thinketh it happier to giue then to receaue Nature inclineth to creatures yieldeth to her owne flesh followeth vanities and listneth to discourses but grace draweth vnto God and seeketh after vertues renounceth creatures flesh the world hateth the desires of the flesh restraineth wandrings abroad blusheth to be seene in publike Nature is willing to haue some outward comfort wherin she may delight her senses but grace seeketh comfort in God alone and delighteth aboue all visible things in the highest good 5. Nature worketh all for her owne gaine and profit she can doe nothing freely but for bestowed benefits she hopeth to obtaine either that which is equall or better either praise or fauour coueteth to haue her workes gifts much esteemed but grace seeketh no temporal thing nor asketh any other reward for her deserts then God alone not desireth more of temporall necessaries then what may serue her for the obtayning of euerlasting glory 6. Nature rejoyceth to haue many friends and kinsfolkes she glorieth of Noble birth and descent pleaseth the powerfull fawneth vpon the rich applaudeth those that are like herselfe but grace loueth her enemies is not puffed vp with multitude of friends nor esteemeth place or birth but where it is ioyned with greater vertue she rather fauoureth the poore then the rich hath more compassion of the innocent then the powerfull reioyceth in the simple respecteth not the deceiptfull exhorteth euer the good to labour for the better gifts and by vertue to resemble the sonne of God Nature quickly complaineth of any want and trouble grace constantly suffereth all kind of need 7. Nature turneth all things to her selfe striueth and contendeth for her selfe but grace reduceth all to God froÌ„ whence originally they proceed she ascribeth no good to her selfe neither doth she arrogantly presume of her selfe she contendeth not nor preferreth her opinion before others but in euery sense vnderstanding submitteth her selfe vnto the eternall wisdome and to the diuine iudgment Nature coueteth to know secrets and to heare newes she will appeare a broad and make proofe of many things by the experience of her owne senses she desireth to be known to do those things for which she may be praised and admired but grace careth not for hearing news nor to vnderstaÌ„d curious matters for that all this springeth from the ancient disorder of our corrupt nature seing nothing that is new is durable vpon earth She teacheth therfore to restraine the senses to auoid vaine pleasing and ostentatioÌ„ humbly to hide those things that are worthy of praise and admiration and of euery thing and euery knowledg to seeke profitable fruite and the praise and honour of God she will not haue her selfe nor hers publickly praised but desireth that God should be blessed in his gifts who of meere charity bestoweth all things 8. This grace is a supernaturall light and a certaine speciall gift of God and the proper marke of the elect and pledge of euerlasting saluation which lifteth vp a man from earthly basenes to loue things of heauen of a carnall maketh him a spirituall person How much the more therfore nature is depressed and subdued so much the greater grace is infused and the inward man daily by new visitations more perfected according to the Image of God CHAP. LV. Of the corruption of nature efficacy of diuine grace MY God * The Seruant who of thy meere goodnes hast created me to thy Image and likenesse Gen. 1. graunt me this grace which thou hast shewed to be so great and so necessary to saluation that I may overcome my wicked nature which draweth me to sinne and to the losse of my soule For I feele in my flesh the law of sin Rom. 7. contradicting the law of my mind and leading me captiue to obey sensualitie in many things neither can I resist the passâ—ons therof vnlesse thy holy grace feruently infused into my hart do assist me 2. Thy grace o Lord great grace is needfull that nature may be ouercome which is euer prone to euill from her youth For by Adam the first man it falling being corrupted by sinne the penalty of this staine hath descended vpon all mankind in such sort that nature it selfe which by thee was created good without defect is now accompted for vice and for the infirmitie of a corrupted nature for that the motioÌ„ therof left vnto it selfe draweth to euill and abiect things For the little force which remaineth is like a certaine sparke lying hidden in ashes This is naturall reason it selfe compassed about with great darknesse still retayning power to discerne good and euill and the distance be tweene true and false although it be vnable to fulfill all that it approueth and enioyeth not now the full light of truth nor the former integrity of her affections 3. Hence it is my God that according to my inward man I delight in thy law Rom. 7. knowing thy comman dements to be good iust and holy reprouing also all euill and sunne and do know that it is to be fled .. But in my flesh I serue the law of sirâ— whilst I rather obey sensuality then reason Hence it is that I haue a will to do good but know not how to performe it For this cause I often purpose many good things but for that I want grace to help my infirmity for a light resistance I go back and faint I know the way of perfectioÌ„ and see cleerly inough what I ought to do but pressed with the weight of mine owne corruption I rise not vnto it 4. O Lord how needfull is thy grace for me Ioan. 13. to begin any good worke 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 comfort me O heauenly grace without which our owne merits are nothing and no gifts of nature are to be esteemed Arts riches beauty strength wit or eloquence are of no worth with thee o Lord without thy grace For gifts of nature are coÌ„mon to good euil but the peculiar gift of the elect is grace and loue wher with being marked they are esteemed worthy of euerlasting life This grace so much excelleth that neither the gift of prophesie nor the working of miracles nor any speculation how high soeuer is of any esteeme without it Neither faith nor hope 1. Cor. 13. nor other vertues are aceptable vnto thee without charity and grace 5. O most blessed grace that makest the poore in spirit rich with vertues and the rich in many blessings humble in hart come downe vnto me replenish me in the morning with thy coÌ„fort least my soule should faint with wearines and wither away with drinesse of mind I beseech the Lord Psal 22. that I may find grace in thy sight for thy grace sufficeth though other things that nature desireth be wanting If I be tempted and vexed with many tribulations I
this present life and not to foresee those things which are to come It is vanity to set thy loue on that which speedily passeth away and not to hasten thither where euerlasting ioy is permanent 5. Call often to mind this prouerbe That the eye is neuer satisfied with seeing Eccles 1. nor the eare filled with hearing Endeauour therfore to withdraw thy hart from the affection of visible things and to turne thy selfe to the inuisible For they that follow their sensuality do staine their owne consciences and loose the grace of God CHAP. II. Of the humble conceipt of our selues ALL men by nature desire to know Eccl. 1. Arist l. 1. metaph cap. 1. but what auaileth knowledg without the feare of God Surely an humble husbandman that feareth God is better then a proud Philosopher that neglecting himselfe laboureth to vnderstand the course of the heauēs Who so knoweth himselfe well groweth daily more contemptible in his owne conceipt and delighteth not in the praises of men If I vnderstood all that is to be knowne in the world and were not in charity what would that help me in the sight of God who will iudge me according to my deedes 2. Giue not thy selfe to inordinate desire of knowledg for therin is much distraction and deceipt The learned are willing to seeme so to others 1. Cor 8. and to be accoumpted wise There be many things which to know doth little or nothing profit the soule and he is very vnwise that bestoweth his labour about other things then those that may auaile him for the health of his soule Many words do not satisfy the desires of the hart but a good life comforteth the mind and a pure conscience giueth great assurance in the sight of God 3. How much the more thou knowest and how much the better thou vnderstandest so much the more grieuously shalt thou therfore be iudged vnlesse thy life be also more holy Be not therfore extolled in thy owne mind for any art or science which thou knowest but rather let the knowledge giuen thee make thee more fearefull If thou thinkest that thou vnderstandest and knowest much know also that there be many things more which thou knowest not Rom. 12. Thinke not too well of thy selfe but rather confesse thine ignorance Why wilt thou prefer thy selfe before others sith there be many more learned skilfull in the Law then thou If thou wilt know or learne any thing profitable desire not to be knowne and to be little esteemed of by men 4. The highest and most profitable reading is the true knowledge consideration of our selues It is great wisdome and perfection to esteeme nothing of our selues to thinke alwaies well and commendably of others If thou shouldest see another openly sinne or commit any heynous offence yet oughtest thou not to esteeme the better of thy selfe for thou knowest not how long thou shalt be able to remayne in good estate Gen. 8. We are all frayle but thou oughtest to esteeme none more frayle then thy selfe CHAP. III. Of the doctrine of Truth HAPPY is he whome Truth by it selfe doth teach Ps 93.1 not by figures and voices that passe away but as it is in it selfe Our owne opinion and sense do often deceaue vs and it discernes little Eccl. 3. What auaileth it to dispute and contend about darke and hidden things wheras for being ignorant of them we shall not so much as once be reprehended at the day of iudgment It is a great folly to neglect the things that are profitable and necessary and giue our minds to that which is curious and hurtfull Ps 113. we haue eyes and do not see 2. And what haue we to do with the terms and distinctions of Logitians He to whome the eternall Word speaketh is deliuered from multitudes and diuersities of opinions By that one Word all things do speake and all declare the same and this is the beginning and that which speaketh vnto vs. No man without that Word vnderstandeth or iudgeth rightly He to whome all things are one who draweth all things to one and seeth all things in one may enioy a quiet mind and remaine peaceable in God O God the eternall Truth make me one with thee in euerlasting charity It is tedious to me often to read heare many things In thee is all that I would haue and can desire Let all Doctours hold their peace let all creatures be silent in thy sight speak thou alone vnto me 3. How much the more one is retired within him selfe Matt. 11. Luc. 10. and becommeth inwardly sincere and pure so much the more and higher mysteries doth he vnderstand without labour for that he receaueth light of vnderstanding from aboue A pure sincere and stayed spirit is not distracted though he be imploied in many workes for that he worketh all to the honour of God and laboureth for inward trāquillity without seking himself in any thing he doth Who hinders and troubles thee more then the vnmortified desires of thine owne hart A good and deuout man first of all disposeth in himselfe his outward works neither do they draw him to the desires of an inordinate inclination but he ordereth thē to the prescript of reason Who hath a greater combate then he that laboureth to ouercom himselfe This ought to be our endeauour to conquer our selues daily to wax stronger and be more able to subdue our passions and alwaies in this way to get some ground 4. All perfection in this life hath some imperfections mixt with it no knowledg of ours is void of darknesse and ignorance An humble knowledg of thy self is a more secure way to God then a deepe search after learning yet learning is not to be blamed nor the only knowledg of any thing whatsoeuer is to be disliked it being good in it selfe and ordained by God but a good conscience and a vertuous life is to be preferred before it And for that many endeauour rather to get knowledg then to liue well therfore they are often deceiued and reape either none or very slender profit of their labours 5. O if men bestowed as much labour in the rooting out of vices and planting of vertues as they doe in moouing doubts and questions neither would there so much hurt be done nor so great scandall be giuen in the world nor so much loosnes be practised in places erected for vertue Matt. 23. Truly at the day of ludgment we shall not be examined what wee haue read but what we haue done nor how well we haue spoken but how vertuously we haue liued Tell me now where are all those great Doctours and Maisters with whom thou wast well acquainted whilst they lyued flourished in learning Now others possesse their liuings perhaps do scarce euer thinke of thē In their life time they seemed somthing and now they are not spoken of 6. O how quickly doth the glory of this world passe away Eccles 2.
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
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