal 3. Nature rejoyceth to have many friends and kinsfolks she glorieth of noble place and birth pleaseth the powerful fawneth upon the rich applaudeth those that are like her self but Grace loveth even her enemies and is not puffed up with multitude of friends nor esteemeth place or birth but where it is joyned with greater virtue she rather favoreth the poor than the rich hath more compassion of the innocent than the powerful rejoyceth in the true not in the deceitful always exhorteth good Men to labor for the better gifts and by goodness to resemble the Son of God Nature quickly complaineth of want and trouble Grace constantly endureth need 7. Nature referreth all things to her self striveth and contendeth for her self but Grace reduceth all to God from whence originally they proceed she ascribeth no good to her self neither doth she arrogantly presume she contendeth not nor preferreth her opinion before others but in every apprehension and opinion submitteth her self unto the eternal wisdom and to the divine judgment Nature coveteth to know secrets and to hear news she will appear abroad and make proof of many things by her own senses she desireth to be known and to do those things for which she may be praised and admired but Grace careth not for hearing news nor to understand curious matters for that all this springeth from the old corruption of Man seeing here is nothing new and durable upon Earth She teacheth therefore to restrain the senses to avoid vain pleasing and ostentation humbly to hide those things that are worthy of praise and admiration and of every thing and every knowledg to seek profitable fruit and the praise and honor of God she will not have her self nor hers publickly praised but desireth that God should be blessed in his gifts who of mere love bestoweth all things 8. This Grace is a supernatural light and a certain special gift of God and the proper mark of the elect and pledg of everlasting salvation which raiseth up a Man from Earthly things to love the things of Heaven and of a carnal maketh him a spiritual Man How much the more therefore Nature is depressed and subdued so much the greater Grace is infused and the inward Man daily by new visitations more reformed according to the image of God CHAP. LV. Of the corruption of Nature and efficacy of divine Grace CHristian O Lord my God who hast created me after thy Image and likeness grant me this grace which thou hast shewed to be so great and so necessary to salvation that I may overcome my wicked nature which draweth me to sin and to perdition For I feel in my flesh the Law of sin contradicting the Law of my mind and leading me captive to the obeying of sensuality in many things neither can I resist the passions thereof unless thy most holy grace fervently infused into my heart do assist me 2. Thy grace O Lord and great grace is needful that nature may be overcome which is ever prone to evil from her youth For by Adam the first Man nature being fallen and corrupted by sin the penalty of this stain hath descended upon all Mankind in such sort that nature it self which by thee was created good and upright is now accounted for the sin and for the infirmity of corrupted nature for that the motion thereof left unto it self draweth to evil and to inferior things For the little power which remaineth is like a certain spark lying hidden in ashes This is natural reason it self encompassed about with great darkness yet still retaining power to discern good and evil and the difference between true and false although it be unable to fulfil all that it approveth and enjoyeth not now the full light of truth nor the soundness of her affections 3. Hence it is my God that after the inward Man I delight in thy Law knowing thy commandments to be good just and holy reproving also all evil and sin teaching that it is to be avoided But with the flesh I serve the law of sin whilst I rather obey sensuality than reason Hence it is that to will to do good is present with me but how to perform it I find not For this cause I often purpose many good things but because I want grace to help my weakness upon a light resistance I go back and faint Hence it is that I know the way of perfection and see clearly enough what I ought to do but pressed down with the weight of mine own corruption I rise not unto what is more perfect 4. O Lord how exceeding needful is thy grace for me to begin any good work to go forward and to accomplish it For without it I can do nothing but in thee I can do all things when thy grace doth strengthen me O Heavenly grace indeed without which our most worthy actions are nothing and no gifts of nature are to be esteemed Arts riches beauty or strength wit or eloquence are of no value with thee O Lord without thy grace For gifts of nature are common to good and bad but the peculiar gift of the elect is grace and love and they that bear this honorable mark are esteemed worthy of everlasting life This grace is so eminent that neither the gift of prophesie nor the working of miracles nor any speculation how high soever is of any esteem without it Neither faith nor hope nor other virtues are acceptable unto thee without love and grace 5. O most blessed Grace that makest the poor in spirit rich in virtues and makest the rich in many blessings to be humble in heart come come down unto me replenish me early with thy comfort lest my soul should faint for weariness and driness of mind I beseech thee O Lord that I may find grace in thy sight for thy grace is sufficient for me though other things that nature desireth be wanting If I be tempted and vexed with many tribulations I will not fear any evils whilst thy grace is with me that is my strength that giveth advice and help that is stronger than all enemies and wiser than all the wise 6. Thy grace is the mistress of truth the teacher of discipline the light of the heart the solace in affliction the driver away of sorrow the
there so famous as the Christian People or what creature under heaven so beloved as a religious soul to whom God himself cometh to feed her with his glorious flesh O unspeakable grace O admirable condescent O infinite love singularly bestowed upon Man But what shall I give unto the Lord in return of his grace for so eminent an expression of thy love There is no other thing more acceptable that I am able to give than to give my heart wholly to my God and to unite it most inwardly unto him Then shall all my inward parts rejoyce when my soul shall be perfectly united unto God Then he will say unto me if thou wilt be with me I will be with thee And I will answer him Vouchsafe O Lord to remain with me and I will gladly be with thee This is my whole desire that my heart be united unto thee CHAP. XIV Of the fervent desire of some devout Persons to receive the Body of Christ. The voice of the Discipie O How great is thy goodness O Lord which thou hast laid up for them that fear thee When I remember some devout persons who come unto thy Sacrament O Lord with greatest devotion and affection I am oftentimes confounded and blush within my self that I come so formally and coldly to thy Table of the holy Communion that I remain so dry and without heart affection That I am not wholly inflamed in thy presence my God nor so earnestly drawn and affected as many devout persons have been who out of a vehement desire of the Communion and a feeling affection of heart could not contain themselves from weeping but with the desire both of soul and body they earnestly longed after thee O God the living Fountain being not otherwise able to allay nor satisfie their hunger but by receiing thy body with all joy and spiritual greediness 2. O the most ardent faith of those persons A clear argument of thy sacred presence For they truly know their Lord in the breaking of bread whose heart burneth so mightily within them whilst thou O blessed Jesus conversest with them Such desire and devotion so vehement love and fervency is oftentimes far from me Be merciful unto me good Jesus sweet and gracious Lord and grant me thy poor needy creature to feed sometimes at least in this holy Communion somewhat of thy hearty affectionate love that my faith may be more strengthened my hope in thy goodness increased and that my charity once perfectly enflamed after the tasting of Heavenly Manna may never decay 3. Thy mercy O Lord is able to give me the grace I desire and to visit me most mercifully with the spirit of fervor when it shall please thee For although I burn not with so great desire as those that are so singularly devoted to thee yet notwithstanding by thy grace I desire to have this great inflamed desire praying and craving that I may participate with all such thy fervent lovers and be numbred among them in their holy company CHAP. XV. That the grace of devotion is obtained by humility and denial of our selves The voice of the Beloved THou oughtest to seek the grace of devotion instantly to ask it earnestly to expect it patiently and with confidence to receive it gratefully to keep it humbly to work with it diligently and to commit the term and manner of this Heavenly visitation to God until it shall please him to come unto thee Thou oughtest chiefly to humble thy self when thou feelest inwardly little or no devotion and yet not to be too much dejected nor to grieve inordinately God often giveth in a short moment that which he hath long time denied he giveth sometimes in the end that which in the beginning of prayer he deferred to grant 2. If grace should be always presently given and at hand ever with a wish the weak Man could not well bear it Therefore the grace of devotion is to be expected with good hope and humble patience yet impute it to thy self and thy sins when it is not given thee or when it is secretly taken away It is sometimes a small matter that hindereth and hideth grace from us if yet it be to be called small and not rather a great matter that hindereth so great a good And if thou remove this be it great or small and perfectly overcome it thou shalt have thy desire 3. For presently as soon as thou from thy whole heart givest thy self to God and seekest not this nor that for thine own pleasure or will but setlest thy self wholly in him thou shalt find thy self united and quiet for nothing will relish so well and please thee so much as the good pleasure of the divine will Whosoever therefore with a single heart lifteth up his intention to God and purgeth himself from all inordinate love or dislike of any created thing he shall be the most fit to receive grace and meet for the gist of devotion For the Lord bestoweth his blessings there where he findeth the vessels empty And how much the more perfectly one forsaketh these low things and the more he dieth to himself by contempt of himself so much the more speedily grace shall come and enter in more plentifully and raise up higher the heart that is thus free 4. Then shall he see and be filled and wonder and his heart shall be enlarged within him because the hand of the Lord is with him and he hath put himself wholly into his hands for ever Behold so shall the Man be blessed that seeketh God with his whole heart and busieth not his soul in vain This man obtaineth the great favor of divine union in receiving the holy Eucharist for that he respecteth not his own devotion and comfort but above all devotion and comfort the honor and glory of God CHAP. XVI That we ought to manifest our necessities to Christ and crave his grace The voice of the Disciple O Most sweet and loving Lord whom I now desire to receive with all devotion thou knowest my infirmity and the necessity which I endure with how many sins and evils I am oppressed how often I am grieved tempted troubled and defiled I come unto thee for remedy I crave of thee comfort and succor I speak to him that knoweth all things to whom all my inward parts are open and who can only perfectly comfort and help me Thou knowest what good things I stand in most need of and how poor I am in vertues 2. Behold I stand before thee poor and naked calling for grace and craving mercy Refresh thy hungry beggar inflame my coldness with the fire of thy love inlighten my blindness with the brightness of thy presence Turn all earthly things to me into bitterness all things grievous and cross into patience all low and created things into contempt and oblivion Lift up my heart to thee in Heaven and suffer me not to wander upon Earth Be thou only sweet unto me from henceforth for evermore for thou only
Extol not thy self for the bigness or beauty of thy body which is dissolved and disfigured with a little sickness Take not pleasure in thy natural gifts or wit lest thereby thou displease God to whom appertaineth all the good whatsoever thou hast by nature 3. Esteem not thy self better than others lest perhaps in the sight of God who knoweth what is in Man thou be accounted worse than they Be not proud of wel-doing for the judgment of God is far different from the judgment of Men and that often offendeth him which pleaseth them If there be any good in thee believe that there is much more in others that so thou mayest conserve humility within thee It is no prejudice unto thee to debase thy self under all Men but it is very prejudicial to thee to prefer thy self before any one Man The humble enjoy continual peace but in the heart of the proud is envy and frequent indignation CHAP. VIII That too much familiarity is to be shunned LAy not thy heart open to every one but treat of thy affairs with the wise and such as fear God Converse not much with young people and strangers Flatter not the rich neither do thou appear willingly before great personages Keep company with the humble and plain ones with the devout and vertuous and confer with them of those things that may edifie Be not familiar with any Woman but in general commend all good Women to God Desire to be familiar with God alone and his Angels and fly the knowledg of Men. 2. We must have charity towards all but familiarity with all is not expedient Sometimes it falleth out that a Person unknown to us is much esteemed of from the good report given him by others whose presence notwithstanding is not grateful to the eyes of the beholders We think sometimes to please others by our company and we rather distaste them with those bad qualities which they discover in us CHAP. IX Of obedience and subjection IT is a great matter to live in obedience to be under a superior and not to be at our own disposing It is much safer to obey than to govern Many live under obedience rather for necessity than for charity such are discontented and do easily repine and murmur Neither can they attain to freedom of mind unless they willingly and heartily put themselves under obedience for the love of God Go whither thou wilt thou shalt find no rest but in humble subjection under the government of a Superior The imagination and change of places have deceived many 2. True it is that every one willingly doth that which agreeth with his own sense and liking and is apt to affect those most that are of his own mind But if God be amongst us we must sometimes for peace sake cease to adhere to our own opinion Who is so wise that he can fully know all things Trust not therefore to thine own opinion but be willing to hear the judgment of others If that which thou thinkest be not amiss and yet thou submittest it for God and followest the opinion of another it shall be better for thee 3. I have often heard that it is safer to hear and take counsel than to give it It may also fall out that each ones opinion may be good but to refuse to yield to others when as reason or cause requireth it is a sign of pride and stiffness CHAP. X. Of the avoiding superfluity in words FLy the tumultuousness of the world as much as thou canst for the talk of worldly affairs hindreth very much although they be recounted with sincere intention for we are quickly defiled and enthralled with vanity I could wish that I had oftentimes held my peace when I have spoken and that I had not been in company Why do we so willingly speak and talk one with another when notwithstanding we seldom return to silence without hurt of conscience The cause why we so willingly talk is for that by discoursing one with another we seek to receive comfort one of another and desire to ease our mind overwearied with sundry thoughts and we very willingly talk and think of those things which we most love and desire or of those which we feel most contrary and troublesom unto us 2. But alas oftentimes in vain and to no end for this outward comfort is the cause of no small loss of inward and divine consolation Therefore we must watch and pray lest our time pass away idlely If it be lawful and expedient for thee to speak speak those things that may edifie An evil custom and neglect of our own good doth give too much liberty to inconsiderate speech Yet religious discourses of spiritual things do greatly further our spiritual growth especially where persons of one mind and spirit be gathered together in God CHAP. XI Of the obtaining of peace and zealous desire of profit in grace WE might enjoy much peace if we would not busie our selves with the words and deeds of other Men which appertain nothing to our charge How can he live long in peace that thrusteth himself into the cares of others that seeks occasions abroad that little or seldom recollecteth himself within his own breast Blessed are the single-hearted for they shall injoy much peace 2. What is the reason why some of the Saints were so perfect and contemplative Because they labored to mortifie themselves wholly to all earthly desires and therefore they could with their whole heart give themselves to God and be free for holy retirement We are too much led by our passions and too solicitous for transitory things We also seldom overcome any one vice perfectly and are not inflamed with a fervent desire to grow better every day and therefore we remain cold and scarce warm in Religion 3. If we were perfectly dead unto our selves and not entangled within our own breasts then should we tast divine things and have some acquaintance with heavenly enjoyments The greatest and indeed the whole impediment is for that we are not disentangled from our passions and lusts neither do we endeavor to enter into that path of perfection which the Saints have walked before us and when any small adversity befalleth us we are too quickly dejected and turn our selves to humane comforts 4. If we would endeavor like Men of courage to stand in the battel surely we should feel the favorable assistance of God from Heaven For he who giveth us occasion to fight to the end we may get the victory is ready to succor those that fight manfully and do trust in his grace If we esteem our progress in religious life to confist only in some exterior observances our devotion will quickly be at an end But let us lay the Axe to the root that being freed from passions we may find rest to our souls 5. If every year we would root out one vice we should sooner become perfect Men. But now oftentimes we perceive it goes contrary and that we were better
and purer at the beginning of our conversion than after many years of our profession Our fervor and profiting should increase daily but now it is accounted a great matter if one can retain but some part of his first zeal If we would but a little force our selves at the beginning then should we be able to perform all things afterwards with ease and delight 6. It is a hard matter to leave that to which we are accustomed but harder to go against our own wills But if thou dost not overcome little and easie things how wilt thou overcome harder things Resist thy inclinatiou in the very beginning and unlearn evil customes lest perhaps by little and little they draw thee to greater difficulty O if thou didst but consider how much inward peace unto thy self and joy unto others thou shouldst procure by demeaning thy self well I suppose thou wouldst be more careful of thy spiritual profiting CHAP. XII Of the profit of adversity IT is good that we have sometimes some troubles and crosses for they often make a Man enter into himself and consider that he is here in banishment and ought not to place his trust in any worldly thing It is good that we be sometimes contradicted and that there be an evil or a lessening conceit had of us and this although we do and intend well These things help often to the attaining of humility and defend us from vain glory for then we chiefly seek God for our inward witness when outwardly we be contemned by Men and when there is no credit given unto us 2. And therefore a Man should settle himself so fully in God that he need not to seek many comforts of Men. When a good Man is afflicted tempted or troubled with evil thoughts then he understandeth better the great need he hath of God without whom he perceiveth he can do nothing that is good Then also he sorroweth lamenteth and prayeth by reason of the miseries he suffereth Then he is weary of living longer and wisheth that death would come that he might be dissolved and be with Christ. Then also he well perceiveth that perfect security and full peace cannot be had in this world CHAP. XIII Of resisting temptations SO long as we live in this world we cannot be without tribulation and temptation for as it is written in Iob The life of Man is a warfare upon earth Every one therefore ought to be careful about his temptations and to watch in prayer lest the Devil find an advantage to deceive him who never sleepeth but goeth about seeking whom he may devour No Man is so perfect and holy but hath sometimes temptations and we cannot be altogether without them 2. Temptations are often profitable to Men though they be troublesome and grievous for in them Man is humbled purged and instructed All the Saints have passed and profited through many tribulations and temptations and they that could not bear temptations became reprobate and fell away There is no order so holy nor place so secret where there be not temptations or adversities 3. There is no Man that is altogether free from temptations whilst he liveth on earth for in our selves is the root thereof being born with inclination to evil When one temptation or tribulation goeth away another cometh and we shall ever have something to suffer because we are fallen from the state of our felicity Many seek to flie temptations and do fall more grievously into them By flight alone we cannot overcome but by patience and true humility we become stronger than all our enemies 4. He that only avoideth them outwardly and doth not pluck them up by the roots shall profit little yea temptations will the sooner return unto him and he shall feel himself in a worse case than before By little and little and by patience with longanimity through Gods help thou shalt more easily overcome than with violence and thine own importunity Often take counsel in temptations and deal not roughly with him that is tempted but give him comfort as thou wouldst wish to be done to thy self 5. The beginning of all evil temptations is inconstancy of mind and little confidence in God For as a Ship without a stern is tossed to and fro with the waves so the Man that is negligent and leaveth his purpose is many ways tempted Fire trieth Iron and temptation a just Man We know not oftentimes what we are able to do but temptations do shew us what we are We must be watchful especially in the beginning of the temptation for the enemy is then more easily overcome if he be not suffered to enter the door of our hearts but be resisted without the gate at his first knock Wherefore one said Obsta principiis c. Withstand the beginnings for an after-remedy comes often too late First there cometh to the mind a bare cogitation of evil then a strong imagination thereof afterward delight and an evil motion and then consent and so by little and little our wicked enemy getteth entrance whilst he is not resisted in the beginning And how much the longer one is negligent in resisting he becomes daily so much the weaker in himself and the enemy stronger against him 6. Some suffer greatest temptations in the beginning of their conversion others in the latter end others again are much troubled almost through the whole time of their life Some are but easily tempted according to the wisdom and equity of the divine appointment which weigheth the states and deserts of Men and ordaineth all things for the welfare of his chosen ones 7. We ought not therefore to despair when we are tempted but so much the more fervently to pray unto God that he will vouchsafe to help us in all tribulations who surely according to the words of St. Paul will give with the temptation such issue that we may be able to bear it Let us therefore humble our selves under the hand of God in all temptations and tribulations for he will save and exalt the humble in spirit 8. In temptations and afflictions Man is proved how much he hath profited and his reward is thereby the greater and his graces do more eminently shine forth Neither is it any such great thing if a Man be devout and fervent when he feeleth no affliction but if in time of adversity he bear himself patiently there is hope then of great proficiency in grace Some are kept from great temptations and are often overcome in small ones which do daily occur to the end that being humbled they may never presume on themselves in great matters who are baffled in so small things CHAP. XIV Of avoiding rash judgment TUrn thine eyes unto thy self and beware thou judg not the deeds of other Men. In judging of others a Man laboreth in vain often erreth and easily sinneth but in judging and discussing of himself he always laboreth fruitfully We often judg of things according as we fancy them for private affection bereaves us easily
they daily use How great zeal and care had they of their spiritual proficiency How strong a combat had they for the overcoming of their lusts How pure and upright intentions kept they unto God! In the day they labored and in the night they attended to continual prayer although when they labored also they ceased not from mental prayer 3. They spent all their time with profit every hour seemed short for the service of God and by reason of the great sweetness they felt in contemplation they forgot the necessity of corporal refreshments They renounced all riches dignities honors friends and kinsfolk they desired to have nothing which appertained to the world they scarce took things necessary for the sustenance of life they grieved to serve their bodies even in necessity They were poor in earthly things but very rich in grace and virtues Outwardly they wanted but inwardly they were refreshed with grace and divine consolation 4. They were strangers to the world but near and familiar friends to God They seemed to themselves as nothing and despicable to this present world but they were precious and beloved in the eyes of God They were grounded in true humility lived in simple obedience walked in love and patience and therefore they profited daily in spirit and obtained great grace in Gods sight They were given for an example to all religious Men and they should more provoke us to endeavor after spiritual proficiencies than the number of the luke-warm livers should prevail to make us remiss 5. O how great was the fervor of all religious persons in the beginning of their holy institution How great was their devotion to prayer What ambition to excel others in virtue How exact discipline then flourished How great reverence and obedience under the rule of their Superiors observed they in all things Their footsteps yet remaining do testifie that they were indeed holy and perfect Men who fighting so valiantly trodd the world under their feet Now he is greatly accounted of that transgresseth not and that can with patience endure that which he hath undertaken 6 O the coldness and negligence of our times that we so quickly decline from our first fervor and are come to that pass that very sloth and coldness of spirit maketh our own life tedious unto us Would to God the desire to profit in virtue did not wholly sleep in thee who hast often seen the many examples of devout and religious persons CHAP. XIX Of the exercise of a good and religious person THe life of a good and religious person ought to be adorned with all virtues that he may inwardly be such as outwardly he seemeth to Men. And with reason thou oughtest to be much more within than is perceived without For God beholdeth us whom we ought most highly to reverence wheresoever we are and walk in purity like Angels in his sight Daily should we renew our purposes and stir up our selves to fervor as though this were the first day of our conversion and to say Help me my God in this my good purpose and in thy holy service and grant that I may now this day begin perfectly for that which I have done hitherto is nothing 2. According to our purpose shall be the success of our spiritual profiting and much diligence is necessary to him that will profit much And if he that firmly purposeth often faileth what shall he do that seldom purposeth any thing or with little resolvedness It may fall our sundry ways that we leave off our purpose and the light omission of spiritual exercises seldom passes without some loss to our souls The purpose of just Men depends upon Gods grace and not upon their own wisdom upon whom they always rely for whatsoever they take in hand For Man doth purpose but God doth dispose neither is the way of Man in himself 3. If an accustomed exercise be sometimes omitted either for some act of piety or profit to my brother it may easily afterwards be recovered again But if out of a slothful mind or out of carelesness we lightly forsake the same it is a great offence against God and will be found to be prejudicial to our selves Let us do the best we can we shall easily fail in many things yet must we always purpose some certain course and especially against those vices which do most of all molest us We must diligently search into and set in order both the outward and the inward Man because both of them are expedient to our coming forward in godliness 4. If thou canst not continually recollect thy self yet do it sometimes at the least once a day to wit at morning or at night In the morning fix thy good purpose and at night examine thy self what thou hast done how thou hast behaved thy self in thought word and deed for in these perhaps thou hast often offended both God and thy neighbor Gird thy loyns like a Man against the vile assaults of the Devil bridle thy riotous appetite and thou shalt be the better able to keep under all the unruly motions of the flesh Be thou at no time idle altogether but either reading or writing or praying or meditating or endeavoring something for the publick good As for bodily exercises they must be used with great discretion neither are they to be practised of all Men alike 5. The exercises that are not common are not to be exposed to publick view for things private are practised more safely at home Nevertheless thou must beware thou neglect not that which is common and be more ready for what is private But having fully and faithfully accomplished all thou art bound and enjoyned to do if thou hast any spare time betake thee to thy self as thy devotion shall require All cannot use one kind of exercise but one is more convenient for this person another for that according to the seasonableness of times also divers exercises are fitting Some sute better with us on working days other on holy days some we have need of in the time of temptation and of others in time of peace and quietness Some we mind when we are pensive and other some when we rejoyce in the Lord. 9. When chief Festivals draw near good exercises are to be renewed and the prayers of holy Men more fervently to be implored From feast to feast we should make some good purpose as though we were then to depart out of this world and to come to the everlasting feast in Heaven Therefore ought we carefully to prepare our selves at holy times and to live more devoutly and to keep more exactly all things that we are to observe as though we were shortly at Gods hands to receive the reward of our labors 7. But if it be deferred let us think with our selves that we are not sufficiently prepared and unworthy yet of so great glory which shall be revealed in us in due time and let us endeavor to prepare our selves better for our departure Blessed is that servant
on the contrary How pitiful and grievous a thing it is to see them that live in a dissolute and disordered sort not applying themselves to that for which they are called O how hurtful a thing it is to neglect the good purposes of their vocation and to busie themselves in that which is not committed to their care 6. Be mindful of the profession thou hast made and have always before the eyes of thy soul the remembrance of thy Saviour crucified Thou hast good cause to be ashamed looking upon the life of Jesus Christ seeing thou hast as yet no more endeavored to conform thy self unto him though thou hast walked a long time in the way of God A religious person that exerciseth himself seriously and devoutly in the most holy life and passion of our Lord shall there abundantly find whatsoever is necessary and profitable for him neither shall he need to seek any better thing out of Jesus O if Jesus crucified would come into our hearts how quickly and fully should we be instructed in all truth 7. A fervent religious person taketh and beareth all well that is commanded him but he that is negligent and cold hath tribulation upon tribulation and on all sides is afflicted for he is void of inward consolation and is forbidden to seek eternal comforts A religious person that liveth not according to discipline lies open to great mischief to the ruine of his soul. He that seeketh liberty and ease shall ever live in disquiet for one thing or other will displease him 8. O that we had nothing elso to do but always with our mouth and whole heart to praise our Lord God! O that thou mightest never have need to eat nor drink nor sleep but mightest always praise God and only employ thy self in spiritual exercises thou shouldest then be much more happy than now thou art when for so many necessities thou art constrained to serve thy body Would God these necessities were not at all but only the spiritual refections of the soul which alas we taste of too seldom 9. When a Man cometh to that estate rhat he seeketh not his comfort from any creature then doth he begin perfectly to relish God Then shall he be contented with whatsoever doth befal him in this world Then shall he neither rejoyce in great matters nor be sorrowful for small but entirely and confidently commit himself to God who shall be unto him all in all to whom nothing doth perish nor die but all things do live unto him and serve him at a beck without delay 10. Remember always thy end and how that time lost never returns Without care and diligence thou shalt never get virtue If thou beginnest to wax cold it will be evil with thee but if thou give thy self to fervor of spirit thou shalt find much peace and feel less labor through the assistance of Gods grace and love of virtue The fervent and diligent Man is prepared for all things It is harder to resist vices and passions than to toil in bodily labors He that avoideth not small faults by little and little falleth into greater Thou wilt always rejoyce in the evening if thou spend the day profitably Be watchful over thy self stir up thy self warn thy self and whatsoever becomes of others neglect not thy self The more holy violence thou usest against thy self the more shall be thy spiritual profiting Amen THE SECOND BOOK CHAP. I. Of the inward Life THE Kingdom of God is within you saith the Lord. Turn thee with thy whole heart unto the Lord and forsake this wretched World and thy Soul shall find rest Learn to despise exteriour things and to give thy self to the interior and thou shalt perceive the Kingdom of God to come into thee For the Kingdom of God is peace and joy in the Holy Ghost which is not given to the wicked Christ will come into thee and shew thee his consolations if thou prepare for him a worthy mansion within thee All his glory and beauty is within and there he pleaseth himself The inward man he often visits and hath with him sweet discourses pleasant solace much peace wonderful familiarity 2. O faithful Soul make ready thy heart for this Bridegroom that he may vouchsafe to come unto thee and dwell within thee For he saith If any love me he will keep my words and we will come unto him and will make our abode with him Give therefore admittance unto Christ and deny entrance to all others When thou hast Christ thou art Rich and he will suffice thee He will be thy faithful and provident helper in all things so as thou shalt not need to trust in men For men are soon changed and quickly fail but Christ remaineth for ever and standeth firmly unto the end 3. There is little trust to be put in frail and mortal man though he be profitable and dear unto thee neither oughtest thou much to be grieved if sometimes he cross and contradict thee They that to day take thy part to morrow may be against thee and so on the contrary they often turn like unto the wind Put all thy trust in God let him be thy fear and thy love He will answer for thee and do in all things what is best Thou hast not here an abiding City and wheresoever thou be thou art a stranger and pilgrim Neither shalt thou ever have rest unless thou be most inwardly united unto Christ. 4. Why dost thou here gaze about since this is not the place of thy rest In Heaven ought to be thy dwelling and all Earthly things are to be lookt upon as it were by the way All things pass away and thou together with them Beware thou cleave not unto them lest thou be entangled and so dost perish Let thy thought be on the Highest and thy prayer directed unto Christ without ceasing If thou canst not contemplate high and heavenly things rest thy self in the passion of Christ and dwell willingly in his Holy wounds For if thou fly devoutly unto the wounds and precious marks of the Lord Jesus thou shalt feel great comfort in tribulation Neither wilt thou much care for being despised of men and wilt easily bear words of detraction 5. Christ was also in the World despised of men and in greatest necessity forsaken by his acquaintance and Friends in the midst of slanders Christ would suffer and be despised and darest thou complain of any Christ had Adversaries and Backbiters and wilt thou have all men thy Friends and Benefactors For what shall thy patience be crowned if no adversity happen unto thee If thou wilt suffer no adversity how wilt thou be the Friend of Christ Suffer with Christ and for Christ if thou desire to Reign with Christ. 6. If thou hadst but once perfectly entred into the secrets of Jesus and tasted a little of his ardent affection then wouldst thou not weigh thine own commodity or discommodity but wouldst rather rejoyce at slanders when they should chance to
more powerful no Man more free than he that can leave himself and all things and set himself in the lowest place CHAP. XII Of the high way of the holy Cross. UNto many this speech seemeth hard Deny thy self take up thy Cross and follow Iesus But it will be much harder to hear that last word Depart from me ye cursed into everlasting fire For they that now willingly hear and follow the word of the Cross shall not then fear to hear the sentence of everlasting damnation This sign of the Cross shall be in Heaven when our Lord shall come to judgment Then all the servants of the Cross who in their life-time conformed themselves unto Christ crucified shall draw near unto Christ the Judg with great confidence 2. Why therefore fearest thou to take up the Cross which leadeth thee to a Kingdom In the Cross is salvation in the Cross is life in the Cross is protection against our enemies in the Cross is infusion of Heavenly sweetness in the Cross is strength of mind in the Cross is joy of spirit in the Cross is the height of virtue in the Cross is the perfection of sanctity There is no salvation of the soul nor hope of everlasting life but in the Cross. Take up therefore thy Cross and follow Jesus and thou shalt go into life everlasting He is gone before bearing his Cross and is dead for thee on the Cross that thou mayest also bear thy Cross and desire to die on the Cross with him For if thou diest with him thou shalt also live with him And if thou be his companion in pain thou shalt be partaker ith him also in glory 3. Behold in the Cross all doth consist and all lyeth in our dying upon it for there is no other way unto life and unto true inward peace but the way of the Holy Cross and of daily mortification Go where thou wilt seek whatsoever thou wilt thou shalt not find a higher way above nor a safer way below than the way of the Holy Cross. Dispose and order all things according to thy will and judgment yet thou shalt ever find that of necessity thou must suffer somewhat either willingly or against thy will and so thou shalt ever find the Cross. For either thou shalt feel pain in thy body or in thy soul thou shalt suffer tribulation of spirit 4. Sometimes thou shalt be forsaken of God sometimes thou shalt be troubled by thy neighbors and which is more oftentimes thou shalt be irksome to thy self neither canst thou be delivered or eased by any remedy or comfort but so long as pleaseth God thou oughtest to bear it For God will have thee learn to suffer tribulation without comfort and that thou subject thy self wholly to him and become more humble by tribulation No Man hath so cordial a feeling of the passion of Christ as he who hath suffered the like himself The Cross therefore is always ready and every where waits for thee Thou canst not escape it whithersoever thou runnest for wheresoever thou goest thou carriest thy self with thee and shalt ever find thy self both above and below without and within which way soever thou dost turn thee every where thou shalt find the Cross and every where of necessity thou must have patience if thou wilt have inward peace and enjoy an everlasting Crown 5. If thou bear the Cross willingly it will bear thee and lead thee to thy desired end to wit where there shall be an end of suffering though here there shall not If thou bear it unwillingly thou makest for thy self a new burden and encreasest thy load and yet notwithstanding thou must bear it If thou cast away one Cross without doubt thou shalt find another and that perhaps a more heavy one 6. Thinkest thou to escape that which no Man could ever avoid Which of the Saints in the world was without crosses and tribulation Verily Jesus Christ our Lord was never one hour without pain of suffering so long as he lived Christ saith he ought to suffer and arise again from the dead and so to enter into his glory Luke 24. and how dost thou seek any other way than this high way which is the way of the Holy Cross 7. The whole life of Christ was a Cross and Martyrdom and dost thou seek rest and joy Thou art deceived thou art deceived if thou seekest any other thing than to suffer tribulations for this whole mortal life is full of miseries and environed on every side with Crosses And how much the more one hath profited in spirit so much the heavier crosses he oftentimes findeth for the love he beareth to God increaseth the grief which he endureth for his banishment 8. But yet this Man though so many ways afflicted is not without some refreshing comfort for that he perceiveth much benefit to accrew unto him by the bearing of his Cross. For whilest he willingly putteth himself under it all the burden of tribulation is turned into the confidence of divine comfort And how much the more the flesh is wasted by affliction so much the more is the spirit strengthened by inward grace And sometimes he is so comforted with the desire of tribulation and adversity for the love of conforming himself to the Cross of Christ that he would not wish at any time to be without sorrow and tribulation because he believeth that so much the more acceptable he shall be unto God how much the more and more grievous things he can suffer for him This is not the power of Man but it is the grace of Christ that can and doth so much in frail flesh that what naturally it always abhorreth and flyeth that by fervor of spirit it encounters with delight 9. It is not according to Mans inclination to bear the Cross to chastise and subdue the body to fly honors to suffer contumelies with a willing heart to despise himself and to wish to be despised to bear all adversities and dammages and to desire no prosperity in this world If thou considerest thy self thou shalt be able to perform no such matter of thy self But if thou trustest in the Lord strength shall be given thee from Heaven and the world and flesh shall be made subject to thy command Neither shalt thou fear thy enemy the Devil if thou be armed with faith and bearest the Cross of Christ. 10. Set therefore thy self like a good and faithful servant of Christ to bear manfully the Cross of thy Lord who was crucified for thee out of love Prepare thy self to bear many adversities and divers kinds of troubles in this miserable life for so it will be with thee wheresoever thou be and so surely thou wilt find it wheresoever thou hide thy self So it must be and there is no remedy or means to avoid tribulation and sorrow but to bear them Drink of the Cup of our Lord heartily if thou wilt be his friend and desirest to have part with him As for comforts leave them to
cause there are so few contemplative Men to be found for that few can wholly withdraw themselves from things created and perishing 2. But to do this there is need of much grace which may raise up the soul and enravish it above it self And unless a Man be raised up in spirit and freed from all creatures and wholly united unto God whatsoever he knoweth and whatsoever he hath is of little account A long while shall he be little and lie grovelling below that esteemeth any thing great but the one only infinite and eternal Good For whatsoever is not God is nothing and ought to be accounted as nothing There is great difference between the wisdom of an illuminated and religious Man and the knowledg of a learned and studious Clerk For more noble is that learning which floweth from above from the divine influence than that which is painfully gotten by the wit of Man 3. There are many that desire contemplation but they endeavor not to practise those things that are required thereunto Another great let is this that we rest in signs and sensible things and take little care about the perfect mortification of our selves I know not what it is nor by what spirit we are led nor what we pretend we that seem to be called spiritual that we take so much pains and so great care for transitory and low things and fearce or seldom think of our own inward concernments with the full recollection of our minds 4. Alas presently after a slight recollection we break out again and weigh not our words with diligent examination We mind not where our affections lie nor be wail the impurity that is in all our actions For all flesh had corrupted his way and therefore did that general flood ensue Sith our inward affection then is much corrupted it must needs be that our actions proceeding thence be corrupted as a sign of the want of inward vigor From a pure heart proceedeth the fruit of a good life 5. We ask how much one hath done but how virtuously or vigorously it was done is not so diligently considered We inquire whether he be strong rich beautiful handsome a good writer a good singer or a good laborer but how poor he is in spirit how patient and meek how religious and spiritual is seldom spoken of Nature respecteth the outward things of Man Grace turneth it self to the inward That is often deceived This hath her trust in God to the end she be not deceived CHAP. XXXII Of denial of our selves and forsaking all inordinate desires CHrist. Son thou canst not possess perfect liberty unless thou wholly deny thy self All such are fettered and in bondage as seek their proper interest wholly and are lovers of themselves covetous curious wanderers always seeking pleasure and not the things of Jesus Christ but oftentimes devising and framing that which will not continue for all that is not of God shall perish Keep this short and compleat saying Forsake all and thou shalt find all Leave thy inordinate desires and thou shalt find rest Consider this well and when thou hast fulfilled it thou shalt understand all 2. Christian. Lord this is not one days work nor Childrens sport yea in this short word all the perfection of religious persons is included Christ. Son thou must not go back nor straightways be dejected when thou hearest of the way of the perfect but rather be stirred up to higher things or at least in desire sigh after them I would it were so well with thee and thou wert come up to this pitch that thou wert no longer a lover of thy self but didst stand meerly at my beck and at his whom I have appointed a Father over thee then thou shouldest exceedingly please me and all thy life would pass away in joy and peace Thou hast yet many things to forsake which unless thou wholly resign up unto me thou shalt not attain to that which thou desirest I counsel thee to buy of me gold tried in the fire that thou mayest become rich that is Heavenly wisdom which treadeth under foot all base and earthly things Set little by earthly wisdom and care not fondly to please others or thy self 3. I said that the mean things must be bought with precious things and such as were with Men of great esteem For the true Heavenly wisdom seemeth mean and of small account and is scarce thought of by Men for that esteemeth not highly of it self nor seeketh to be magnified upon Earth many praise it from the teeth outward but in their life they are far from it yet is it the precious Pearl which is hidden from many CHAP. XXXIII Of inconstancy of heart and of directing our final intentions unto God Christ. Son trust not to thy present affection for it will quickly be changed into another thing As long as thou livest thou art subject to mutability even against thy will so that now thou art merry now sad now quiet now troubled now devout now undevout now diligent now slow now grave now light But he that is wise and well instructed in the spirit standeth fast upon these mutable things not heeding what he feeleth in himself or which way the wind of instability bloweth but that the whole intention of his mind may tend to the right and best end For thus he may continue one and the self same and unshaken in the midst of so many various events directing continually the single eye of his intention unto me 2. And how much purer the eye of the intention is with so much the more constancy doth he pass through the several kinds of storms But in many things the eye of a pure intention waxeth dimsighted for it quickly looketh upon some delightsom object that it meeteth withal And it is rare to find one that is wholly free from all blemish of self-seeking So the Jews in times past came into Bethany to Martha and Mary not for Jesus alone but to see Lazarus also The eye of our intention therefore is to be purged that it may be single and right and to be directed unto me beyond the manifold diversity of all mediums and whatsoever earthly objects come between CHAP. XXXIV That God is sweet above all things and in all things to him that loveth CHristian Behold my God and all things What would I have more and what more happy thing can I desire O sweet and savory word but to him that loveth the Word not the world nor those things that are in the world My God and all things Enough is said to him that understandeth and to him that loveth it is pleasant to repeat it often For when thou art present all things do yield delight but when thou are absent every thing becomes irksom Thou givest quiet of heart and much peace and pleasant joy Thou makest us think well of all things and praise thee in all things neither can any thing please long without thee but if it be pleasant and grateful thy grace
remember not that I have done any good but have been always prone to sin and slow to amendment This is true and I cannot deny it If I should say otherwise thou wouldest stand against me and there would be none to defend me What have I deserved for my sins but Hell and everlasting fire I confess in very truth that I am worthy of all scorn and contempt and it is not fit that I should be remembred amongst thy holy ones And although I be unwilling to hear this yet notwithstanding for the truths sake I will lay open my sins against my self that so the sooner I may obtain mercy at thy hand 3. What shall I say being guilty and full of all confusion I have nothing to say but this I have sinned Lord I have sinned have mercy on me pardon me suffer me a little that I may bewail my grief before I go unto the land of darkness a land covered with the shadow of death What dost thou so much require of a guilty and miserable sinner as that he be contrite and humble himself for his offences Of true contrition and humbling of the heart ariseth hope of forgiveness the troubled conscience is reconciled to God the favor of God which was lost is recovered Man is preserved from the wrath to come and God and the penitent soul meet together with an holy kiss 4. Humble contrition for sins is an acceptable sacrifice unto thee O Lord savoring much sweeter in thy presence than the perfume of frankincense This is also the pleasant ointment which thou wouldest should be poured upon thy sacred feet for thou never despisest a contrite and humbled heart There is the place of refuge from the angry face of the enemy there is amended and washed away whatsoever defilement elsewhere was contracted and whatsoever is polluted CHAP. LIII That the grace of God doth not joyn it self with those that savor of Earthly things CHrist. Son my grace is precious it suffereth not it self to be mingled with external things nor earthly comforts Thou oughtest therefore to cast away all hindrances of grace if thou desire to receive the infusion thereof Choose therefore a secret place to thy self love to live alone with thy self desire the conversation of none but rather pour out devout Prayers unto God that thou mayest keep thy mind in compunction and thy conscience pure Esteem the whole world as nothing prefer attendance upon God before all outward things for thou canst not attend upou me and be delighted also in transitory vanities Thou oughtest to sequester thy self from thy acquaintance and friends and to keep thy mind void of all temporal comfort So the blessed Apostle Peter required that the faithful of Christ should keep themselves as strangers and pilgrims in this world 2. O how great a confidence shall he have at the hour of death whom no affection to any Earthly thing detaineth in the world but the sickly mind is not yet capable of so retired a heart neither doth the carnal Man understand the liberty of him who is inwardly recollected Notwithstanding if he will be truly spiritual he ought to renounce as well those which are strangers as those which are near unto him and to beware of no Man more than of himself If thou perfectly overcome thy self thou shalt with more ease subdue the rest It is a perfect victory to triumph over our selves For he that keepeth himself subject in such sort that his sensuality be subdued to reason and reason in all things be obedient to me he is truly a conqueror of himself and Lord of the world 3. If thou desire to mount unto this height thou must set out couragiously and lay the Ax to the root that thou mayst pluck up and destroy that hidden inordinate inclination to thy self and unto all private and Earthly good Of this sin that Man too inordinately loveth himself almost all dependeth whatsoever is throughly to be overcome which evil being once overcome and subdued there will presently ensue great peace and tranquillity But for that few endeavor perfectly to die unto themselves and altogether to go out of themselves therefore they remain intangled in themselves and cannot be lifted up in spirit above themselves But he that desireth to walk freely with me it is necessary that he mortifie all evil and inordinate affections and that he should not earnestly adhere unto any creature by private love CHAP. LIV. Of the different motions of Nature and Grace CHrist. Son mark diligently the motions of Nature and Grace for in a very contrary and subtil manner these are moved and can hardly be discerned but by him that is spiritually and inwardly enlightned All Men indeed desire that which is good and pretend some good in their words and deeds and therefore uuder the shew of good many are deceived Nature is crafty and seduceth intangleth and deceiveth many and always proposeth her self for her end but Grace walketh in simplicity and avoideth all shew of evil pretendeth not deceits and doth all things purely for Gods sake in whom also she finally resteth 2. Nature will not willingly die nor be kept down nor be overcome nor be subject to any nor be subdued but Grace mindeth self mortification resisteth sensuality seeketh to be subject is willing to be kept under and will not use her own liberty she loveth to be kept under discipline and desireth not to rule any but always to live and remain wholly subject unto God and for God is ready humbly to bow unto all Men. Nature striveth for her own commodity and considereth what profit she may reap by another but Grace considereth not what is profitable and commodious unto her self but rather what is profitable to many Nature willingly receiveth honor and reverence but Grace faithfully attributeth all honor and glory unto God 3. Nature feareth shame and contempt but Grace rejoyceth to suffer reproach for the Name of Jesus Nature loveth idleness and bodily rest but Grace cannot be idle but willingly imbraceth labor Nature seeketh to have those things that be curious and glorious abhorreth that which is mean and course but Grace delighteth in plain and humble things despiseth not rough things nor refuseth to wear that which is old and torn Nature respecteth temporal things rejoyceth at Earthly gain sorroweth for loss is moved with every little injurious word but Grace thinketh on that which is everlasting and cleaveth not to temporal things she is not troubled with losses nor disquieted with hard words for that she hath placed her treasure and joy in Heaven where nothing perisheth 4. Nature is covetous and doth more willingly receive than give she loveth proper and private things but Grace is bountiful and liberal to all shunneth private interest is content with a little thinketh that it is more blessed to give than to receive Nature is bent to the creatures to her own flesh to vanities and to many vagaries but Grace draweth unto God and unto goodness
art my meat and my drink my love and my joy my sweetness and all my good 3. O that with thy presence thou wouldest wholly inflame burn and conform me unto thy self that I might be made one spirit with thee by the grace of inward union and by the meltings of ardent love Suffer me not to go from thee hungry and dry but deal mercifully with me as thou hast oftentimes dealt wonderfully with thy Saints What marvel is it if I should be wholly inflamed by thee and die from my self sith thou art fire always burning and never decaying love purifying the heart and enlightning the understanding CHAP. XVII Of fervent love and vehement desire to receive Christ. The voice of the Disciple ple WIth great devotion and ardent love with most hearty affection and fervor I desire to receive thee O Lord as many Saints and devout persons have desired thee when they received thy Sacrament who were most pleasing unto thee in holiness of life and most fervent in devotion O my God my everlasting love my whole good my happiness without end I would gladly receive thee with the most vehement desire and most worthy reverence that any of the Saints ever had or could feel 2. And although I be unworthy to have all those feelings of devotion yet I offer unto thee the whole affection of my heart as if I alone had all those highly pleasing inflamed desires yea and whatsoever also an holy mind can conceive and desire all that with greatest reverence and most inward affection I offer and present unto thee I desire to reserve nothing to my self but freely and most willingly to sacrifice my self and all mine unto thee my Lord God my Creator and my Redeemer I desire to receive thee this day with such affection reverence praise and honor with such gratitude worthiness and love with such faith hope and purity as thy most holy Mother the glorious Virgin Mary received and desired thee when she humbly and devoutly answered the Angel who declared unto her the mystery of the Incarnation and said Behold the handmaid of the Lord let it be done unto me according to thy word 3. And as thy blessed Forerunner the most excellent amongst the Saints Iohn Baptist chearfully leaped by reason of the holy Ghost whilest he was yet shut up in his Mothers womb and afterwards seeing Jesus walking amongst Men humbling himself very much said with devout affection The friend of the Bridegroom that standeth and heareth him rejoyceth with joy for the voice of the Bridegroom so I also wish to be inflamed with great and holy desires and to offer my self up to thee with my whole heart Wherefore I offer also and present unto thee the joys fervent affections mental excesses and supernal illuminations and Heavenly visions of all devout hearts with all the vertues and praises celebrated and to be celebrated by all creatures in Heaven and Earth for my self and all such as are commended to me in prayer that by all thou maist be worthily praised and glorified for ever 4. Receive my Lord God my wishes and desires of giving thee infinite praise and thanks which according to the measure of thy unspeakable greatness are most worthily due unto thee These I yield thee and desire to yield thee every day and moment I do entreat and invite all Heavenly minds and all the devout Servants to give thanks and praises together with me 5. Let all People Tribes and Tongues praise thee and magnifie thy holy and sweet Name with great joy and fervent devotion and let all that reverently and devoutly celebrate thy most high Sacrament and receive it with full faith find grace and mercy at thy hands and pray humbly for me a sinful creature And when they shall have obtained their desired devotion and joyful union and depart from thy sacred Heavenly Table well comforted and marvellously refreshed let them vouchsafe to remember my poor soul. CHAP. XVIII That Man be not a curious searcher of the Sacrament but an humble follower of Christ submitting his sense to faith The voice of the Beloved THou oughtest to beware of curious and unprofitable searching into this most profound Sacrament if thou wilt not be plunged in the depths of doubts He that is a searcher of Majesty shall be oppressed by thy glory God is able to work more than Man can understand A pious and humble inquiry of truth is tolerable so it be always ready to be taught and do endeavor to walk in the sound doctrines of the Fathers 2. Blessed is that simplicity that forsaketh the difficult ways of questions and goeth on in the plain and assured path of Gods Commandments Many have lost devotion whilest they would search after high things Faith and a sincere life required at thy hands not height of understanding nor a diving deep into the mysteries of God If thou dost not understand nor conceive those things that are under thee how shalt thou be able to comprehend those that are above thee Submit thy self to God and let thy sense be subject to faith and the light of knowledg shall be given thee in that degree as shall be profitable and necessary for thee 3. Some are grievously tempted about faith and the Sacrament but this is not to be imputed to them but rather to the Enemy Be not thou anxious nor dispute with thy thoughts neither do thou give answer to the doubts cast in by the Devil but believe the words of God believe his Saints and Prophets and the wicked Enemy will flie from thee It is oftentimes very profitable to the Servant of God to suffer such things For the Devil tempteth not unbelievers and sinners whom he already securely possesseth but he sundry ways tempteth and vexeth the faithful and religious 4. Go forward therefore with a sincere and undoubted faith and come to the Sacrament with unfeigned reverence And whatsoever thou art not able to understand commit securely to Almighty God God deceiveth thee not he is deceived that trusteth to much to himself God walketh with the simple revealeth himself to the humble giveth understanding to the little ones openeth the sense to pure minds and hideth grace from the curious and proud Humane reason is weak and may be deceived but true faith cannot be deceived 5. All reason and natural search ought to follow faith not to go before nor infringe it For faith and love do here chiefly excell and work in a hidden manner in this most holy and excellent Sacrament God who is everlasting and of infinite power doth great and inscrutable things in Heaven and in Earth and there is no searching out of his wonderful works If the works of God were such as might be easily comprehended by humane reason they were not to be called wonderful and unspeakable FINIS