CHAP. I. Of the imitation of Christ, and con­tempt of all the vanities of the world.

HE that followeth me,Ioan. 8. walketh not in dark­nesse, saith our Lord. These are the words of Christ, by which we are admonished, that we ought to imitate his life, and manners, if we will be par­takers [Page 2]of his diuine light, and be deliuered from all blindnesse of hart. Let therfore our chiefest care be to meditate vpon the life of Ie­sus Christ.

2. The doctrine of Christ excee­deth all the doctrine of the Saints: and he that had the light of spirit, would discouer therin a secret and hidden Manna. But it falleth out that many, who often heare the Ghospell of Christ, do yet feele in themselues but slender motion of any holy desire, because they are void of the spirit of Christ. But whosoeuer will fully and feelingly vnderstand the words of Christ, must endeauour to conforme his life wholy to the life of Christ.

3. What will it auaile thee to dispute profoundly of the Trini­ty, if thou be voyd of humility, and therby displeasing to the Tri­nity? High words surely, make a man neither holy nor iust; but a vertuous life maketh him deare to God. I had rather feele compun­ction, then vnderstand the defini­tion therof.1. Cor. 13. If thou didest know [Page 3]the whole Bible by hart, and the sayings of all the Philosophers, what would all that profit thee, without charity, and the grace of God? Vanity of vanities, and all is vanity, but only to loue God,Eccles. 1. and wholy to serue him. This is the highest wisdome, by contempt of the world, to tend towards the King­dome of heauen.

4. It is therfore vanity to seeke after fading riches, and to re­pose trust in them. It is also vanity to gape after honours, and to climbe to high degrees. It is vanity to follow the appetites of the flesh, and to labour for that, for which thou must afterwards suffer more grieuous punishment. Vanity it is to wish to liue long, and to be care­lesse to liue well. It is vanity to mind only this 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: [Page 4]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 [Page 5]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 [Page 6]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 [Page 8]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 [Page 9]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 [Page 10]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. Would God their life had byn answerable to their learning, then had their stu­dy [Page 11]& reading byn to good purpose.Tit. 1. How many perish in this world by reason of vaine learning, who take little care of the seruice of God?Rom. 1. And because they rather choose to be great then humble;Matt. 18. & 23. therfore they vanish away in their own thoughts. He is truly great that is great in cha­rity. He is truly great, that is little in himselfe, and that maketh no ac­compt of the height of honour. He is truly wise, that accompteth all earthly things as dung, that he may gaine Christ.Phil. 3. And he is truly lear­ned, that fulfilleth the wil of Christ, and forsaketh his owne.

CHAP. IV. Of Prudence, and Foresight in our actions.

VVE must not giue eare to euery suggestion or in­stinct, but ought warily,1.10.4. & leasurly to pōder things according to the wil of God. But (alas) such is our weak­nesse that we rather often belieue, and speake euil of others, then good. [Page 12]Those that are perfectly vertuous,Gen. 3. do not easily giue credit to euery thing that is told them, for they know that human frailty is prone to euill,Iac. 3. and very subiect to faile in words.

2. It is great wisdome not to be rash in thy proceedings,Frou. 19. nor to stand stifly in thine own conceipts;Prou. 17. as also not to belieue euery thing which thou hearest: nor presen ly to relate againe to others, what thou hast heard, or dost belieue. Consult with him that is wise, and of a good conscience, and seeke to be instructed by a better then thy selfe, rather then to follow thine owne inuentions.Prou. 15. & Eccl. 1. A good life ma­keth a man wise according to God, and giueth him experience in many things. How much the humbler one is in himselfe, and more subiect and resigned vnto God: so much the more prudent shall he be in all his af­faires, and enioy greater peace and quiet of hart.

CHAP. V. Of the reading of holy Scriptures.

TRVTH, not eloquence is to be sought for in holy Scrip­tures. Ech part of them is to be read with the same spirit it was made.Rom. 15. We should rather search af­ter spirituall profit in Scriptures, then subtility of speach. We ought to read deuout and simple bookes, as willingly as high and learned.1. Cor. 2. Let not the reputation of the writer of­fend thee, whether he be of great or small learning: but let the pure word of truth moue thee to read. Search not who spake this, or that, but marke what is spoken.

2. Men passe away;Ps. 110. & Luc. 21. but the truth of our Lord remaineth for euer. God speaketh vnto vs sundry waies, without respect of persons.Rom. 2. & 10. & Col. 3. Our owne curiosity often hindreth vs in reading of the Scriptures, when as we will examine, and discusse that which we should rather passe ouer without more adoe. If thou desire [Page 14]to reape profit, read humbly, plain­ly, and faithfully: neuer desire the estimation of learning. Inquire wil­lingly, and heare with silence the words of holy men:Prou. 1. & 18. dislike not the Parables of Elders, for they are not recounted without cause.

CHAP. VI. Of inordinate desires, and affections.

VVHENSOEVER a man desireth any thing inor­dinatly, he is presently disquieted in himselfe. The proud and couetous can neuer rest. The poore and hum­ble in spirit, liue togeather in all peace. The man that is not vvholy dead in himselfe, is quickly temp­ted, and ouercome in small and tri­fling things. The weake in spirit, and that is yet in a manner subiect to his appetites, and prone to sensible things, can hardly withdraw him­selfe altogeather frō earthly desires. And therfore he is often afflicted, when he goeth about to retire him­selfe from them: and easily falleth [Page 15]into indignation, when any oppo­sition is made against him.

2. And if he hath follovved ther­in his appetite, he is presently dis­quieted with remorse of conscience: for that he yielded to his passion, which profiteth him nothing to the obtaining of the peace he sought for. True quiet of mind therfore, is got­ten by resisting our passions, not by obeying them. There is no peace in the hart of a carnall man, nor of him that is addicted to outward things, but in the spirituall and fer­uent.

CHAP. VII. Of flying vaine Hope, and Pride.

HE is vaine that putteth his trust in men, or creatures.Hier. 17.1. Be not ashamed to serue others for the loue of Iesus Christ: nor to be estee­med poore in this world.Ps. 30. Presume not vpon thy selfe, but place thy hope in God. Do what lieth in thy power, and God will assist thee. Trust not in thine own knowledg,Hier. 9. [Page 16]nor in the wisdome or prudence of any liuing creature: but rather in the grace of God, who helpeth the hū ­ble, and humbleth the presumptu­ous and proud.

2. Glory not in wealth, if thou haue it; nor in the power of thy friends: but in God, who giueth all things, and aboue all desireth to giue thee himselfe. Extoll not thy selfe for the stature, and beauty of thy body, which is dissolued, and disfigured with euery little sicknes. Take not pleasure in thy naturall gifts, or wit, least thereby thou displease God, to whome appertai­neth all the good whatsoeuer nature hath giuen thee.

3. Esteeme not thy selfe better then others,Exod. 3. & 12. least perhaps in the sight of God, who knoweth what is in man, thou be accompted worse then they.Iob. 9. Be not proud of thy good workes, for the iudg­ments of God are farre different frō the iudgments of men: and that of ten offendeth him, which pleaseth them. If there be any good in thee, belieue that there is much more in [Page 17]others, that so thou maist the better keepe within thy hart the precious treasure of humility. It is no preiu­dice vnto thee to esteeme thy selfe worse then all the world: but it hur­teth thee very much, to preferre thy selfe before any one. The humble enioy continuall peace: but in the hart of the proud, is enuy and often indignation.

CHAP. VIII. That too much familiarity is to be shunned.

LAY not thy hart open to euery one: but treate of thy affaires with the wise, and such as feare God.Eccl. 8. Conuerse not much with yong peo­ple, and strangers. Flatter not the rich; neither do thou appeare wil­lingly before great personages. Keep company with the humble, simple, deuout, and vertuous; and confer with them of those things, that may edify.Prou. 5. Be not familiar with any wo­man: but in generall commend all good women to God. Desire to be [Page 18]familiar with God alone, and his angels, and fly the knowledge of men.

2. We must haue charity to­wards all, but familiarity with all is not expedient. Sometimes it falleth out, that the fame of some person that is vnknowne, is much estee­med; whose presence notwithstan­ding is not gratefull to the eies of the beholders. We thinke sometimes to please others by our company, and we rather distast them with our disordered manners, and the euill customes which they discouer in vs.

CHAP. IX. Of Obedience, and Subiection.

IT is a great matter to liue in Obedience, to be vnder a Supe­riour, and not to be at our owne disposition. It is much safer to liue in the state of subiection, then of go­uernment. Many liue vnder Obe­dience, rather for necessity then for charity: and such are discontented, [Page 19]and do easily repine and murmure. Neither can they attaine to freedome of mind, vnlesse they willingly and hartily put themselues vnder Obe­dience for the loue of God. Go whither thou wilt, thou shalt-find no rest, but in humble subiection vnder the gouernment of a Superiour. The imagination and change of places haue deceiued many.

2. True it is, that euery one willingly doth that which agreeth with his owne sense and liking; and is apt to affect those most, that are of his owne mind: But if God be amongst vs, we must leaue our owne iudgment, that so peace and quietnes may be the better preserued. Who is so wise, that he can fully know all things? Trust not therfore too much to thine owne conceipts: but be willing to heare the iudgment of others. If that which thou thin­kest be good, and notwithstanding dost leaue it for God, and followest the opinion of another, it shall be better for thee

3. I haue often heard, that it is more secure to heare and take coun­sell, [Page 20]then to giue it. It may also fall out, that ech ones opinion may be good: but to refuse to yield to others, when as reason, or cause requi­reth it, is a token of wilfullnes and pride.

CHAP. X. Of the auoyding superfluity of words.

FLY the vnquietnes of men as much as thou canst:Matt. 4. & 14. for the talke of worldly affaires hindreth very much, although they be re­counted with sincere intention: for we are quickely defiled,Ioan. 6. and as it were enthralled with vanity. I could wish that I had often times held my peace, when I haue spoken: and that I had not byn in company. Why do we so willingly speake, and talke one with another, when notwithstanding we seldom returne to silence, without hurt of consci­ence? The cause wherfore we so wil­lingly talke, is, for that by discour­sing one with another, we seeke to [Page 21]receaue comfort one of another: and desire to ease our mind, ouer­wearied with sundry thoughts:Matt. 7. and we talke willingly, and thinke of those things which we loue best,Rom. 2. and most desire; or of those, which we feele most contrary vnto vs.

2. But alas, often times in vaine, and to no end: for this outward comfort is cause of no small losse of inward, and diuine consolation. Therfore we must watch and pray, least our time passe without any fruit or profit. If it be lawfull, and expe­dient for thee to speak; speak those things that may edify. An euill cu­stome, and neglect of our owne good, doth very much slacke the raynes to inconsiderate speach:Act. 1. Yet deuout discourses of heauēly things, do greatly further our progresse in spirit,Rom. 15. especially where persons of one mind and spirit be gathered to­geather in God.

CHAP. XI. Of the obteyning of peace, and zeale of spirituall profit.

VVE might enioy peace, if we would not busie our selues with the words and deedes of other men, which appertaine no­thing to our charge. How can he liue long in peace, that thrusteth himselfe into the cares of others, or that litle or seldom recollecteth him­selfe within his owne breast? Bles­sed are the simple and pure minds: for they shall enioy much peace.

2. What is the reason, why some of the Saints were so perfect, and contemplatiue? Because they laboured to mortify thēselues who­ly to earthly desires; and therefore they could with their whole hart, giue themselues to God, and freely attend to their owne affaires. We are too much lead by our owne pas­sions, and too solicitous for transi­tory things. We also seldome ouer­come any one vice perfectly, and [Page 23]are not inflamed with a feruent de­sire to profit in spirit: and therfore we remaine cold in deuotion, and full of tepidity.

3. If we were perfectly dead vnto our selues, and not intangled within our owne breasts: then we might also haue some tast of diuine things, and feele the sweetnesse of heauenly contemplation. The grea­test, and indeed the whole impedi­ment is, for that we are not free frō our passions, and disordered incli­nations: neither do we endeauour to enter into that path of perfection, which the Saints haue walked be­fore vs: and when any small aduer­sity befalleth vs, we are too quickly deiected, and turne our selues to human comforts.

4. If we endeauour like men of courage to stand continually in the battaile; surely we should feele the fauourable assistance of God frō heauen. For he who giueth vs occasion to fight, to the end we may get the victory, is ready to succour those that fight manfully, and do trust in his grace. If we esteeme our pro­gresse [Page 24]in Religious life, to consist only in these exteriour obseruations; our deuotion will quickly be at an end. Let vs set the axe to the roote, that being freed from passions, we may enjoy true peace of mind.

5. If euery yeare we would root out one vice, we should quickly be­come perfect men. But now often times we perceaue it goeth contrary, and that we were better, and of a more pure conscience at the begin­ning of our conuersion, then after many yeares of our profession. Our feruour and profit should increase daily; but now it is accōpted a great matter, if one can retaine but some part of his first spirit. If we would vse but a little violence in the begin­ning, then should we be able to per­forme all things afterwards with ease and ioy of hart.

6. It is a hard matter to leaue that to which we are accustomed; but harder to do against our owne wils. But if thou dost not ouercome little and easy things; how wilt thou ouercome harder matters? Resist thy inclination in the first motions, [Page 25]and breake off euill customes, least perhaps by little and little they draw thee to greater difficulty. O, if thou didest consider how much inward peace vnto thy selfe, and ioy to o­thers thou shouldest procure by demeaning thy selfe well; I suppose thou wouldest be more carefull of thy spiritual profit.

CHAP. XII. Of the profit of Aduersity.

IT is good that we haue some­times griefe and aduersities: for they often make a man enter into himselfe, and remember that he is heere in banishment, and ought not to place his trust in any worldly thing. It is good that we be some­times contradicted; & that there be an euill or hard conceipt had of vs: and this, although we do, and intend well. These things help often to the attayning of humility, and defend vs from vaine-glory: for then we chiefly seeke God for our inward witnesse; when outwardly we be [Page 26]contemned by men, and whēn there is no credit giuen vnto vs.

2. And therfore a man should settle himself so fully in God, that he needed not to seeke many comforts of men. When a good and vertu­ous man is afflicted, tempted, or troubled with euill thoughts; then he vnderstandeth better the great need he hath of Gods assistance, without whose help he perceaueth he can do nothing that is good. Thē also he sorroweth, lamenteth, and prayeth for the miseries he suffereth. Then is he weary of liuing longer, and wisheth that death would come, that he might be dissolued, and be with Christ. Then also he well per­ceaueth, that complete security, and perfect peace cannot be had in this world.

CHAP. XIII. Of resisting Temptations.

SO long as we liue in this world we cannot be without tribula­tion and temptation: for as it is wri­ten [Page 27]in Iob: Temptation is the life of man vpon earth. Euery one therfore ought to be carefull, and diligently to arme himselfe with praier against his temptations, least the Diuell find time and place to deceaue him; who neuer sleepeth, but goeth about see­king whome he may deuoure. No man is so perfect and holy, but hath somtimes temptations: and we can­not be altogeather free from them.

2. Temptations are often pro­fitable vnto men; though they be troublesome, and grieuous; for in them man is humbled, purged, and instructed. All the Saints haue pas­sed and profited through many tri­bulations and temptations; & they that could not beare temptations, became reprobate & fell from God. There is no order so holy, nor place so secret, where there be not temp­tations or aduersities.

3. There is no man that is alto­geather free from temptations, whi­lest he liueth on earth: for in our selues is the cause therof, being born with inclination to euill. When one temptation or tribulation goeth [Page 28]away, another commeth: and we shall euer haue something to suffer, because we haue lost that innocency with which we were created. Many seeke to fly temptations, and do fall more grieuously into thē. By flight alone we cannot ouercome; but by patience and true humility, we become stronger then all our ene­mies.

4. He that only auoideth them outwardly, and doth not plucke them vp by the root, shall profit lit­tle: yea temptation will the sooner returne vnto him; and he shall feele himselfe in worse case then before. By little and little, and by patience with longanimity (through Gods help) thou shalt more easily ouer­come, then with violence, and thine owne importunity. Often take coū ­sell in temptations, and deale not roughly with him that is tempted; but giue him cōfort, as thou woul­dest wish to be done to thy selfe.

5. The beginning of all euill temptations, is inconstancy of mind, and little confidence in God: for as a ship without a sterne is tossed to [Page 29]and fro with the waues: so the man that is negligent, and leaueth his purpose, is many waies tempted. Fyre trieth iron, and temptation a iust man. We know not oftentimes what we are able to do, but temp­tations do shew vs what we are. We must be watchfull, especially in the beginning of the temptation, for the enemy is then more easily ouer­come, if he be not suffered to enter the dore of our harts, but be resi­sted without the gate at his first knocke. Wherfore one said: With­stand the beginnings,Ouid. l. 1. de remed amoris. for an after-remedy comes often to late. First there commeth to the mind an euill thought, then a strong imagination therof, afterwards delight, and an euill motion, and then consent: and so by little and little our wicked enemy getteth full entrance, whilst he is not resisted in the beginning. And how much the longer one is ne­gligent in resisting: so much weaker doth he become daily, and the ene­my stronger against him.

6. Some suffer greatest temp­tations in the beginning of their con­uersion [Page 30]others in the later end; o­thers againe are much troubled al­most through the whole time of their life. Some are but easily temp­ted according to the wisdome, and equity of the diuine appointment, which weigeth the state and deserts of men; and ordaineth all things for the sauing of his elect and cho­sen seruants.

7. We ought not therfore to despaire when we are tempted; but so much the more feruently to pray vnto God, that he will vouchsafe to help vs in all tribulation; who surely according to the saying of S. Paul, will make with temptation such is­sue, that we may be able to sustaine it. Let vs therfore humble our selues vnder the hand of God in all temp­tation and tribulation, for he will saue, and exalt the humble in spi­rit.

8. In temptations and afflictions man is proued, how much he hath profited; and his merit is therby the greater before God, and his vertues do more openly appeare. Neither is it any great matter if a man be de­uout [Page 31]and feruent, when he feeleth no heauines: but if in time of aduer­sity he beare himself patiently, there is hope of great good. Some are kept from great temptations, and are often ouercome in small ones, which do daily occurre; to the end that being humbled, they may ne­uer presume on themselues in great matters, who in so small things do see themselues so weake.

CHAP. XIV. Of auoyding rash Iudgement.

TVRNE thine eyes vnto thy selfe,Matt. 7. Rom. 25. Eccls. 3. and beware thou iudge not rashly the deeds of other men. In iudging of others a man alwaies laboureth in vaine, often erreth, and quickly sinneth; but in iudging & discussing of himselfe, he alwaies laboureth fruitfully. We often iudg of things according to our owne de­sire; for priuate affection bereaues vs easily of true iudgment. If God were alwaies the pure intention of our desire, we should not be so [Page 32]much troubled with the repugnance of our sensuality.

2. But often times some inward secret inclination, or outward affe­ction occurreth, which draweth vs after it. Many secretly seeke them­selues in their actions, and know it not. They seeme also to liue in good peace of mind, when things are don according to their will, and opinion; but if it succeed otherwise then they desire, they are straight waies trou­bled, and much afflicted. The di­uersities of iudgments and opinions,Matt. 12. cause often diffentions betwene friends and neighbours,Luc 12. betwene religious and deuout persons.

3. An old custome is hardly bro­ken, and no man is willingly lead further then himselfe liketh.Hier. 13. If thou dost more rely vpon thine owne rea­son or industry, then vpon the ver­tue of obedience to Iesus Christ; it wilbe long before thou be illumina­ted with grace, for Almighty God will haue vs perfectly subiect vnto him, and that we transcend the nar­row limits of human reason, enfla­med with his loue.

CHAP. XV. Of VVorkes done of Charity.

FOR no worldly thing, nor for the loue of any man,Matt. 18. is any euil to be done: but yet for the profit of one that standeth in need, a good worke is sometimes to be left off, or chaunged also for a better. For by doing this, a good worke is not lost, but changed into another of greater merit. The exteriour worke without charity profiteth nothing;1. Cor. 13. but whatsoeuer is done of charity be it neuer so little and contemp­tible in the sight of the world, it is fruitfull, and of great esteeme in the sight of God. For God weigheth more with how much loue one worketh, then how much he doth. He doth much, that loueth much.Luc. 7.

2. He doth much that doth a thing well: he doth well that rather serueth the common good of others,Phil. 2. then his owne will. Oftentimes it seemeth to be charity, and it is ra­ther carnality: because naturall in­clination, [Page 34]selfe-will, hope of reward, and desire of our owne commodity will seldome be wanting.

3. He that hath true and perfect charity, seeketh himselfe in nothing; but only desireth in all things that the glory of God should be exalted.Phil. 2.3. & 1. Cor. 13. He also enuieth none; because he lo­ueth no priuate good:Ps. 17. & 24. neither wil he reioyce in himselfe; but wisheth aboue al things to enioy God He at­tributeth nothing that is good to any man, but wholy referreth it vnto God, from whom, as from the foun­taine, all things proceed: in whom fi­nally all Saints haue perfect rest, by fruition of his glory. O, he that had one sparke of perfect charity, how easily would he discerne, that all earthly things be ful of vanity!

CHAP. XVI. Of bearing with the defects of others.

THOSE things that a man can­not amend in himselfe or in o­thers, he ought to suffer patiently, vntil God ordaine otherwise. Think that perhaps it is better so, for thy [Page 35]tryall and patience, without which our merits are not much to be estee­med.Matt. 6. Thou oughtest to pray not­withstanding when thou hast such impedimēts,Luc▪ 11. that God would vouch­safe to help thee, and that thou maist beare them patiently.

2. If one that is once or twice warned doth not amend, contend not with him; but cōmit all to God, that his will may be fulfilled,Matt. 6. and his name honoured in all his seruāts, who knoweth how to turne euill into good. Endeauour to be pa­tient in bearing with the defects and infirmities of others:Thess. 5. & Io. 1. Luc. 6. for that thy selfe also hast many things, which must be suffered by others. If thou canst not make thy selfe such an one as thou wouldest; how canst thou expect to haue another in all things to thy liking? We would willingly haue others perfect, and yet we a­mend not our owne faults.

3. We wil haue others seuerely corrected, and will not be corrected our selues. The large liberty of o­thers displeaseth vs: and yet we will not haue our desires denied vs. We [Page 36]will haue others kept vnder by rigo­rous lawes; but in no sort will we our selues be restrained. And thus it ap­peareth, how seldome we weigh our neighbour in the same ballance with our selues. If all men were per­fect, what should we haue to suffer of our neighbour for God?

4. But now God hath thus or­dained, that we may learne to beare one anothers burden:Gal. 6. for no man is without defect, no man without bur­den, no man sufficient of himselfe, no man endued with so much wis­dom as he needeth:1. Thes. 5. & 1. Cor. 12. but we ought to beare with one another, cōfort one another, help, instruct, & admonish one another. Aduersity best discoue­reth how great vertue ech one hath: for occasions make not a man fraile, but do shew what he is.

CHAP. XVII. Of Religious life.

THOV must learne to break thy owne will in many things, if thou wilt haue peace, and concord [Page 37]with others. It is no small matter to dwell in communtiy, or in a congre­gation, & to conuerse therin with­out complaint▪ and to perseuer there faithfully vntill death. Blessed is he that hath there liued well, and en­ded happily. If thou wilt perseuer in grace as thou oughtest▪ and profit in vertue, esteeme thy selfe as a bani­shed man, and a pilgrim vpon earth. Thou must be cōtented for the loue of Christ to be esteemed as a foole in this world, if thou desire to lead a vertuous, and perfect religious life.

2. The wearing of religious ha­bit,1. Pet. 2. and shauing of the Crowne do little profit; but chang of manners, and perfect mortification of passiōs make a true religious man. He that seeketh any thing els but God,Eccls. 1. & 4. and the health of his soule, shall find no­thing but tribulation & sorrow. Nei­ther can he remaine long in peace, that laboureth not to be in the mea­nest place, and subiect to all.

3. Thou camst to serue, not to be serued Know that thou wast called to suffer and to labour,Matt. 20. not to be idle, or to spend thy time in talke. [Page 38]Heere in the schoole of Christ men are proued as gold in the fornace. Here no man can stand, vnlesse he humble himselfe with his whole hart, for the loue of God.

CHAP. XVIII. Of the examples of the holy Fathers.

CONSIDER the liuely exam­ples of the holy Fathers,Heb. 11. in whom true perfection and religion shined; and thou shalt see how little it is, and almost nothing, which we do now in these daies. Alas, what is our life if it be compared to them! The Saints and friends of Christ ser­ued our Lord in hunger and thirst, in could and nakednesse, in labour and wearines, in watching and fa­sting, in prayer and holy meditati­ons, in persecutions and many re­proaches.

2. O, how many and grieuous tribulations suffered the Apostles, Martyrs, Confessours, Virgins, & all the rest that endeauoured to fol­low [Page 39]the steps of Christ! They hated their liues in this world,Ioan. 12. that they might possesse their soules in euerla­sting life.Matt. 7. O, How strait and poore a life led the holy Fathers in the wil­dernes! How long and grieuous tēp­tations suffered they! How often and how grieuously were they as­saulted by their Ghostly enemy! How feruent praiers offered they daily to God! How rigorous absti­nence did they vse! How feruent zeale, and care had they of their spirituall profit! How strong, and continuall a combat had they for the ouercōming of vices! How pure and vpright intention kept they vnto God! In the day they laboured, and in the night they attended to conti­nuall prayer, although when they laboured also, they ceased not from mentall prayer.

3. They spent all their tyme with profit: euery houre seemed short for the seruice of God: and for the great sweetnes they had in con­templation, they forgot the necessi­ty of corporall refection. They re­nounced all riches, dignities, ho­nours, [Page 40]friends and kinsfolkes; they desired to haue nothing which ap­pertained to the world; they scarse tooke things necessary for the suste­nance of life; they grieued to ferue their bodies, euen in necessity. They were poore in earthly things, but rich in grace and vertues. Outward­ly they wanted, but inwardly they were replenished with grace, and spirituall comfort.

4. They were strangers in the world, but neere and familiar friēds to God. They seemed to themselues as nothing, and abiect to this world: but they were precious, and belo­ued in the eyes of God. They were grounded in true humility, liued in simple obedience, walked in charity and patience: and therfore they pro­fited dayly in spirit, and obteyned great grace in Gods sight. They were giuen for an example and pat­terne of pefection in Gods Church, and their example should more styr vs vp to a desire of our spirituall profit, then the number of the luke­warme and dissolute liuers draw vs to the neglect therof.

5. O, how great was the fer­uour of all religious persons in the beginning of their holy institution! How great was their deuotion to prayer! How diligent emulation of vertue! How exact discipline flo­rished! How great reuerence and o­bedience, vnder the rule of their Su­periour, obserued they in all things! Their footsteps yet remaining do te­stify that they were indeed holy and perfect men; who fighting so valiant­ly, trode the world vnder their feet. Now he is greatly accompted of, that breaketh not the rule, and that can with patience endure that which he hath professed.

6. O couldnes and negligence of our time, that we so quickly de­cline from our first feruour, and are come to that passe, that very slouth and couldnes of spirit makes our owne liues tedious vnto vs! Would to God the desire to profit in vertue did not wholy sleepe in thee, who hast often seene the holy examples of deuout and religious soules.

CHAP. XIX. Of the Exercise of a good, and Religious person.

THE life of a Religious person ought to shine with all ver­tues;Matt. 5. that he may inwardly be such as outwardly he seemeth to men. And with reason thou oughtest to be much more within, then is per­ceaued without:Ps. 33. Heb. 4. Ps. 15. for God behoul­deth the hart, whom we ought most highly to reuerence whersoeuer we are, and walke in purity like Angels in his sight; and to renew dayly our purposes, and styr vp our selues to feruour, as though this were the first day of our conuersion; and to say: Help me, my God, in this my good purpose, and in thy holy ser­uice; and graunt that I may now this day begin perfectly: for that which I haue done hitherto, is no­thing.

2. According to our purpose, shalbe the successe of our profit, and much diligence is necessary to him [Page 43]that will profit much. And if he that firmely purposeth, often faileth; what shall he do, that seldome pur­poseth any thing, or with little cer­tainty? It may fall out sundry waies that we leaue off our purpose: and if for light occasiōs we omit our ac­customed exercises, it seldome pas­seth without some losse. The purpose of iust men is rather grounded v­pon the grace of God, then on their owne wisdome, in whom also they alwaies haue confidence, in what­soeuer they take in hand. For man doth purpose,Prou. 16. but God disposeth: neither is the way of man in his owne hands.

3. If an accustomed exercise be sometimes omitted for some worke of charity, or of intention to profit our neighbour, it may easily after­ward be recouered:Eccles. 7. but if it be lightly left through inconstancy or negligence, it is an offence, and will proue hurtfull. Though we endea­uour what we can, yet shall we faile in many things. But yet we must alwaies purpose somthing certaine, especially against that which most [Page 44]hinders vs We must examine well, and order both our exteriour and interiour actions; for that both are expedient for our progresse in ver­tue.

4. If thou canst not alwaies re­collect thy selfe, yet do it somtimes, and that at least once euery day; to to wit in the morning, or euening. In the morning make thy good pur­pose;Deut. 4. in the euening examine thy selfe what thou hast byn that day in word, deed, or thought: for that in these oftentimes perhaps thou hast offended God, and thy neigh­bour. Arme thy selfe with courage against the malicious attempts of thine enemy. Refraine Gluttony & thou shalt more easily bridle all the disordered inclinations of the flesh. Neuer be altogeather idle, but either reading, or writing, or praying, or meditating, or labouring somthing of profit for the common good: but bodily exercises are to be discreetly vsed, and not to be vndertaken e­qually of all.

5. Those things that be not cō ­mon, are not to be done in the sight [Page 45]of all: for priuate things are best done in secret. But thou must be­ware, thou neglect not that to which thou art bound by common rule, and be ready in performing thy pri­uate deuotions: but hauing fully & faithfully accomplished all thy du­ties, and those things that were enioyned thee, if thou hast further leasure, returne to thy selfe as thy deuotion desireth. All cannot vse the same exercise, but one is more conuenient for this person, another for that. According to the diuersity of times also, diuers exercises are fitting: for some suite better with festiuall dayes, others with daies of labour. We haue need of one kind in temptations, and of others in time of peace and quiet. We desire to thinke of other things when we are sorrowfull, then we do when we are cheerfull in our Lord.

6. When principall feasts draw neere, good exercises are to be re­newed; & the intercessions of Saints more feruently to be implored. Frō feast to feast, we should make some good purpose, as though we were [Page 46]then to depart out of this world, & to come to the euerlasting feasts of heauen. And therfore we ought to prepare our selues carefully at holy times, and to liue more deuoutly, and to keep more exactly all things that we are to obserue, as though shortly we were to receaue reward of our labour at Gods hands.

7. And if it be differred, let vs think that we were not well prepa­red,Rom. 8. nor worthy as yet of so great glory, as shall be reuealed in vs at the time appointed: and let vs labour to prepare our selues better for our departure. Blessed is that seruant (sayth S. Luke the Euangelist) whom when his Lord commeth,Luc. 12. he shall find watching:Matt. 24. verily I say vn­to you, he shall place him ouer all that he possesseth.

CHAP. XX. Of the loue of Solitude, and Silence.

SEEKE a fit time to attend to thy selfe, and often thinke of [Page 47]the benifits of God. Leaue curious things. Read ouer such matters, as may cause rather compunction, thē the labour of much study. If thou withdraw thy selfe from superflu­ous talke, and idle wandring about, as also from hearing of newes and tales; thou shalt find sufficient, and fit time to thinke of good things. The greatest Saints auoyded the company of men as much as they could,Heb. 3. and chose to liue to God in secret.

2. One said: As often as I haue bene amongst men,Senec. ep. 7. I haue returned lesse man The same we find by ex­perience when we talke long. It is easier to keep silence altogeather, then not to exceed in words. It is easier for a man to keepe home, then to demeane himselfe as he ought in all things abroad. He therfore that desireth to attaine to internall,Matt. 4. and spirituall graces, ought with Iesus to withdraw himselfe from the peo­ple. No man goeth safely abroad, but he that gladly keepeth home.Eccles. 3. No man securely gouerneth, but he that delighteth to liue in subiection. [Page 48]No man securely commandeth, but he that hath learned readily to o­bey.

3. No man securely reioyceth, vnlesse he hath within him the testi­mony of a good conscience. And yet the security of Saints was alwaies full of the feare of God. Neither were they lesse carefull and humble in themselues, for that they shi­ned outwardly with grace, and great vertues. But the security of euill men riseth of pride and presumpti­on, and in the end deceaueth them. Neuer promise to thy selfe security in this life, although thou seeme to be a good Religious man, or deuout Hermite.

4. Oftentimes those, who in the iugdment of men were of better esteeme, haue byn in greatest dan­ger, by reason of their too much cō ­fidence. Wherfore it is more profi­table to many, not to be altogeather free from temptations, but to be of­ten assaulted; least they should be too secure, and so perhaps be lifted vp in pride: least also they should too freely giue themselues to out­ward [Page 49]comforts. O, how good a con­science should he keep, that would neuer seeke transitory ioy! would neuer busy him selfe with the things of this world! and how great peace and quietnes should he possesse, that would cut off all vaine solicitude, & only thinke of diuine things, and such as are profitable for his soule, and place all his hope in God!

5. No man is worthy of hea­uenly comfort, vnlesse he haue di­ligently exercised himselfe in holy compunction. If thou desirest true contrition of hart, retire thy selfe in­to some secret and solitary place, and exclude from thy mind the tu­multes, & vnquietnes of the world, as it is written: In your chambers be ye sory.Psal. 4. In thy Cell thou shalt find that which abroad thou shalt of­ten loose. The Cell, if thou conti­nue in it, waxeth sweet, and if thou loue not to stay in it, it becometh irksome If in the beginning of thy conuersion thou accustome thy selfe to remaine in it, and keepe it well, it wilbe afterwards vnto thee a deare friend, and a most plea­sant [Page 50]comfort.

6. In silence and quietnes a de­uout soule perfecteth her selfe, and learneth the secrets of holy Scrip­tures. There she findeth flouds of teares,Ps. 6. with which she may euery night wash and clense her selfe, & be made so much the more familiar with her Creator, by how much the further off she liueth from al world­ly disquiet. Who so therfore with­draweth himselfe from his acquain­tance & friends; God with his holy Angels will draw neere vnto him. It were better for a man to ly hidden, and haue care of himselfe, then be­ing carelesse of his soule, to worke miracles in the world. It is cōmen­dable for a Religious person to go a­broad seldome, to fly to be seene, and to be vnwilling to see men.

7. Why wilt thou see that which is not lawfull for thee to haue. The world passeth away, and all his de­lights. The desires of our sensuality, draw vs to walke abroad, but when the houre is past, what bringest thou home, but a burdened conscience, and distracted thoughts? A ioyfull [Page 51]going abroad, bringeth often a sor­rowfull comming home;Prou. 14. and a mer­ry euening makes a sad morning. So all carnall ioy entreth gently, but in the end it causeth remorse and de­struction. What is elswhere to be seene,Eccles. 1. which thou canst not see heere? Heere thou seest heauen and earth, and all the elements, of which all other things are made.

8. What is there any where to be seene that can long continue vn­der the sunne? Thou thinkest perhaps to satiate thy selfe, & haue thy fill; but thou shalt neuer attaine it If it were possible for thee to see all things created,Eccles. 3. present before thine eyes, what were it all but a vaine and vnprofitable sight? Lift vp thine eyes to God in heauen,Ps. 122. & aske par­don of thy sinnes and negligences. Leaue vaine things to the vaine. Attend thou to that which God cō mandeth.Matt. 6. Shut thy dore vpon thee, and call vpon Iesus thy beloued. Be thou with him in thy Cell, for thou shalt not find so great peace in any other place. If thou hadst staied within and not giuen eare to idle [Page 52]newes, thou haddest kept thy selfe better in good peace. But now that thou delightest sometimes to heare nouelties, it is fit thou sufferest for it some trouble and disquiet of mind.

CHAP. XXI. Of Compunction of hart.

IF thou wilt profit any thing, keep thy selfe alwaies in the feare of God,Prou. 19. and yield not too much scope to liberty. Containe all thy senses vnder the rule of discipline, and giue not thy selfe to foolish mirth. Giue thy selfe to cōpunction of hart, and thou shalt find deuotion. Compun­ction discouereth much good, which with too much liberty is quickly lost. It is meruaile that a man can euer perfectly reioyce in this life, if he consider his banishment, and weigh the many perils, wherwith his soule is inuironed. The leuity of our minds, & the little care we haue of our faults, makes vs not to feele the sorrowes of our soule.

2. But oftentimes we vainely [Page 53]laugh, when we haue iust cause to weep. There is neither true liberty, nor good mirth, but that which is in the feare of God, accompanied with a good conscience. Happy is he, that can auoyd all cause of distracti­on, and draw himselfe to the vnion of holy compunction. Happy is he, that can abandon all that may defile, or burden his conscience. Fight mā fully: one custome ouercomes ano­ther. If thou canst forbeare to inter­meddle with that which belongs to others; they will not hinder thee in that which thou hast to do.

3. Busy not thy selfe in matters which appertaine to others: neither do thou meddle at all with the af­faires of thy betters. Looke first of all to thy selfe, and haue a more espe­ciall care to admonish thy selfe, then whomsoeuer thou louest best.Gal. 1. If thou hast not the fauour of men, be not therefore grieued: but let this seeme vnto thee a most iust cause of griefe, that thou lookest not to thy self with that care, which beseemeth the seruant of God, and a deuout re­ligious person. It is oftentimes bet­ter [Page 54]and more secure, that a man hath not many consolations in this life, especially such, as are agreeable to the inclination of our corrupt na­ture But that we haue none at all,Ps. 76. or do seldom tast diuine comforts, the fault is ours, that do not seeke for compunction of hart, nor do wholy forsake the vaine comforts of this world.

4. Acknowledge thy selfe vn­worthy of diuine comforts, and that thou hast deserued great tribulation. When a man hath perfect contri­tion,Iudic. 2. & 20. 2. Reg. 13. then is the whole world grieuous & loathsom vnto him. A good man findeth alwaies sufficient cause of teares and sorrow; for whether he consider himselfe, or weigh the e­state of his neighbour, he knoweth that none liueth here without tribu­lation. And how much the more throughly he considereth himselfe; so much the more is his sorrow. Our sinnes and vices in which we are so plunged, that we can seldome con­template the things of heauen, do minister vnto vs matter of most iust sorrow and harty contrition.

5. If thou didst thinke more diligently of thy death, then of li­uing long,Eccles. 7. thou wouldest without doubt be more carefull in the amēd­ment of thy life. And if thou woul­dest consider within thy selfe, the paines of hell, or of purgatory,Matt. 25. I am perswaded it would moue thee to endure any labour or paine whatso­euer in this world, and not to seare any kind of austerity. But because these things enter not to the hart, and we still loue that which deligh­teth vs, therfore we remaine could and void of spirituall vigour.

6. Oftentimes our want of spi­rit is the cause, that our wretched bodies do so quickly cōplaine. Pray therfore with all humility to our Lord, that he will vouchsafe to giue thee the spirit of contrition, and say with the Prophet: Feed me, o Lord,Ps. 79. with the bread of teares, and giue me to drinke with teares in mea­sure.

CHAP. XXII. Of the consideration of humane misery.

MISERABLE thou art wher soeuer thou be, & whither­soeuer thou turnest, if thou turnest not thy selfe to God. Why art thou troubled when things succeed not as thou wouldest, and desirest? Who is there that hath all things as he will?Eccls. 7. Neither I, nor thou, nor any man vpon earth. There is not any man in this world without some tri­bulation or affliction, though he be a King, or a Pope. Who thinkest thou thē is in best case? I ruly he that wil­lingly suffereth something for God.

2. Many weak & feeble men say: Behould how well such a one liues, how rich, how powerful, how beau­tifull, how great a man he is:Luc. 12. but lift vp thine eyes to the riches of heauē, and thou shalt see that all temporall prosperity is as nothing, full of vncertainty, and which rather oppres­seth then otherwise: for it is neuer [Page 57]had without solicitude and feare.Prou. 19. Iob. 14. The felicity of man consisteth not in hauing aboundance of temporall riches: a meane sufficeth. It is truly misery inough to liue vpon earth. How much more a man desireth to be spirituall,Eccls. 2. so much the more di­stastfull is this present life vnto him: for he better perceaueth, and seeth more cleerly the defects of human corruption. To eate, to drinke, to watch, to sleepe, to labour, to repose, and to be subiect to all o­ther necessities of nature, is doubt­lesse a great misery to a deuout mind, that would gladly be free & deliuered from all sinne.

3. The inward man is much op­pressed with these corporall necessi­ties, whilst he is in this world. And therfore the holy Prophet prayeth with great deuotion to be deliuered from them, saying: Deliuer me, O Lord, from my necessities.Psal. 24. But wo be to them that know not their mi­sery, & much more to thē that loue this miserable, & corruptible life. For some there be so dotingly affe­cted vnto it, that although with la­bour [Page 58]and begging, they scarce get bread to eat, yet if they might liue heer alwaies, they would care but little for the kingdome of heauen.

4. O senslesse creatures and in­fidels in hart,Rom. 3. who [...]ly buried so deep in earth, that they haue no tast nor feeling, but of sensuall things! But miserable wretches, they shall in the end feele, to their cost, how vile, & of no esteeme was that which they loued.1. Pet. [...]1. Heb. 11. The Saints of God & the de­uout Seruants and friends of Christ respected little what pleased their naturall inclinations, or what flouri­shed in this life; but with their whole hopes & intentiōs they sought after the riches of heauen. Their whole desire was carried vp to those euer­lasting treasures, which are inuisible; least they might haue byn drawne to base affectiōs, by the loue of visi­ble things.Rom. 13. Loose not thy hope to profit in spirituall matters: there is yet time the houre is not yet past.

5. Why wilt thou deferre thy good purpose? Rise vp in this very instant, and begin, and say: Now is the time to worke, the time to [Page 59]fight: now is it a fit time to amend my selfe When any tribulation, or affliction doth befall thee, then is the time to merit.Psal. 65. Thou must passe through fire and water before thou come to rest. Vnlesse thou vse vio­lence to thy selfe, thou shalt not o­uercome thy euill inclinations. As long as we carry about with vs this frayle body of ours, we can neuer be without sinne, nor liue without tediousnes and griefe.Rom. 7. Gen. 3. We would gladly enioy quietnes, and be deli­uered from al misery; but for that we haue by sinne lost our innocency, we haue togeather with it lost also our happines. And therfore it behoueth vs to haue patience,2. Cor. 5. & to expect the mercy of God till this iniquity haue an end, and that which is mortall be swallowed vp of life.

6. O, how great is the frailty of man alwaies inclined to euill!Gen. 6. To day thou confessest thy sinnes, and to morrow thou committest againe the same which thou didst confesse. Now thou purposest to take heed, and within an houre thou dost as if thou hadst made no purpose at all. [Page 60]We may therfore with great reason humble our selues,2. Mach. 9. and neuer admit any thought of our owne esteeme, being so weak as we are, and subiect to euery change. Full soone (God knowes) is that lost by negligence, which with much labour was hardly gotten by grace.

7. What will become of vs in the end, that do so timely begin to wax could? Wo be vnto vs, if we will now giue our selues to ease, as if all were already in peace and se­curity; when as yet there scarce ap­peareth so much as any signe of true sanctity in our conuersation. It were needfull that we were taught good manners againe like Children, if so perhaps there might be some more hope of our amendment, and pro­fit in spirit.

CHAP. XXIII. Of the consideration of death.

THE houre of death will quick­ly ouertake thee, and therfore look how thou liuest. To day a man [Page 61]is liuing, and to morrow he doth not appeare;Iob. 9. & 14 Luc. 12. Heb. 9. and being once out of sight, he is also quickly out of mind. O dulnesse and hardnesse of mans hart, who thinketh only on that he seeth, and foreseeth not that which is to come! Thou shouldest alwaies so order thy thoughts and actions,Matt. 25. as if this very day thou wert to de­part this life.Luc. 12. If thou hadst a good conscience, thou wouldest not much feare death. It is better to auoyd sin then to fly death.Sap. 4. If thou be not pre­pared to day;Matt. 24. & 25. how wilt thou be pre­pared to morrow? To morrow-day is vncertaine, and whether thou shalt see it or no, thou knowest not.

2. What doth it auaile vs to liue long, when we do so little a­mend? A long life doth not alwaies make vs better, nay rather it often­times heapeth vpon vs a greater load of sinnes. O that we had spent one day well in this world! Many do rec­kon the yeares of their conuersion, but full slender oftentimes is the fruit of amendment If it be a dread­full thing to dye, perhaps it will be more dāgerous for thee to liue long. [Page 62]Blessed is he, that hath alwaies be­fore his eyes the houre of his death;Eccles. 7. and disposeth himselfe dayly therunto. If thou hast at any time seene a man dye, thinke with thy selfe, that thou must one day passe the same way.

3. When it is morning, think that perhaps thou shalt not liue vn­till night;Heb. 9. and when euening comes, do not dare to promise vnto thy self the next morning. Be alwaies ready and so order thy life, that death may neuer take thee vnprepared.Luc. 21. Many dye suddainly: for the Sōne of man will come, when we least thinke of it.Matt. 24. Luc. 12. When that last houre shall come, thou wilt begin to think farre other­wise of thy life, and much lament, that thou hast bene so slack and ne­gligent.

4. O, how wise and happy is he, that now laboureth to be such in his life, as he wisheth to be found at the houre of his death! For the perfect contempt of the world, the feruent desire to profit in vertue, the loue of discipline, the labour of pen­nance, the readinesse of obedience, [Page 63]the forsaking of our selues, and the bearing patiently of all aduersitie for the loue of Christ, will giue great confidence of a happy end. Thou maist do much good whilest thou art well; but when thou art sick, what thou wilt be able to do, I know not. Few do grow better, and amend thē selues with sicknes; as also they that wander much abroad, seldome be­come holy.

5. Trust not vpon thy friends or neighbours;Esa. 30. & 31. Herem. 17. & 48. neither do thou put off to future time, the care of thy soules health: for thou shalt sooner be forgotten, then thou dost ima­gine. It is better now to prouide in time,Matt. 6. and do some good before thou goest, then to trust in the help of others, when thou art gone. If thou hast no care of thy selfe now when thou hast time, who will be carefull for thee herafter? The time which now thou hast is very precious. Now are the daies of health. Now is the time acceptable. But alas, that thou spendest it so little to thy profit, in which thou mightest gaine eternall life! The time will come, when thou [Page 64]wilt desire one day, or one houre to amend, and I cannot assure thee, that thou shalt obtaine it.

6. O my dearest brother, from how great danger maist thou deliuer thy selfe! From how great feare maist thou be freed, if thou dost now liue fearfull, and carefull of thy death! Labour to liue in such sort, that at the houre of death thou maist rather reioyce then feare. Learne now to dye to the world, that thou maist then begin to liue with Christ. Learne now to contemne all earth ly things, that thou maist then free­ly go to Christ.1. Cor. 9. Chastice now thy body with pennance, that thou maist then haue assured confidence.

7. Ah foole, why dost thou thinke thou shalt liue long, being not certaine of so much as one day!Luc. 12. How many haue byn deceaued, and taken out of this world on a sud­daine, when they least expected it? How often hast thou heard, how such a one was suddainely slaine, a­nother was drowned, another falling from some high place brake his neck, another dyed at his meate, [Page 65]another when he was playing: one came to his end by fire, another by sword, another by plague, another dyed by the hands of theeues? So as death is the end of all, and the life of man passeth away like a shad­dow.

8. Who will remember thee; and who will pray for thee after thy death?Iob. 14. Do now beloued brother, do now what thou canst, for thou knowest not how soone thou shalt dye, nor what shall befall thee after thy death.Matt. 1. Luc. 11. Now whilst thou hast time, heape togeather eternall riches. Thinke on nothing, but on the health of thy soule.Gal. 6. Luc. 16. Heb. 11. Haue care only on that which belongeth to God. Make the Saints of God thy friends by honouring them, and imitating their vertues, that when thou de­partest this life, they may receaue thee into their euerlasting dwellings.

9. Esteeme thy selfe as a pil­grime,1. Pet. 2. and stranger vpon earth, and as one to whom the affaires of this world do nothing appertaine. Keep thy hart free,Heb. 13. and lifted vp to God: for thou hast not heere any perma­nent [Page 66]Citty. Send thither thy prayers dayly with sighes, and teares; that thy soule may deserue to passe with much happines to our Lord after death.

CHAP. XXIV. Of Iudgment, and the punish­ment of sinne.

IN all things consider the end, and how thou willt be able to stand before that seuere Iudge, frō whom nothing can be hidden, and is not appeased with guifts,Heb. 10. nor admitteth excuses, but iudgeth according to instice. O most wretched and foo­lish sinner, that fearest somtimes the countenance of an angry man; what answere wilt thou make to God, to whome all thy wickednes is knowne?Iob. 9. Why prouidest thou not for thy self against that rigorous day of iudgment,Luc. 16. in which no man can be excused, or defended by ano­ther, but euery one will be burden inough to himselfe? Now thy pains are profitable,2. Cor. 6. thy teares acceptable, [Page 67]thy cries are heard, thy sorrow sa­tisfieth for thy sinnes, and purgeth thy soule.

2. The patient man hath a great and healthfull purgatory,Iac. 1. who re­ceauing iniuries, grieueth more for the others malice,Luc. 23. then for his owne wrongs; prayeth willingly for his aduersaries,Act. 7. and from his hart for­giueth their offences; delayeth not to aske forgiuenes of whomsoeuer he hath offended; is sooner moued to compassion then to anger; vseth often violence to himselfe; and la­boureth with his whole force to subdue the flesh in all things to the spirit. It is better to purge our sins, and vices now, then to reserue them for purgatory. Verily the inordinate loue we beare to our selues decea­ueth vs.

3. What other thing shall that fire feed on, but thy sinnes? How much the more thou sparest thy selfe now, and followest the desires of thy corrupt nature: so much the more grieuously shalt thou be puni­shed heerafter: and so much the more matter dost thou keep for that pur­ging [Page 68]fire. In the selfe same wherin a man hath finned, shall he be more grieuoufly punished. There shall the slouthfull be pricked forwardes, with burning goads. There shall the Gluttons be tormented with insatia­ble hunger and thirst. There shall the lasciuious and the louers of plea­sures be couered ouer with burning pitch and brimston. The enuious like raging dogs, shall there howle for griefe.

4. There is no vice, that shall not haue his proper torment. The proud shall be full of all shame and confusion. The couetous shall be in miserable want. One houre of paine there shall be more sharpe, then a hundred yeares of most hard pen­nance heer. There is no rest there, nor comfort for the damned.Iob. 40. Heere yet sometimes our labours cease, & we enjoy the comfort of our friends. Be now solicitous & sorrowfull for thy sinnes; that in the day of iudg­ment thou maist be secure in the co­pany of the blessed soules. For then shall the iust stand in great constan­cy,Sap. 5. against those that afflicted & op­pressed [Page 69]them. Then shall he stand to iudge, who now doth humbly sub­mit himselfe to the iudgmēt of men. Then shall the poore and humble haue great confidence & the proud shall be compassed about on all sides with feare.

5. Then will it appeare, that he was wise in this world, who had heere learned to be as a foole and dis­pised for Christ. Then shall afflicti on patiently suffered delight vs, and iniquity shall stop her mouth. Then shall the deuout reioyce, and the ir­religious mourne. Then shall the chasticed flesh more florish,Ps. 10 [...]. then if it had byn alwaies nourished in de­lights. Then shall the poore garment shine,2. Cor 4. & the precious robes appeare contemptible. Then shall the meane cottage be more commended, then the sumptuous pallace. Then will constant patience more auaile vs, then all earthly power. Then will simple obedience be more esteemed, [...]. 25. then all worldly wisdome.

6. Then shall a good and pure conscience yield vs more comfort, then the profound learning of Phi­losophy [Page 70]Then shall the contempt of riches weigh more then all the worl­dlings treasures. Then wilt thou be more comforted that thou hast prai­ed deuoutly, then that thou hast fa­red daintily. Then wilt thou be more ioyful that thou hast obserued silēce, then that thou hast talked much. Then will good works appeare of much more esteeme, thē faire words. Then a strict life and hard pennance will be more pleasing, then all earth­ly delights. Accustome thy self now to suffer a little, that thou maist then be deliuered from more grieuous paines. Proue heere first what thou canst endure heerafter. If now thou canst beare so little, how wilt thou be able to endure euerlasting tor­ments? If now a little suffering make thee so impatient, what will hell fire do heerafter? Assure thy selfe, thou canst not haue two Paradises. It is impossible for thee to enioy delights heere in this world, and raigne heer­after with Christ in heauen.

7. If thou hadst hitherto liued alwaies in honors and delights;Luc. 12. what would it auaile thee, if thou shoul­dest [Page 71]presently dy? All is vanity but to loue God,Eccles. 1. and only to serue him. And he that loueth God with his whole hart, needeth to feare neither death, punishment, iudgment, nor hell:Rom. 8. for perfect loue giues secure ac­cesse to God. But he that delighteth alwaies in sinne, what wōder though he alwaies feare death, and be terri­fied with the thought of Iudgment. Yet it is good, that if loue be not of force to withhould thee from sinne, that at least the feare of hell may re­strayne thee. And he that layeth a­side the feare of God, can neuer con­tinue long in good state, but falleth quickly into the snares of the di­uell.

CHAP. XXV. Of the seruent amendment of our whole life.

BE watchfull and diligent in the seruice of God,2. Tim. 4. and often think with thy selfe wherefore thou ca­mest, and why thou didst leaue the world. Was it not that thou migh­test [Page 72]hue to God, and become a spiri­tuall man? Go on therfore with cou­rage:Matt. 5. thou shalt shortly receaue the reward of thy labours,Apoc. 21. and there shall be no more feare nor sorrow in the confines of thy habitation. Thou must labour heer a while:Eccles. 51. thou shalt afterwards haue great rest; yea euer­lasting ioy.Apoc 21. & 22. If thou continuest faith­full and diligent in seruing of God,Matt. 25. do not doubt but God will be faith­full and liberall in giuing thee re­ward. Thou oughtest to haue a good hope of getting the victory,Rom. 5. but thou must not make thy selfe assured therof, least thou wax ne­gligent, or be puffed vp with pride.

2. When one that was in great anxiety of mind, often wauering betweene feare and hope, did once, being oppressed with griefe, pro­strate himselfe in a Church in prayer before an Altar, and sayd within himselfe: O, if I knew that I should yet perseuer! He presently heard as it were a voice from God, which said: What if thou diddest know it, what wouldst thou do? Do now what thou wouldest do then, & thou shalt [Page 73]be secure. And being herewith com­forted, & strengthened in mind, he committed himselfe wholy to the will of God, and that noysome an­xiety ceased, neither had he any mind to search curiously any further, to know what should befall him; but rather laboured to vnderstand what was the perfect, and acceptable will of God,Rom. 12. for the beginning & accō ­plishing of euery good worke.

3. Hope in our Lord,Psal. 36. and do good, saith the Prophet, and inha­bit the land, and thou shalt be fed in the riches therof. One thing there is that draweth many back from that spirituall good, and the diligent a­mendment of their liues: the horror of the difficulty, and the labour of the combat. But they aboue others profit most in vertue, that endea­uour most to ouercome those things, which are grieuous, and contrary vn­to them. For there a man profiteth more, and deserueth greater grace, where he more ouercometh & mor­tifieth himselfe in spirit.

4. But all men haue not alike to ouercome and mortify: yet he [Page 74]that is zealous and diligent, though he haue more passions, shall profit more in vertue, then another that is of a more temperate disposition, if he be lesse feruent in the pursuite of vertue. Two things chiefely help to our amendment, to wit, to with­draw our selues violently from that to which nature is viciously inclined; and to labour earnestly for that ver­tue, which we most want. Be care­ful also to auoid with great diligence, those things in thy selfe, which do most displease thee in others.

5. Gather some profit to thy soule out of euery occasion, and whersoeuer thou be: so as if thou se­est or hearest any good, stir vp thy selfe to the imitation therof. But if thou seest any thing worthy of re­proofe, beware thou do not the same. And if at any time thou hast done it, labour quickely to amend it. As thine eye obserueth others, so art thou also noted againe by others. O, how sweet and comfortable a thing it is, to see the seruants of Christ feruent and deuout, endued with vertuous and decent manners! [Page 75]And on the contrary, how pittifull and grieuous a thing it is, to see them that liue in a dissolute and disorde­red sort, not applying themselues to that, for which they were called! O, how great domage and great danger it is, to neglect the good purposes of their vocation, and to busy them­selues in that which appertaineth not vnto them,Eccles. 3. nor is committed to their care!

6. Be mindfull of the purpose thou hast made, and haue alwaies before the eyes of thy soule, the picture of thy Sauiour crucifyed. Thou hast good cause to be asha­med, looking vpon the life of Christ, seing thou hast so slackly endeauou­red to conforme thy selfe vnto him, though thou hast walked a long time in the way of the seruice of God. A religious person that exerciseth him­selfe seriously, and deuoutly in the most holy life, and passion of our Lord, shall there aboundantly find whatsoeuer is necessary, and profi­table for him; neither shall he need to seeke any thing elswhere,Gal. 2. & 6. but on­ly in Iesus. O, if Iesus crucifyed [Page 76]would come into our harts, how quickly and fully should we be in­structed in all truth!

7. A feruent religious person taketh, and beareth all well that is commanded him: but he that is ne­gligent and cold, hath tribulation vpon tribulation, and on all sides is afflicted: for he is void of inward consolation, & is forbidden to seck externall comforts. A religious per­son that liueth not according to dis­cipline, is in great danger of the ru­ine of his soule. He that seeketh li­berty and ease, shall euer liue in dis­quiet: for one thing or other will al­waies displease him.

8. How do so many other reli­gious persons, who liue vnder the strict rule of Monasticall discipline? They seldome go abroad, they liue retiredly, they feed meanly, they are cloathed coursely, they labour much, speak little, watch long, rise early, spend much time in prayer, read often, and keep themselues in all kind of discipline. Consider the Carthusians, Cistercians, and the Religious men and women of di­uers [Page 77]Orders, how they rise euery night to sing praises vnto God. And how vnseemly then it is for thee to be slouthfull in so holy a worke, when as so great multitudes of reli­gious persons do begin to glorify God.

9. O, that we had nothing els to do, but alwaies with our mouth, and whole hart to praise our Lord God! O, that thou mightest neuer haue need to eate, nor drinke, nor sleepe, but mightest alwaies praise God, and only imploy thy selfe in the exercises of spirit: thou shouldst then be much more happy, then now thou art, when for so many necessities, thou art cōstrained to serue thy body. Would God these necessities were not at all, but on­ly the spirituall refections of the soule, which (alas) we tast of too seldome.

10. When a man commeth to that estate, that he seeketh no com­fort of any creature, then doth he begin to take perfect contentment & delight in God. Then shall he be con­tented with whatsoeuer doth befall [Page 78]him in this world. Then shall he nei­ther reioyce in great matters,Rom. 11. nor be sorrowfull for small, but with great integrity and confidence com­mit himselfe to God; who shall be vnto him all in all: to whom nothing doth perish, nor dy, but all things do liue vnto him, and serue him at a beck without delay.

11. Remember alwaies the end,Eccles. 7. and how that time lost ne­uer returnes. Without care and diligence thou shalt neuer get ver­tues. If thou beginnest to wax could,Apoc. 3. it will be euill with thee: but if thou giue thy selfe to fer­uour of spirit; thou shalt find much peace, and feele lesse labour, through the assistance of Gods grace, and loue of vertue. The feruent and diligent man is ready, and prepared for all things.Eccls. 19. It is harder to resist vices and passi­ons, then to toile in bodily la­bours. He that auoideth not small faults, by little and little falleth into greater. Thou wilt alwaies reioyce in the euening, if thou spend the day profitably. Be [Page 79]watchfull ouer thy selfe, stir vp thy selfe, warne thy selfe, and whatsoeuer becomes of others, ne­glect not thy selfe. The grea­ter violence thou vsest against thy selfe, the more thou shalt profit.

CHAP. I. Of spirituall conuersation.

THE kingdome of God is within you,Luc 7. saith our Lord.Ioel. 2. Turne thee with thy whole hart vnto our Lord, and forsake this miserable world, and thy soule shall find rest. Learne to despise exteriour things,Rom. 19. & to giue thy self to the interiour; & thou shalt perceaue the kingdome of [Page 81]God to come into thee For the king dome of God is peace, and ioy in the holy Ghost, which is not giuen to the wicked. Christ will come vnto thee,Psal. 44. and shew thee his diuine com­fort, if thou prepare for him a wor­thy mansion within thee. All his glory and beauty is within, and there he pleaseth himselfe. The inward man he often visits, and hath with him sweet discourses, pleasant comfort, much peace, wonderfull fami­liarity.

2. O faithfull soule, make rea­dy thy hart for this bridegrome, that he may vouchsafe to come vnto thee, and dwell within thee. For he saith: If any loue me, he wil keep my word, and we will come vnto him,Ioan. 14. and will make our aboad with him Giue therfore vnto Christ a place in thy hart, and deny entrance to all others. When thou hast Christ, thou art rich, and he wil suffice thee He will be thy faithfull and prouident helper in all things, so as thou shalt not need to trust in men. For men are soone changed, and quick­ly decay; but Christ remaineth for [Page 82]euer,Ioan. 12. and standeth firmely vnto the end.

3. There is little trust to be put in a fraile and mortall man,Hier. 17. though he be profitable and deare vnto thee: neither oughtest thou much to be grieued, if somtimes he crosse, and contradict thee. They that to day take thy part, to morrow may be against thee; and so on the contrary, they often turne like vnto the wind. Put all thy trust in God, and feare and loue him:1. Pet. 5. Heb. 13. He will answere for thee, and do in al things what is best. Thou hast not heere a dwelling Cit­ty: and whersoeuer thou be, thou art a stranger and pilgrime: neither shalt thou euer haue rest, vnlesse thou be perfectly vnited vnto Christ.

4. Why dost thou linger and make delaies heere,Phil. 3. since this is not the place of thy rest? In heauē ought to be thy dwelling,Sap. 5. and all earthly things are to be regarded as it were in the way. All things passe away, and thou togeather with them. Be­ware thou cleaue not vnto them, least thou be enthralled; and so doest [Page 83]perish. Let thy thought be on the highest, and thy prayer directed vn­to Christ without ceasing. If thou canst not contemplate high and hea­uenly things, rest thy selfe in the passion of Christ, and dwell willing­ly in the wounds of his sacred body. For if thou fly deuoutly vnto his ho­ly wounds, and to the precious markes of his passion, thou shalt feele great comfort in tribulation: neither wilt thou much care for be­ing despised of men, and wilt easily beare the wordes of slaunderous tongues

5. Christ was also in the world despised, and in great necessity:Matt. 1.12.5.26. & Ioan. 15. for­saken by his acquaintāce, & friends in the middest of slaunders. Christ would suffer, and be contemned, & darest thou complaine? Christ had aduersaries and backbiters; and wilt thou haue all men thy friends & be­nefactours? For what shall thy pati­ence be crowned,2. Tim. 21. if no aduersity happen vnto thee? If thou wilt suffer no aduersity, how wilt thou be the friend of Christ? Suffer with Christ, & for Christ, if thou desire to raigne [Page 84]with Christ.

6. If thou haddest once perfect­ly entred into the hart of Iesus, and tasted a little of his burning loue: then wouldest thou not weigh thy owne commodity or discommodity, but wouldest rather reioyce at flaun­ders, when they should chance to be cast vpon thee: for the loue of Iesus maketh a man to despise himselfe. A louer of Iesus, & of truth, & a true spirituall person, and free from in­ordinate affections, can freely turne himselfe vnto God, and lift himselfe aboue himselfe in spirit, and with great ioy of his soule rest in God.

7. He that iudgeth of all things as they are,Esa. 54. and not as they are said, and esteemed to be, is truly wise, and taught rather by God then men. He that can liue spiritually, & make small reckoning of outward things: neither requireth places, nor atten­deth times for performing of de­uout exercises. A spiritual mā quick­ly recollecteth himselfe: because he neuer yieldeth ouer himselfe who­ly to outward things. He is not hin­dred by outward labour or busines, [Page 85]which may be necessary for the time: but as things fall out, so he frameth himselfe vnto them. He that hath well ordered and disposed all things within, careth little for the vaine in­uentions, and peruerse inclinations of men. So much is a man hindred and distracted, how much he draw­eth matters vnto himselfe.

8. If all went well with thee, and thou hadest thy hart well pur­ged, all things would fall out to thy good and profit. But many things displease, and often trouble thee,Rom. 5. & 1. Cor. 4. because thou art not yet perfectly dead vnto thy selfe, nor free from the affection of earthly things. No­thing so defileth and intangleth the hart of man, as the impure loue to creatures. If thou refuse outward comfort; thou wilt be able to con­template the things of heauen, and often receiue internall ioy.

CHAP. II. Of humble submission.

RESPECT not much who is with thee, or who is against thee. Endeauour, and take care, that God may be for thee in euery thing thou doest. Haue a good con­science,Ps. 27. and God will defend thee. For whom God will help, no malice of man can hurt. If thou canst hould thy peace and suffer, without doubt thou shalt see that our Lord wil help thee. He knoweth the time, and manner how to deliuer thee, and therfore thou oughtest to resigne thy selfe vnto him. It belongs to God to help, and to deliuer from all shame. Oftentimes it is very profi­table, for the better keeping of hu­mility, that others know and re­prehend our faults.

2. When a man humbleth him­selfe for his faults, then he easily pa­cifieth others, and quickly satisfieth those that are offended with him. God protecteth and deliuereth the [Page 87]humble: he loueth and comforteth the humble: vnto the humble man he inclineth himselfe: vnto the hum­ble he giueth great grace; and after his humiliation, he raiseth him vn­to glory.Matt. 11. Vnto the humble he re­uealeth his secrets, and sweetly dra­weth and inuiteth him vnto himself. The humble when he hath receaued confusion, is in peace, for that he resteth in God, and relieth not on the world. Do not thinke that thou hast profited any thing, vnlesse thou esteeme thy selfe inferiour to all.

CHAP. III. Of a good and peaceable man.

FIRST keep thy selfe in peace, and then maist thou pacify others. A peaceable man doth more good, then he that is well learned. A passionate man turneth good into euill, and easily belieueth the worst. A good peaceable man turneth all things into good.1. Cor. 15. He that is well in peace, is not suspitious of any. But [Page 88]he that is discontented, & troubled, is tossed with diuers suspitions: he is nether quiet himself, nor suffereth others to be quiet. He often speaketh that which he ought not to speake; and omitteth that which were more expedient for him to do.Matt. 7. He cōside­reth what others are boūd to do: and neglecteth that which he is bound to himselfe. First therfore haue a carefull zeale ouer thy selfe,Act. 1. and then thou maist iustly shew thy selfe zea­lous of thy neighbours good.

2. Thou knowest well how to excuse and colour thine owne deeds, and thou wilt not receaue the excuses of others.Gal. 6. It were more meet, that thou didest accuse thy self, and excusedst thy brother.1. Cor. 13. If thou wilt be borne withall, beare also with another. Behould how farre off thou art as yet from true charity and humility, which knoweth not how to be angry with any, or to be mo­ued with indignation, but only a­gainst himselfe. It is no great matter to conuerse with the good, and those that are of a gentle disposition, [...]. for that is naturally pleasing to all, and [Page 89]euery one willingly enioyeth peace, and loueth those best that agree with him. But to be able to liue peaceably with the vnquiet, & peruerse minds, or with the disorderly, or such as contradict vs, is a great grace, and very commendable.

3. Some there are, that keep themselues in peace, and are in peace also with others. And there are some, that neither are in peace themselues, nor suffer others to be in peace: they are troublesome to o­thers, but alwaies more troublesome to themselues. And others there are that keep themselues in peace, and labour to bring others vnto peace. Our whole peace in this miserable life, consisteth rather in humble suf­fering, then in not feeling aduersi­ties. He that can best tell how to suffer, will best keep himselfe in peace. He is a conquerour of him­selfe, a Lord of the world, friend of Christ, and heyre of heauen.

CHAP. IIII. Of a pure mind and vpright intention.

VVITH two wings man is lifted vp from earthly vanities, that is, with simplicity, & purity. Simplicity ought to be in our intention. Purity in our affection. Simplicity fixeth the eyes of the soule in God. Purity apprehendeth and tasteth his sweetnes. No good action will hinder thee, if thou be inwardly free from inordinate affe­ction. If thou intend and seek no­thing els but the will of God, and the profit of thy neighbour, thou shalt enioy internall liberty. If thy hart were sincere and vpright, then euery creature would be vnto thee a looking-glasse of life, and a booke of holy doctrine. There is no crea­ture so little and abiect, that repre­senteth not the goodnes of God.

2. If in thine owne hart thou wert good and pure,Rom. 1. Prou. 3. then thou wouldest be able to see and vnder­stand [Page 91]all things without any impedi­ment. A pure hart penetrateth hea­uen, and pierceth the depth of hell.Ps. 118. Such as euery one is inwardly: so he iudgeth outwardly. If there be ioy in the world, surely a man of a pure hart possesseth it. And if there be any where tribulation and affli­ction, an euill conscience feels it. As iron put into the fire leeseth his rust, and becometh bright like fire: so he that wholy turning himselfe vnto God, becōmeth feruent, & is chan­ged into a new man.

3. When one beginneth to wax cold: then he is afraid of a small la­bour, and willingly receaueth ex­ternall comfort. But when he once beginneth to ouercome himselfe perfectly, and to walke manfully in the way of God: then he esteemeth those things to be light, which be­fore seemed grieuous vnto him.

CHAP. V. Of the consideration of ones selfe.

VVE cannot trust much to our selues, for that grace oftentimes and vnderstanding is wanting. There is but little light in vs, and that which we haue, we quickly loose by our negligence. And oftentimes we do not perceaue our owne inward blindnes. We of­ten do euil,Matt. 7. and excuse it worse. We are somtimes moued with passion, and we thinke it to be zeale. We reprehend small things in others, and passe ouer greater matters in our selues. We quickly feele, and weigh what we suffer at the hands of others: but we mind not what o­thers suffer from vs. He that doth well and deeply consider his owne works, will find little cause to iudge hardly of another.

2. A spirituall man preferreth the care of himselfe,Matt. 16. before all other cares. And he that diligently atten­deth [Page 93]vnto himselfe, doth seldome speake much of others. Thou wilt neuer be recollected and deuout, vnlesse thou passe ouer other mens matters with silence, and looke e­specially to thy selfe.1. Cor. 4. If thou attend wholy vnto God and thy selfe, thou wilt be little moued with whatsoe­uer thou seest abroad.Gal. 1. Where art thou, when thou art not with thy selfe? And when thou hast runne o­uer all, what hast thou profited, if thou doest neglect thy selfe? If thou desirest peace of mind and true vni­on, thou must esteeme little of all earthly things, and looke only to thy selfe.

3. Thou shalt therfore profit much, if thou keepe thy selfe free from all temporall cares. Thou shalt hin­der thy selfe greatly, if thou esteeme any thing of this world. Let nothing be great vnto thee, nothing high, nothing gratefull, nothing accepta­ble, but only God himselfe purely, or that which is for God. Esteeme all comfort vaine which thou recea­uest from any creature.Eccles. 1. A soule that loueth God, despiseth all things that [Page 94]be inferiour vnto God, God alone is euerlasting, and of infinite greatnes, filling all creatures: the comfort of the soule, and the true ioy of the hart.

CHAP. VI. Of the comfort of a good Conscience.

THE glory of a good man,2. Cor. 1. is the testimony of a good con­science. Haue a good conscience, & thou shalt euer haue ioy. A good conscience is able to beare much, & is cheerefull in aduersities. An euill conscience is alwaies fearefull and vnquiet. Thou shalt rest sweetly, if thy hart doth not reprehend thee.Sap. 17. Do thou neuer reioyce, but when thou hast done well. Sinners haue neuer true mirth, nor feele inward peace: because there is no peace to the impious, saith our Lord. And if they should say: We are in peace, no euill shall fall vpon vs,Luc. 12. Esa. 27. and who shall dare to hurt vs? belieue them not: for vpon a suddaine will arise [Page 95]the wrath of God, and their deeds shall be turned into nothing, and their conceipts shall perish.

2. To glory in tribulation is no hard thing for him that loueth.Rom. 8. For to glory so, is to glory in the Crosse of our Lord. That glory is short,Gal. 6. which is giuen and receaued from men. Sorrow alwaies accompanieth the glory of the world.2. Cor. 1. The glory of the good is in their consciences, and not in the tongues of men. The gladnes of the iust is of God, and in God: and their ioy is of the truth. He that desireth true and euerla­sting glory, careth not for that which passeth away with time. And he that seeketh temporall glory, or contem­neth it not from his hart, shewes himselfe but little to esteeme of the glory of heauen. He enioyeth great tranquillity and peace of mind, that careth neither for the prayses, nor dispraises of men.

3. He will easily be content and pacified, whose conscience is pure. He is not the more holy, though thou commend him: nor the more abiect though thou dispraise him. [Page 96]What thou art, that thou art: nei­ther canst thou be truly sayd to be greater, then what thou art in the sight of God. If thou consider what thou art within thee, thou wilt not care what men say of thee.1. Reg. 16. Man seeth in the face, but God looketh into the hart. Man considereth the deeds, but God weigheth the intentions. To do alwaies well, and to esteeme little of himselfe, is a token of an humble mind. To refuse to be com­forted by any creature, is a signe of great purity, and inward confi­dence.

4. He that seeketh no outward witnes for himselfe, doth shew that he hath wholy committed himselfe vnto God. For not he that com­mendeth himselfe,2. Cor 10. the same is ap­proued (saith S. Paul) but whom God commendeth. To walke in­wardly with God, and not to be possessed with any outward affecti­on, is the state of an inward and spi­rituall man.

CHAP. VII. Of the loue of IESVS aboue all things.

BLESSED is he that vnderstād­eth what it is to loue Iesus:Ps. 116. and to despise himselfe for Iesus. Thou oughtest to leaue thy beloued,Deut. 6. for thy beloued; for that Iesus will be beloued alone aboue all things.Matt. 22 [...] The loue of things created is deceiptfull and vnconstant: the loue of Iesus is faithfull and constant. He that clea­ueth vnto creaturs shal fall with that which is subiect to fall. He that im­braceth Iesus shall stand firmely for euer. Loue him, and keep him for thy friend, who when all go away, will not forsake thee, nor suffer thee to perish in the end. Thou must once be left of men whether thou wilt or no.

2. Liue and dye with Iesus; & commit thy selfe vnto his trust, who when all faile, can alone help thee. Thy beloued is of that nature, that he will none of that which appertai­neth [Page 98]to others: but will haue thy hart alone, and sit like a King in his owne throne If thou couldest purge thy selfe perfectly of all creatures, Iesus would willingly dwell with thee. Whatsoeuer thou puttest in men, out of Iesus, is all no better then lost. Trust not, nor rely vpon a reed full of wind: for that all flesh is as hay, and all the glory therof shall wither away as the flower of the field.Esa. 4.

3. Thou shalt quickly be de­ceaued, if thou looke only to the outward shew of men. And if in them thou seekest thy comfort and profit: thou shalt often feele losse. If thou seekest Iesus in all things, thou shalt surely find Iesus. But if thou seekest thy selfe, thou shalt al­so find thy selfe, but to thy owne harme. For man doth more hurt himselfe, if he seeke not Iesus, then the whole world, and all his aduer­saries could annoy him.

CHAP. VIII. Of familiar conuersation with IESVS.

VVHEN Iesus is present, all is well, and nothing seemeth difficult: but when Iesus is absent, euery thing is hard. When Iesus speaketh not inwardly vnto vs, our comfort is nothing worth: but if Iesus speake but one word, we feele much consolation.Ioan. 11. Did not Mary Magdalen presently rise from the place where she wept, when Martha said vnto her: Thy maister is heere, and calleth thee. Happy is the houre when Iesus calleth from teares to spirituall ioy. How dry and hard art thou without Iesus? How foolish and vaine, if thou desire any thing out of Iesus?Matt. 16. Is not this a grea­ter losse, then if thou shouldest loose the whole world?

2. What can the world profit thee without Iesus? To be without Iesus is a grieuous hell: and to be with Iesus is a sweete Paradise. If [Page 100]Iesus be with thee,Rom. 8. no enemy can hurt thee. He that findeth Iesus, fin­deth a good treasure:Matt. 13. yea a good a­boue all goods. And he that leeseth Iesus leeseth too much, and more then the whole world. He is most poore that liueth without Iesus:Luc. 12. and he most rich that is well with Ie­sus.

3. It is a great skill to know how to conuerse with Iesus,Prou. 8. and a great wisdome to know how to keep Ie­sus. Be humble, and peaceable, & Iesus will be with thee. Be deuout and quiet, and Iesus will stay with thee. Thou maist driue away Iesus & loose his grace, if thou giuest thy selfe to outward things. And if thou shouldest driue him from thee, and leese him, vnto whom wilt thou fly, and what friend wilt thou then seeke? Without a friend thou canst not well liue: and if Iesus be not a­boue all a friend vnto thee; thou shalt be too too sorrowfull and desolate. Thou doest therefore foolishly, if thou doest trust or reioyce in any o­ther. It is better for thee to haue all the world against thee,Gal. 6. then Iesus [Page 101]offended with thee. Amongst all things therefore that be deare vnto thee, let Iesus alone be thy chiefest beloued.

4. Loue all for Iesus, but Iesus for himselfe. Iesus Christ alone is especially to be beloued; who alone is found to be good, and faithfull a­boue all friends. For him, & in him,Matt. 5. let aswell friends as foes be deare vn­to thee: and all these are to be prayed for,Luc. 6. that all may know and loue him. Neuer desire to be singularly commended or beloued, for that appertaineth only vnto God, who hath none like vnto himselfe. Nei­ther do thou desire that the hart of any should be set on thee; nor do thou set thy hart on the loue of any: but let Iesus be in thee, and in euery vertuous and good man.

5. Be pure and free within, and intangle not thy hart with any crea­ture. Thou oughtest to be as it were naked, & carry a pure hart to God, if thou wilt consider, and proue, & see how sweet our Lord is. And tru­ly vnlesse thou be preuented, and drawne by his grace, thou shalt ne­uer [Page 102]attaine to that happines, to for­sake and cast away all, that thou a­lone maist be vnited to him alone. For when the grace of God commeth vnto a man, then he is strong, and nothing is hard vnto him. And whē it goeth away, he is poore & weake, and as it were left vnto the will of whomsoeuer will afflict him. In this thou oughtest not to be deiected, nor despaire, but to resigne thy selfe with all indifferency vnto the will of God, and to beare all things that be­fall thee for the glory of Christ: for after winter followeth summer: after night commeth day, and after a tempest, faire weather.

CHAP. IX. Of the want of all comfort.

IT is no great matter to despise humane comfort, when we haue diuine. It is much and very much, to be able to want both humane and diuine comfort:Phil. 2. and for the honour and glory of God, to be willing to endure desolation of hart; and to [Page 103]seeke himselfe in nothing, nor to re­gard his owne merit. What great matter is it, if thou be cheerfull and deuout at the comming of heauenly grace? This houre is wished for of all men. He rideth easily whome the grace of God carrieth. And what meruaile, if he feele not his burden who is borne vp by the Almighty, and led by the greatest guide?

2. We are alwaies willing to haue something for our comfort: and a man doth hardly put off, and forsake himself. The holy martyr S. Laurence ouercame the world with his Prelate: because he despised whatsoeuer seemed delightsome in the world: and for the loue of Christ the patiently suffered the high Priest of God S. Syxtus to be taken from him, whome he most loued. He o­uercame therfore the loue of man by the loue of the Creator; and he rather chose the diuine pleasure, then humane comfort. See thou also learne to forsake some neces­sary thing, and a beloued friend for the loue of God. Be not grieued when thou art forsaken by a friend, [Page 104]knowing that we all at length must be separated one from another.

3. A man must fight long, and with a constant mind, before he get the victory, and be able to place his whole hart in God. When a man confideth in himselfe, he easily sli­deth vnto humane comforts. But a true louer of Christ, and a diligent follower of vertue, giueth not him­selfe to such solace, nor seeketh sen­sible sweetnes: but rather forcible exercises, and to sustaine hard la­bours for Christ.

4. When therfore spirituall comfort is giuen thee from God, receaue it thankefully: but know that it is the gift of God, not any desert of thine. Be not puffed vp, ioy not too much, neither do thou presume vainely: but be rather the more humble for that grace, and more wary and fearefull in all thy actions: for that houre wil passe away and temptation will succeed. Whē consolation is taken from thee, de­spaire not presently; but with humi­lity and patience attend the heauen­ly visitation: for God is able againe [Page 105]to giue thee greater consolation. This is not new nor strange vnto them, that haue experience in the way of God: for in the great Saints and an­cient Prophets, there was oftentimes such kind of alteration.

5. For which cause one when he had grace, said:Psal. 29. I sayd in my plen­ty, I will not be moued euerlasting­ly. But when this was gone from him, he addeth what he found in himselfe, saying: Thou turnedst thy face frō me, and I became trou­bled.Ibid. Yet doth he not despaire in the middest of these changes, but more earnestly prayeth vnto our Lord, and saith:Ibid. Vnto thee (o Lord) I will cry, and I will pray vnto my God. Lastly he receaueth the fruit of his prayer, and witnesseth that he was heard, saying: Our Lord hath heard me,Ibid. and taken pitty on me: our Lord is become my helper. But wherin? Thou hast turned (saith he) my sorrow into ioy,Ibid. and thou hast compassed me about with glad­nes. If great Saints haue byn so dealt withall, we that are poore and weake ought not to despaire, if we [Page 106]be sometimes feruent, and some­times cold:Ioan. 3. for the spirit commeth and goeth, according to the good pleasure of his will For which cause blessed Iob saith:Iob. 7. Thou visitest him early in the morning, and suddain­ly thou prouest him.

6. Whereupon therfore can I hope, or wherin ought I to trust, but in the great mercy of God a­lone, and in the only hope of hea­uenly grace? For whether I enioy the presence of good men, or deuout brethren, or faithfull friends, or holy bookes, or learned treatises, or sweet songs and hymnes: all these help little, and haue little sauour, when grace forsaketh me, and I re­maine left in my owne pouerty. At such a tyme there is no better reme­dy then patience, and the resigning of my selfe vnto the will God.Luc. 9.

7. I neuer found any so religi­ous and deuout, that hath not had somtimes a withdrawing of grace, or felt not a decrease of feruour. There was neuer Saint so highly rapt, and illuminated, who first or last was not tempted. For he is not [Page 107]worthy of the high contemplation of God, who hath not byn exercised with some tribulation for Gods sake. For temptation going before, is wont to be a signe of ensuing com­fort. And vnto those that are proued by temptations, heauenly comfort is promised. He that shall ouercome,Apoc. 21. saith he, I will giue him to eate of the wood of life.

8. But diuine comfort is giuen, that a man may be stronger to beare aduersities. There followeth also temptation, least we should wax proud of that good. The diuell slee­peth not,1. Pet. 5. neither is our flesh as yet dead: therfore cease not to prepare thy selfe to the battaile: for on thy right hand, and on thy left are ene­mies that neuer rest.

CHAP. X. Of thankefulnesse for the Grace of God.

VVHY seekest thou rest, since thou art borne to labour? Dispose thy self to patience,Iob. 3. [Page 108]rather then to comforts: and to the bearing of the Crosse, rather then to gladnes.Luc. 14. What secular person is there, that would not willingly re­ceaue spirituall ioy and comfort, if he could alwaies haue it? Spirituall comforts exced all the delights of the world, and all the pleasures of the flesh. All worldly delights are either vaine, or vncleane: but spiritual de­lights are only pleasant and honest, produced by vertues, and infused by God into pure harts. But no men can alwaies enioy these diuine com­forts, according to his desire: for the time of temptation it not long a­way.

2. False freedome of mind, and great trust of our selues, is very con­trary to heauenly visitation. God doth well in giuing grace: but man doth euill in not returning it againe wholy vnto God, with thankesgi­uing. And therfore the gifts of grace cannot flow in vs,Eccles. 1. because we are vngratefull to the giuer: and re­turne them not wholy to the head­fountaine. For grace is euer due to him that is thankefull: and from the [Page 109]proud shall be taken that which is wont to be giuen to the humble.

3. I desire not that consolation that taketh from me compunction: nor that contemplation which bree­deth a haughty mind. For all that is high, is not holy: nor all that is sweet, good: nor euery desire, pure: nor euery thing that is deare vnto vs, is gratefull to God. I do willingly accept of that grace, wherby I may euer become more humble and fearefull, and be made more ready and able to forsake my selfe. He that is taught by the gift of grace, and by the scourge of the withdrawing therof; will not dare to attribute any good to himselfe: but will rather acknowledge himselfe poore, and naked.Matt. 22. Giue vnto God that which is Gods; and ascribe vnto thy selfe that which is thine owne: that is, giue thankes vnto God for his grace, and acknowledge that nothing is to be attributed to thee, but only sinne, and the punishment due thereun­to.

4. Content thy selfe, and de­sire alwaies the meanest and lowest [Page 110]things, and the highest shall be gi­uen thee: for the highest stand not without the lowest. The highest Saints before God,Luc. 14. are the least in their owne iudgments. And how much the more glorious, so much the humbler within thēselues. Those that are full of truth, and heauenly glory, are not desirous of the vaine glory of this world. Those that are firmely setled and grounded in God, can no way be proud. And they that ascribe all vnto God, what good soe­uer they haue receaued,Ioan. 5. seek not glo­ry one of another: but would haue that glory which is from God alone: and desire aboue all things to praise God in himselfe, and in all the Saints, and alwaies tend vnto the same.

5. Be therfore gratefull for the least gift, and thou shalt be made worthy to receaue greater. Let the least be vnto thee also as the greatest: and the most contemptible as an es­peciall gift. If thou consider the worth of the giuer, no gift will seeme little, or of meane esteeme. For it is not little that is giuen by the soueraigne Maiesty of God. Yea if he [Page 111]should giue punishment and stripes, it ought to be gratefull, for that he doth it alwaies for our saluation, whatsoeuer he permitteth to happen vnto vs. He that desireth to keep the grace of God, let him be thank­full for the grace giuen, and patient for the taking away therof. Let him pray that it may returne. Let him be wary and humble, least he leese it.

CHAP. XI. How few the louers of the Crosse of Christ are.

IESVS hath now many louers of his heauenly kingdome, but few bearers of his Crosse. He hath many desirous of comfort, but few of tri­bulation. He findeth many compa­nions of his table, but few of his ab­stinence. All desire to reioyce with him, few will suffer any thing for him, or with him. Many follow Iesus vnto the breaking of bread: but few to the drinking of the Cha­lice of his passion. Many reuerence his miracles,Luc. 9.22. few follow the igno­miny [Page 112]of his Crosse. Many loue Ie­sus, as long as aduersities happen not. Many praise and blesse him, as long as they receaue any comfort from him. But if Iesus hide himself, and leaue them but a while, they fall either into complaint, or into too much deiection of mind.

2. But they that loue Iesus for Iesus, and not for some comfort of their owne, blesse him in all tribula­tion and anguish of hart, as well as in the greatest cōfort. And although he should neuer giue them comfort, they notwithstanding would euer prayse him, and alwaies giue him thankes.

3. O how powerfull is the pure loue of Iesus,Phil. 2. which is mixed with no selfe-loue nor proper interest! Are they not all to be called hirelings that euer seeke comforts? Do they not shew themselues to be rather louers of themselues, then of Christ, that alwaies thinke of their commoditie & gaine? Where may one be found that will serue God, without looking for reward?

4. It is hard to find any one so [Page 113]spirituall, that is free from the loue of all earthly things. For where is any that is indeed poore in spirit, and free from all affection of crea­tures? Far hence,Prou. 31. and from the end of the world is his price. If a man should giue all his wealth, yet is it nothing. And if he should do great pennance, yet is it little. And if he should attaine to all knowledg, he is yet far off. And if he should haue great vertue, and very feruent de­uotion, yet there is much wanting: to wit, one thing which is most ne­cessary for him.Matt. 16. What is that? That leauing all, he forsake himselfe, and go perfectly from himselfe, and re­taine nothing of selfe-loue. And when he hath done al that he know­eth to be done, let him thinke that he hath done nothing.

5. Let him not weigh that much which might be much esteemed, but according to truth, let him af­firme himselfe to be an vnprofitable seruant, as our Sauiour hath sayd: When you shall haue done al things that are commanded you, say: We are vnprofitable seruants.Luc. 17. Then may [Page 114]he be truly poore in spirit and na­ked, and say with the Prophet:Psal. 24. I am alone and poore: yet no man ri­cher, no man more powerfull, no man more free thē he that can leaue himselfe and all things, and put himselfe in the meanest and lowest place.

CHAP. XII. Of the high way of the holy Crosse.

VNTO many seemeth hard this speach: Deny thy selfe, take vp thy Crosse,Matt. 16. and follow Iesus. But it will be much harder to heare that last word: Get yee away from me,Matt. 15. yee cursed into euerlasting fire. For they that now willingly heare and follow the word of the Crosse, shall not then feare to heare the sen­tence of euerlasting damnation. This signe of the Crosse shall be in heauen, when our Lord shall come to iudg­ment. Then all the seruants of the Crosse, who in their life time con­formed themselues vnto Christ cru­cified, [Page 115]shal draw neer vnto our Lord with great confidence.

2. Why therfore fearest thou to take vp the Crosse, which leadeth thee to a kingdome? In the Crosse is health, in the Crosse is life, in the Crosse is protection against our ene­mies, in the Crosse is infusion of heauenly sweetnes, in the Crosse is strength of mind, in the Crosse is ioy of spirit, in the Crosse is the height of vertue, in the Crosse is the perfe­ction of sanctity. There is nor health of the soule, nor hope of euerlasting life but in the Crosse. Take vp ther­fore thy Crosse and follow Iesus, & thou shalt go into life euerlasting.Luc. 14. He is gone before, bearing his Crosse, and is dead for thee on the Crosse;Ioan. 19. that thou maiest also beare thy Crosse, & desire to dy on the Crosse, with him. For if thou dyest with him, thou shalt also liue with him. And if thou be his companion in payne,2. Cor. 1. thou shalt be partaker with him also in glory.

3. Behould in the Crosse al doth consist, and all lyeth in ending our life vpon it: for there is no other [Page 116]way vnto life, and vnto true inward peace, but the way of the Holy Crosse, and of daily mortification. Go where thou wilt, seeke whatsoe­uer thou wilt: thou shalt not find a higher way aboue, nor a safer way below, then the way of the holy Crosse. Dispose & order all thinges according to thy will, and iudg­ment: yet thou shall euer find, that of necessity thou must suffer some­what, either willingly or against thy will, so as thou shalt neuer fully a­uoide the Crosse. For either thou shalt feele payne in thy body, or in thy soule thou shalt suffer tribulation of spirit.

4. Somtimes thou shalt be for­saken of God, somtimes thou shalt be troubled by thy neighbours, & which is more, oftentimes thou shalt be irksome to thy selfe: neither canst thou be deliuered or eased by any remedy or comfort: but so long as pleaseth God, thou oughtest to beare it. For God will haue thee learne to suffer tribulation without comfort; and that thou submit thy selfe wholy to him, and become [Page 117]more humble by tribulation. No man hath so liuely a feeling of the passion of Christ, as he who hath chaunced to suffer the like. The Crosse therfore is alwayes ready, & euery where attendeth thee. Thou canst not escape it, whither soeuer thou flyest: for whersoeuer thou go­est, thou carriest thy selfe with thee, and shalt euer finde thy selfe both aboue and below, without & with­in: which way soeuer thou doest turne thee, alwayes thou shalt find the Crosse: and euery where of ne­cessity thou must haue patience, if thou wilt haue inward peace, and deserue an euerlasting Crowne.

5. Yf thou beare the Crosse wil­lingly, it will beare thee, and lead thee to thy desired end: to wit, where there shalbe an end of suffe­ring, though heere there shall not. Yf thou beare it vnwillingly, thou makest for thy selfe a new burthen, and increasest thy loade, and yet notwithstanding thou must beare it. Yf thou cast away one Crosse, without doubt thou shalt find ano­ther, & that perhaps a more heauy.

6. Thinkest thou to escape that which no man could euer auoyd? Which of the Saintes in the world was without Crosses, and tribulati­ons? Verily Iesus Christ our Lord was neuer one houre without paine of suffering, so long as he liued. Christ (saith he) ought to suffer,Luc. 24. & rise againe from death, and so to enter into his glory: and how do­est thou seek any other way, then this high way, which is the way of the holy Crosse?

7. The whole life of Christ was a Crosse and Martyrdome: and do­est thou seeke rest and ioy? Thou art deceaued, thou art deceaued, if thou seekest any other thing, then to suffer tribulations: for this whole mortall life is full of miseries,Iob. 7. and inuironed on euery side with Cros­ses. And how much the more one hath profited in spirit; so much the heauier Crosses he oftentymes fin­deth: for the loue he beareth to God increaseth the griefe which he endu­reth for his banishment.

8. But yet this man, though so many wayes afflicted, is not with­out [Page 119]the remedy of spirituall conso­lation, for the great good which he perceaueth to grow vnto him by the bearing of his Crosse. For whi­lest he willingly putteth himselfe vnder it, all the burthen of tribula­tion is turned into the confidence of diuine comfort. And how much the more the flesh is wasted by affliction,2. Cor. 11. & 12. so much the more is the spirit strengthned by inward grace. And sometymes he is so comforted with the desire of tribulation, and aduersity, for the loue of conforming himselfe to the Crosse of Christ, that he would not wish at any time to be without sorrow and tribulati­on: because he belieueth, that so much the more gratefull he shall be vnto God, how much the more he can suffer for him. This is not a worke of humane vertue; but it is the grace of Christ, that can, and doth so much in fraile flesh: that what naturally it alwayes abhor­reth and flyeth, that, by feruour of spirit, it taketh hould on and lo­ueth.

9. It is not according to mans [Page 120]inclination to beare the Crosse, to loue the Crosse, to chastice & sub­due the body, to fly honors, to suffer contumelies with a ioyfull harte, to despise himselfe, and to wish to be despised, to beare all aduersities, and domages and to de­sire no prosperity in this world.2. Cor. 3. Yf thou cōsiderest thy selfe, thou shalt be able to performe no such matter of thy selfe. But if thou trustest in our Lord, strengh shall be giuen thee from heauen, and the world & flesh shall be made subject to thy com­maund. Neither shalt thou feare thy enemy the Deuill, if thou bee armed with faith, and signed with the Crosse of Christ.

10. Resolue therfore with thy selfe, like a good and faithfull fer­uant of Christ, to beare māfully the Crosse of thy Lord, who was cruci­fied for thy loue. Prepare thy selfe to beare many aduersities and diuers kinds of troubles in this miserable life: for so it wilbe with thee, wherso­euer thou be: and so surely thou wilt finde it, whersoeuer thou hide thy selse. So it must be, and there is no [Page 121]remedy, or meanes to auoide tri­bulation and sorrow, but to beare them.Matt. 20. Drinke of the chalice of our Lord willingly, if thou wilt be his friend, and desirest to haue part with him. Leaue the desire of cō ­fortes to God let him doe therein as shall best please him.Ioan. 23. Set thou thy hart vpon the suffering of tribula­tions, and account them the grea­test comfortes:Rom. 8. for that the passions of this life are not condign to future glory, although thou alone couldest suffer them all.

11. When thou shalt come to this estate,Gal. 6. that tribulation shall seeme sweet, and pleasant vnto thee for Christ: then thou maist thinke it is well with thee, for thou hast found a Paradise vpon earth. As long as it is grieuous vnto thee to suffer, and that thou desirest to fly it; so long shalt thou be ill at ease: and the tribulation thou flyest will follow thee euery where.

12. Yf thou setlest thy selfe to that thou oughtest, to wit, to suffer, and to dy to thy selfe, it will quick­ly be better with thee, and thou [Page 122]shalt finde peace. Although thou shouldest haue bene rapt euen vnto the third heauen with Paul,1. Cor. 12. thou art not for this assured, that thou shalt suffer no contradiction. I I (saith Iesus) will shew him how great thinges he must suffer for my name.Act. 9. It resteth therfore, that thou suffer, if thou wilt loue Iesus, and perpetually serue him.

13. O, would to God, thou wert worthy to suffer somthing for Iesus! how great glory would it be vnto thee, what ioy to all the Saints of God, how great edification also to thy neighbour! For all do com­mend patience, though few desire to suffer. With great reason thou oughtest to be willing to suffer a lit­tle for Christ;Ps. 43. since many suffer far greater thinges for the loue of the world.

14. Know for certaine that thou oughtest to lead a dying life. And how much the more euery one di­eth to himselfe, so much the more doth he begin to liue to God. No man is fit to attaine vnto heauenly [Page 123]thinges, vnlesse he submit himselfe to the bearing of aduersities for Christ. Nothing is more gratefull vnto God, nothing more whole­some to thee in this world, then to suffer willingly for Christ. And if it were in thy choyce, thou should­est rather wish to suffer aduersities for Christ, then to enioy the delight of many comforts: because by these meanes thou shouldest be more like vnto Christ, and more conformable to all the Saints. For our merit, and the perfection of our estate consi­steth not in much sweetnes and com­fortes: but rather in suffering great afflictions and tribulations.

15. If there had been any better thing, and more profitable to the health of man then suffering, surely Christ would haue shewed it by word, and example. But he plain­ly exhorted all the disciples that followed him,Luc. 9. and all that desire to follow him, to the bearing of the Crosse, and saith: If any man will come after me, let him deny him­selfe and take vp his Crosse, and follow me. So as when we haue [Page 124]read and searched all,Act. 14. let this be the last conclusion: That by ma­ny tribulations we must enter in­to the Kingdome of God.

CHAP. I. Of the inward speach of Christ vn­to a saithfull soule.

I Will heare what our Lord God will speake in me.Psal. 84. Blessed is the soule that heareth our Lord speaking in her:1. Reg. 3. and receaueth from his mouth the word of comfort. Blessed are those eares that receaue the sound of the [Page 126]diuine voice, and listen not to the whisperings of the world. Blessed indeed are those eares that harken not to the voice which soūdeth out­wardly,Matt. 13. but vnto truth which tea­cheth inwardly. Blessed are the eies that being shut vp to outward thinges, are attentiue to those things that are internall. Blessed are they that enter into the inward thinges, and indeauor to prepare themselues more and more by daily exercises to the attayning of heauenly secrets. Blessed be they that delight to at­tend to the seruice of God, & cast from them all impedimentes of this world.

2. Consider these thinges my soule, and shut vp the dores of thy sensuall desires that thou maist heare what thy lord God speaketh in thee.Ps. 14. Thus saith thy beloued: I am thy safety, thy peace, and thy life. Keep thy selfe with me and thou shalt find peace. Forsake all transitory thinges and seeke those that be euer­lasting.Ps. 34. What are temporall things, but deaceauing snares? and what do all creatures auaile thee, if thou bee [Page 127]forsaken by the Creatour? Forsake therefore all earthly thinges and la­bour to please thy Creatour, and be faithfull vnto him, that thou maist attaine vnto true happi­nes.

CHAP. II. That truth speaketh inwardely without noyse of VVordes.

SPEAKE Lord,The Ser­uant. for thy seruant heareth. I am thy seruant, graunt me vnderstanding, that I may know thy testimonies.1. Reg. 3. Ps. 118. Stir vp my hart to heare the wordes of thy mouth. Let thy speach descend as the dew into my soule. The children of Isra­el in times past said vnto Moyses: Speake thou vnto vs, and we shall heare thee: Let not our Lord speake vnto vs, least perhaps we dye.Exod. 20. Not so Lord, not so, I beseech thee. But rather with the Prophet Samuel,1. Reg. 3. I humbly and earnestly intreat: speak Lord, for thy seruant heareth. Let [Page 128]not Moyses speake vnto me, nor a­ny of the Prophets; but thou rather speake, my Lord God, the inspirer, and enlightener of all the Prophets: for thou alone without them canst perfectly instruct me, but they without thee can profit nothing.

2. They can pronounce words, but they giue not spirit. They speake maruelous well, but if thou hould thy peace, they inflame not the hart. They deliuer the letters, but thou o­penest the sense. They bring forth mysteries, but thou disclosest the vnderstanding of sealed thinges. They declare thy commaundemēts, but thou helpest to fulfill them. They shew the way, but thou giuest strength to walke it. They worke only exterioutly, but thou in­structest and enlightnest the hartes. They water outwardly, but thou giuest fruitfulnes. They sound forth wordes, but thou giuest vnderstan­ding to the hearing.

3. Let not therfore Moyses speak vnto me, but thou my Lord God, the euerlasting truth; least perhaps I should dye, and become without [Page 129]fruit, if I be warned outwardly only and not inflamed within: least the word heard and not fulfilled, kno­wen and not loued, belieued & not obserued, should increase my iudg­ment. Speake therefore Lord for thy seruant heareth,1. Reg. 3. for thou hast the words of euerlasting life. Speake vnto me to the comfort of my soule and to the amendment of my whole life:Ioan. 6. and to thy prayse and glory and euerlasting honor.

CHAP. III. That the wordes of God are to be heard with humility, and that many weigh them not.

SONNEOur Lord. heare my words, wordes of great comfort, excel­ling al the knowledg of the Philoso­phers and wise men of this world. My wordes are spirit and life, not to be waighed by the vnderstanding of man.Ioan. 6. They are not to be drawne to vaine liking, but to be heard with silence, and to be receaued with al [Page 130]humility and great affection. And I said:The Seruant. Psal. 93. Blessed is the man whō thou shall instruct, O Lord, and shalt teach thy law, that thou maist giue him quietnes from euill daies, and that he be not destroyed vpon earth.

2. I (saith ourOur Lord. Heb. 1. Lord) haue taught the Prophets from the beginning, and cease not continually to speake to euery one: but many are deafe and giue no eare to my speach. The greater number doe more willingly listen to the world, then to God: & follow sooner the desires of their fleshe, then the will of God. The world promiseth temporall & small things, and is serued with great di­ligence: I promise most high and eternall thinges, and the hartes of men are nothing moued with it. Who is he that serueth and obeyeth me with equall care to that with which the world, & the Lords ther­of are serued?Esa. 23. Blush Sidon, saith the sea. And if thou aske the cause, heare wherefore. For a little prebend a long iorney is vndertaken: for euer­lasting life many will scarce once lift [Page 131]a foote from the ground. A thing of small value is sought after gree­dily: for a penny somtimes there is great contention: for a vaine thing and sleight ptomise, men doubt not to toile day and night.

3. But alas for an vnchangeable good, for an inestimable reward, for the highest honour and glory without end, they are loath to take the least paines. Blush therefore flouthfull and complayning seruant, that they are found more ready to distruction, then thou to life. They reioyce more at vanity, then thou at truth.Rom. 1. Matt. 24. And yet they are somtimes frustrated of their hope, but my promise deceaueth none, nor sen­deth him away empty that trusteth in me. I will giue that which I haue promised. I will fulfill that which I haue said,Apoc. 2 but to him that remaines faithfull in my loue to the end. I am the reward of all good,Matt. 5.15. and do try my deuout seruants in forcible proofes.

4. Write my words in thy hart, and thinke diligently of them: for they will be necessary in time of tē ­ptation. [Page 132]What thou vnderstandest not when thou readest, thou shalt know in the day of visitation. I am wont to visite my elect two seuerall waies, to wit, with temptation, and comfort. And I dayly read two les­sons vnto them, one reprehending their vices, another exhorting them to the increase of vertues. He that hath my words & despiseth them, hath within himselfe that shall iudg him at the last day.

A prayer to implore the grace of denotion.

5. LordThe Seruant. my God, thou art all that I can desire. Who am I, that dare speak vnto thee? I am thy poo­rest seruant,Gen. 18. and a most vile worme: much more poore and contemptible then I can or dare expresse. Remem­ber Lord, that I am nothing, haue nothing, and can do nothing. Thou alone art good, iust, and holy; thou canst do all things, performest all things, leauing only a sinner voide of all good. Call to mind thy mer­cies, and fill my hart with thy grace, [Page 133]who wilt not that thy workes be voyd.

6. How can I support my selfe in this miserable life: vnlesse thy mer­cy and grace comfort me?Psal. 68. Turne not thy face from me: delay not thy visitation; draw not away thy com­fort, least my soule become as earth without water vnto thee. Lord teach me to fulfill thy will;Ps. 142. teach me to line worthily and humbly in thy sight; for thou art my wisdome, thou dost perfectly know me, and didest know me before the world was made, and before I was borne in the world.

CHAP. IIII. That we ought to line in truth and humility in the sight of God.

SONNEOur Lord. walke in my sight in sincerity and truth; and euer seeke me in playnes of hart.Gen. 17. Sap. 1. He that walketh in my sight in truth, shall be defended from euill incursions, and truth shall deliuer him from se­ducers [Page 134]and from the detractions of the wicked.1. Ioan 8. If truth shall haue deli­uered thee, thou shalt be truly free, and shalt not care for vaine speaches of men. LordThe Seruant. it is true. According as thou saist, so I beseech thee let it be done with me, and keepe me, & bring me to a happy end. Let thy truth teach me, and let it deliuer me from all euill affection and inordinat loue: and I shall walke with thee in great freedome of hart.

2. IOur Lord. will teach thee (sayth the Truth) those things that are right & pleasing in my sight. Thinke of thy sinnes with great sorrow, and grief; & neuer esteeme thy selfe any thing for thy good works. Thou art in very deed a sinner, and subiect to many passions. Of thy selfe thou alwaies tendest to nothing, and art quickly cast downe and ouercome: quickly troubled, quickly dissolued. Thou hast nothing wherein thou canst glory.2. Cor. 4. but many thinges for which thou oughtest to humble, and despise thy selfe: for thou art much weaker then thou art able to com­prehend.

3. And therfore let nothing seeme much vnto thee whatsoeuer thou doest. Let nothing seem great, nothing precious, and wonderfull, nothing worthy of estimation: nothing high, nothing truly commen­dable▪ and to be desired, but that which is euerlasting. Let the eter­nall Truth aboue all things please thee. Let thy owne great vnworthi­nes alwaies displease thee. Feare no­thing, blame, and fly nothing so much, as thy sinnes, and vices: which ought to displease more then the losse of any thing whatsoeuer. Some walk not sincerly in my sight,Eccles. 3. & 2. Cor. 3. but led by a certaine curiosity, and pride, will know my secrets, and vnderstand the high mysteries of God, neglecting themselues and their owne saluation. These often times (for that I resist them) do fall into great temptations & sinnes, for their pride and curiosity.

4. Feare the iudgments of God, dread the wrath of the almighty But discusse not the works of the High­est. Search thine owne iniquities, in how much thou hast offended, and [Page 136]how much good thou hast neglected. Some carry their deuotion only in bookes, some in pictures, some in outward signes and figures, some haue me in their mouths, but little in their harts,Esa. 29. There are others that being illuminated in their vnder­standing, and purged in their affecti­on, do alwaies aspire with an ear­nest mind to euerlasting happines: and are vnwilling to heare of the things of this world, and do serue the necessities of nature with griefe;Ps. 24. and these perceaue what the spirit of truth speaketh in them. Because it teacheth them to despise earthly,Ps. 1. and loue heauenly things to neglect the world, and day and night to de­sire heauen.

CHAP. V. Of the wonderfull effect of di­ume grace.

I praiseThe Seruant. thee o heauenly Father, Father of my lord Iesus Christ, for that thou hast vouchsafed to re­member [Page 137]me a poore and wretched creature.2. Cor. 1. O Father of mercies and God of all comfort, thanks be vnto thee, who somtimes with thy com­fort refreshest me vnworthy of all comfort. I euer blesse and glorify thee with thy only begotten Sonne, and the holy Ghost for all worlds. O God my lord, the holy louer of my soule, when thou shalt come into my hart, all that is within me will reioyce.Psal. 3. Thou art my glorie and the exultation of my hart. Thou art my hope,Ps. 31. and my refuge in the day of my tribulation.

2. But for that I am yet weake in loue, and imperfect in vertue. I haue need to be comforted by thee: visit me therfore often, and instruct me with thy holy discipline. Deli­uer me from euill passions, and heale my hart of all inordinate affections: that being cured within, and well purged, I may be made fit to loue, strong to suffer, and constant to per­seuere.

3. Loue is a great matter,Matt. 11. in ve­ry truth a great good: which alone maketh euery thing that is heauy [Page 138]light; and beareth equally vnequall burthens. For it carrieth a burthen without a burthen, and maketh e­uery thing that is bitter sweet, and delightsome. The noble loue of Ie­sus enforceth man to worke great things, and styrreth him vp to de­sire allwaies the most perfect. Loue will be aloft, and not kept downe with any base thinges. Loue will be free from all worldly affection, to the end his inward sight be not ob­scured, that he be not intangled with the desire of any transitory gaine, or troubled with the want therof. No­thing is sweeter then loue, nothing stronger, nothing higher, nothing more ample, nothing more pleasant, nothing fuller nor better in heauen or in earth: for that loue hath his be­ginning from God, and cannot rest but in God aboue all creatures.

4. He that loueth, flyeth, run­neth, and reioyceth, he is free and not held in. He giueth all for all, & hath all in all, for that he resteth in one Highest aboue all, from which all good floweth and proceedeth. He respecteth not the guifts, but [Page 139]turneth himselfe aboue all goods vnto the giuer. Loue oftentimes knoweth no measure, but inflameth aboue all measure Loue feeleth no burthen, waieth no paines, desireth aboue it strength, complaineth not of impossibility, for that it thinketh all things lawfull, and possible. It is therfore able to vndertake all things, and performeth and brin­geth many things to effect: wheras he that doth not loue, fainteth and can do nothing.

5. Loue alwaies watcheth,Rom. 8. and sleeping sleepeth not: being wearied is not tyred: straitned, is not pres­sed: frighted, is not troubled: but like a liuely flame, and burning torch, breaketh vpwards, and pas­seth through all with great security. If any one loueth, he knoweth what this voice crieth. A lowd cry in the eares of God, is the burning loue of the soule, which sayth: My God, my loue, thou art wholy mine, and I wholy thine.

6. Enlarge me in loue, that my hart may tast how sweet it is to loue, and to be dissolued, and swimme in [Page 140]thy loue. Let me be possessed by loue, mounting aboue my selfe, with excessiue feruour, and admi­ration. Let me sing the song of loue, let me follow thee on high my belo­ued, let my soule faint in thy praises reioycing with loue. Let me loue thee more then my selfe, and not my selfe but for thee, and all in thee, that truly loue thee, as the law of loue commandeth which shineth in thee.

7. Loue is swift,1. Cor. 13. sincere, pious, sweet and delightfull: strong, pa­tient, faithfull, prudent, suffering, full of courage, and neuer seeking it selfe.1. Cor. 10. For where one seeketh him­selfe, there he falleth from loue. Loue is circumspect,Ps. 2. humble, and vpright: not remisse, not mutable, nor attending vnto vaine things; so­ber, chast, constant, quiet, and guar­ded in all the senses. Loue is subiect, and obedient to Superiours, meane and abiect to it selfe, deuout and thankefull vnto God, trusting and hoping alwaies in him, euen then, when God imparteth no sweetnes vnto it: for without sorrow none li­ueth [Page 141]in loue.

8. He that is not ready to suffer all things, and stand to the will of his beloued, is not worthy to be cal­led a louer. A louer ought to im­brace willingly all that is hard, and distastfull for his beloued,Rom. 8. and not to turne away from him, for any contrary accidents.

CHAP. VI. Of the proofe of a true Louer.

SONNEOur Lord. thou art not yet a strong & prudent louer. Wher­foreThe Seruant. Lord? BecauseOur Lord. thou giuest ouer for a small aduersity, and too earnestly seekest comfort. A constāt louer standeth firmely in temptati­ons, & giueth not credit to the craf­ty persuasions of the enemy. As I please him in prosperity,Phil. 4. so I am not vnpleasant to him in aduersity.

2. A prudent louer considereth not so much the guift of his louer, as the loue of the giuer. He rather e­steemeth the good will, then the va­lue, and placeth all guifts vnder his [Page 142]beloued. A noble louer resteth not in the gift, but in me aboue any gift. All therfore is not left if somtimes thou hast lesse tast of me, and my Saints then thou wouldest. That good and sweet desire which thou somtimes feelest, is the effect of pre­sent grace, and a certaine tast of the heauenly Country: wheron thou must not rely too much, for it go­eth and commeth. But to fight a­gainst euill motions of the mind which may happen vnto thee,Matt. 4. and to despise the suggestion of the di­uell, is a signe of vertue and great merit.

3. Let not therfore strange fan­cies forced into thee, of any matter whatsoeuer, trouble thee. Retaine a firme purpose and an vpright inten­tion to God. Neither is it an illusion that sometimes thou art suddainly rapt on high, and presently retur­nest againe vnto the accustomed va­nities of thy hart. For thou dost ra­ther vnwillingly suffer them, then commit them: and as long as they displease thee, & thou striuest against them, it is a merit, and no losse.

4. Know that thy ancient ene­my doth euer striue to hinder thy desire to good▪ and to diuert thee from all deuout exercise: to wit, frō the worshiping of Saints, from the deuout memory of my passion, frō the profitable remembrance of thy sinnes, from the guard of thine own hart, and from the firme purpose of profiting in vertue. He thrusteth ma­ny euill thoughts into thy mind, that he may cause a wearisomnes, & horrour in thee, to draw thee from deuout prayer and reading. Hum­ble cofession is displeasing vnto him, and if he could, he would cause thee to cease from receauing the Sacrament of my Body. Trust him not, nor care for him, although he should often set snares of deceipt to intrap thee. Charge him with it, when he suggesteth euill, and vncleane thoughts vnto thee: Say vnto him: Auant filthy spirit, blush miserable wretch, thou art filthy that bringest such things into myne eares.Matt. 4. & 16. A way from me wicked deceauer, thou shalt haue no part in me: but Iesus shal be with me as a strong warriour, [Page 144]and thou shalt remayne confoūded. I had rather dye and vndergo any torment, then to consent vnto thee. Hould thy peace and be silent. I will heare thee no more, though thou shouldest worke me many troubles. My Lord is my light and saluation,Ps. 26. whom shall I feare? If whole armies should stand togeather against me, my hart shall not feare. Our Lord is my helper, and my Re­deemer.

5. Fight like a good souldiar:Ps. 26. & 1. Tim. 6. and if thou sometimes fall through frailety, recouer greater forces then before, trusting in my more aboun­dant grace: and take great heed of vaine pleasing of thy selfe, and pride. This brings many into errour, and makes them sometimes fall into al­most incurable blindnes. Let the fall of the proud foolishly presu­ming of themseues, serue thee for a warning, and a perpetuall humili­ation.

CHAP. VII. That grace is to be hid vnder the veile of humility.

SONNEOur Lord. it is more profitable, & safe for thee to hide the grace of deuotion, not to extoll thy selfe, nor to speake much, nor to esteeme much therof; but rather to despise thy selfe, and feare it, as giuen to one vnworthy therof. This affecti­on is not to be cleaued vnto, which may be quickly changed into the contrary. Thinke when thou art in grace, how miserable and needy thou art wont to be without it? Nei­ther doth therin only consist the pro­fit of spirituall life, when thou hast the grace of comfort; but when thou humbly, resignedly, and patiently sufferest the withdrawing therof: so that thou be not then lesse diligent in the exercise of prayer, nor suffer thy selfe to passe ouer the rest of thy accustomed good works: but that thou willingly performe what lieth in thee, according as thou art able & [Page 146]vnderstandest to be fit: not negle­cting thyself wholy for the drinesse, and trouble of mind, which thou feelest.

2. There are many that when it succeedeth not well with them, pre­sently they become impatient or slouthful.Hierem. 10. & Rom. 9. The way of man is not al­waies in his power, but it belongeth to God, to giue, and to comfort when he will, how much he will, & whome he will, as it shall please him and no more. Some vnaduised per­sons haue ouerthrowne themselues for the greedy desire which they had of the grace of deuotion: attempting more then they were able to per­forme, not waighing the measure of their weaknes, but following rather the desire of their hart, then the iudg­ment of reason. And because they presumed on greater matters then was pleasing to God, they quickly lost their grace.Esa. 14. They were made needy, and left in a deiected estate that built themselues nestes in hea­uen: to the end that being humbled, and impouerished, they may learne not to fly with their owne wings, but [Page 147]to liue in hope vnder my fethers. They that are yet new, and vnac­quainted in the way of our Lord, vnles they gouerne themselues by the counsaile of discreet persons, may easily be deceaued and ouer throwne.

3. And if they will rather follow their owne iudgment, then giue cre­dit to others that are experienced, their end will be dangerous, if they cannot be drawne from their owne conceipt. Seldome those that are wise in their owne opinion, suffer themselues humbly to be gouerned by others.Psal. 15. & 16. A little knowledg with humility, and a slender vnderstan­ding, is better then great treasures of learning with a vaine selfe-liking. It is better for thee to haue lesse, then much of that wherof thou maist be proud. He doth not discreetly, that wholy giueth himself ouer to mirth, forgetting his former pouerty, and the chast feare of God, which fea­reth to loose the grace which he hath obteyned. Neither is he vertuously wise, that in time of aduersity or a­ny tribulation whatsoeuer, yeil­deth [Page 148]to despairing thoughts, and thinketh and imagineth of me lesse confidently then he ought.

4. He that will be ouer secure in time of peace,1. Thess. 5. shall be often found in time of warre too deiected and fearfull. If thou couldest alwaies continue humble, and lowly with­in thy selfe, and temper, & gouerne thy soule well, thou shouldest not so soone fall into danger and offence. It is good counsell, that when thou conceauest feruour of spirit, thou shouldest thinke what will become of thee, when that light shal leaue thee.Iob. 17. And when that doth happen, remember the light may returne a­gaine, which for thy instruction and my glory I haue withdrawne for a time.

5. Such proofe is often more profitable, then if thou shouldest al­waies enioy prosperity according to thy desire. For merits are not to be waighed in a man by the number of visions and comforts which he hath, or by his knowledg in Scrip­tures, or by his being placed in high degree: but in that he is grounded in [Page 149]true humility, and replenished with diuine charity: if he alwaies purely & entirely seeke the honour of God, if he esteeme himselfe nothing, and with a sincere hart despise himselfe, and reioyce more to be despised and humbled by others,Ps. 83. then to be ho­noured.

CHAP. VIII. Of a meane conceipt of our selues in the sight of God.

SHALThe Seruant. I speake vnto my Lord, sith I am dust and ashes? If I e­steeme better of my selfe, behould thou stādest against me,Gen. 18. and my ini­quities beare true witnes, neither can I speake against it But if I abase and esteeme nothing of my selfe, & cast of all selfe-conceipt, and (as I am) accompt my selfe to be dust, thy grace will be fauourable vnto me, and thy light will be neere vnto my hart: and all estimation how little soeuer shalbe swallowed vp in the depth of my nothing, and perish euerlastingly. There thou shewest [Page 150]my selfe vnto me, what I am, what I haue byn, and whither I am come: for alas I am nothing, and I knew it not. And if I be left to my selfe, be­hould I become nothing, & a masse of infirmity. But if thou suddainly looke vpon me, I am presently made strong, and filled with new ioy. And it is a great meruaile, that I am so suddainly lifted vp, and so graci­ously imbraced by thee, that of myne owne waight alwaies sinke downward.

2. Thy loue is cause heereof, freely preuenting me, and releeuing me in so many necessities, preser­uing me also from grieuous dangers, and (as I may truely say) deliuering me from innumerable euills. For surely by euill louing my selfe,Ioan. 12. I lost my selfe: and by seeking thee alone, & sincerly louing thee, I haue found both my selfe and thee, and for thy loue haue more deeply brought my selfe to nothing For that thou, o most sweet Iesu, dealest with me aboue all desert, and aboue all that I dare hope and request.

3. Blessed be thou my God; for [Page 151]although I be vnworthy of all good, yet the noblenes of thy bounty and thy infinite goodnes, neuer ceaseth to do good euen to the vngratefull,Matt. 5. and to them that be turned away far frō thee. Turne vs vnto thee o Lord, that we may be gratefull, humble, and deuout: for thou art our safety, our power, and our strength.

CHAP. IX. That all things are to be reserred vnto God, as vnto the last end.

SONNEOur Lord. I ought to be thy chie­fest and last end, if thou desire to betruly blessed. With this inten­tion thy affection shall be purified which is oftentimes inclined inordi­natly to it selfe, and vnto creatures. For if in any thing thou seeke thy selfe, thou presently faintest and driest vp within thy self Direct ther­fore all thinges chiefly vnto me, for I am he that haue giuen all.Eccles. 1. Consi­der euery thing as flowing from the highest good: and therfore all things [Page 152]are to be reduced vnto me, as vnto their first beginning.

2. Out of me, as out of liuing fountaines, the litle and the great, the poore & the rich,Ioan. 4. do draw the water of life: and they that willingly, and freely serue me, shall receaue grace for grace.1. Cor. 1. But he that will glory out of me, or be delighted in any parti­culer good, shall not be grounded in true ioy, nor enlarged in his hart, but shall be many waies hindred and straitned. Thou oughtest therfore to ascribe no good vnto thy selfe, nor attribute the praise of vertue vn­to any man: but giue all vnto God, without whome man hath nothing. I haue bestowed all,1. Cor. 4. and will that all be returned to me againe: and with great seuerity I require thanks

3. This is the truth that putteth to flight vaine-glory. And if heauen­ly grace, and true charity enter in, there shall be no enuy nor grudging of hart, neither shall there be any place for selfe loue. For diuine cha­rity ouercommeth all, & enlargeth all the forces of the soule. If thou vn­derstand aright, in me alone thou [Page 153]wilt reioyce, in me alone thou wilt hope: for none is good,Matt. 19. & Luc. 18. but God a­lone, who is to be praised aboue all things, and to be blessed in all.

CHAP. X. That despising the world, it is sweet to serue God.

NOVVThe Seruant. I will speake againe Lord, and will not be silent. I will say in the eares of my God, my Lord, and my King that is on high: O how great is the multitude of thy sweetnes Lord,Ps. 30. which thou hast hidden for those that feare thee! But what art thou to them that loue thee? What to them that serue thee with their whole hart? Truely vn­speakable is the sweetnes of thy con­tēplation, which thou bestowest on them that loue thee.Gen. 1. In this chiefly thou hast shewed me the sweetnes of thy charity,Ps. 118. & Matt. 15. for that when I was not, thou madest me: and when I went astray far off from thee, thou broughtest me back againe, that I might serue thee: and hast comman­ded [Page 154]me to loue thee.

2. O fountaine of euerlasting loue, what shall I say of thee? How can I forget thee, that hast vouchsa­fed to remember me, euen when I withered away and perished! Thou hast vsed mercy with thy seruant be­yond all the expectation of my hart: and hast bestowed thy grace and friendship beyond all merit. What shall I returne vnto thee for this grace?Psal. 115. For it is not graunted to euery one to forsake all things, to renoūce the world, and to vndertake a life of religion and perfection. Is it much that I serue thee, whome all crea­tures are bound to serue? It ought not to seeme much vnto me to serue thee:Iudic. 16. but this rather seemeth much, and meruailous vnto me, that thou vouchsafest to receaue into thy ser­uice one so poore and vnworthy, & to ioyne him with thy beloued ser­uants.

3. Behould all is thine which I haue,1. Cor. 4. and wherby I serue thee. And yet in very deed thou rather seruest me then I thee. Behould heauen & earth, which thou hast created for [Page 155]the seruice of man are ready at hand, and do daily performe whatsoeuer thou dost command; and this is lit­tle:Ps. 90. & Heb [...]1. yea thou hast also appointed the Angels to the seruice of man. But that which exceedeth all, is that thou thy selfe hast vouchsafed to serue man, and promised to giue thy selfe vnto him.

4 What shall I giue thee for all these thousands of benefits? I would I could serue thee al the daies of my life! I would I were able at least for one day to do thee some worthy & acceptable seruice! Thou art truly worthy of all seruice, of all honour & euerlasting praise. Thou art my Lord, and I thy poore ser­uant, that am bound to serue thee with all my forces, neither ought I euer to cease to praise thee. And this I wish to do, this I desire: and what­soeuer is wanting vnto me, vouch­safe I beseech thee to supply.

5. It is a great honour, a very great glory to serue thee, and to des­pise al things for thee. For great grace shall be giuen to them that shall wil­lingly submit themselues vnto thy [Page 156]most holy seruice.Matt. 19. They shal receaue most sweet comfort of the holy Ghost, that for thy loue shall re­nounce all carnall delights. They shall attaine great freedome of mind,Matt. 7. that for thy names sake shall enter into the narrow way, and shall haue left off all care of this world.

6. O sweet and delightfull ser­uitude of God,Matt. 11. & 1.10.5. by which man is truly made free and holy! O sacred state of religious bondage, which maketh man equall to Angels, plea­sing to God, terrible to diuels, and gratefull, and of great esteeme to all the faithfull! O seruice to be imbra­ced, & alwaies wished for, by which we obtaine the greatest good, and attaine to that ioy which neuer shall haue end!

CHAP. XI. That the desires of our hart are to be examined & moderated.

SONNEOur Lord. thou oughtest to learne many things more, which thou [Page 157]hast not yet well learned.The Seruant. What are those Lord? ThatOur Lord. thou frame thy desire wholy according to my pleasure: and be not a louer of thy selfe, but a diligent follower of my will. Thy desires oftentimes do stir thee vp, and driue thee forwards with violence: but consider whether thou art moued rather for my ho­nour, then for thine owne profit. If I be the cause, thou wilt be wel con­tent with whatsoeuer I shall ordaine: but if there lurke in thee any selfe inclination, behould this is it that hindreth thee,Phil. 2. and waygheth thee downe.

2. Beware therfore thou incline not too much vpon any desire that commeth to thy mind, before thou aske my counsaile: least perhaps af­terwards it repent thee, and that thou beginne now to dislike that which before did please thee, and which thou earnestly desiredst as the best. For euery affection that see­meth good, is not presently to be fol­lowed: nor euery contrary affection at the first to be sled. It is expedient sometimes to vse a restraint euen in [Page 158]good desires & endeauours: least by importunity thou incur distraction of mind, and by euill exāple become a scandall vnto others: or being gain­said by others, thou be suddainly troubled and fall.

3. Yet sometimes thou oughtest to vse violence,Phil. 2. and resist manfully thy sensuall appetites,Rom. 8. & 2. Cor. 4. and respect not what thy body would, or would not: but rather to labour, that euen perforce it be subiect to the spirit.2. Cor. 10. And it is to be chastised so long, and to be forced vnder seruitude,1. Cor. 9. vntil it readily obey an all things, and learne to be content with a litle, and to be pleased with ordinary things, and not to murmur against any incon­uenience.

CHAP. XII. Of the effect of Patience, and of strise against Concupi­scence.

LORDThe Seruant. Heb. 10. God, I perceaue pati­ence is very necessary vnto me: for that many aduersities do hap­pen [Page 159]in this life.Iob. 7. Howsoeuer I shall dispose of my peace, my life cannot be without warre & affliction.Our Lord. So it is Sonne. And my will is not that thou seek after that peace which is voyd of temptations, or that feeleth no contrarieties: but then thinke that thou hast found peace, when thou art exercised with sundry tri­bulations,Iac. 1. and tried in many aduer­sities.

2. If thou say that thou art not able to suffer much, how then wilt thou endure the fire of Purgatory? Of two euils the lesse is alwaies to be chosen. That thou maist therfore a­uoid euerlasting punishments in the next world, endeauour to suffer pa­tiently for God the present euils of this. Doest thou thinke that men of this world suffer little or nothing? Thou art deceaued. Looke into the life euen of them that liue in greatest delicacies, and thou shalt find it o­therwise. But thou wilt say they haue many delights, and follow their owne wills, and therfore they make small accompt of their tribulations. Be it so, that they haue whatsoeuer [Page 160]they will; but how long dost thou thinke it will last?

3. Behould the wealthy of this world vanish away like smoke,Ps. 67. and there shall be no memory of their ioyes past. Yea euen while they liue also, they rest not in them without griefe, irksomnesse, and feare. For the selfesame thing in which they take their delight, is oftentimes the cause of sorrow vnto them & much affliction. They haue their desert, who for that they immoderately seeke, and follow delights, they do not obtain them, but with shame & sorrow.

4. O how short and deceiptful, how inordinate, and filthy are those pleasures! Yea so senseles and blind are men that they vnderstand it not: but like dumbe beasts, for a little pleasure of a corruptible life, they in­cur the eternall death of their soule. Do not thou therfore, my Sonne, follow the disordinate inclinations of thy corrupt nature, but forsake thine owne wil.Eccls. 28. Ps. 36. Delight in our Lord, and he will giue thee the desires of thy hart.

5. If thou desire true delight, and to be more plentifully comfor­ted by me: behould, in the contempt of all worldly things, and in the cut­ting off of all base delights, shall be thy blessing, and aboundant com­fort shall be giuen thee. And how much the more thou withdrawest thy selfe from all comfort of crea­tures, so much the sweeter and more forcible consolations shalt thou find in me. But at first thou canst not at­taine vnto them without a certaine grief, labour, and strife. The olde custome wil make resistance, & thou must ouercome it with another cu­stome that is better. Thy flesh will murmur: but thou must bridle it with feruour of spirit. The old ser­pent will sting and trouble thee: but by prayer he shall be put to fight: & with profitable labour thou shalt shut the dore against him.

CHAP. XIII. Of the humble obedience of a sub­iect, according to the ex­ample of Christ.

SONNEOur Lord. he that endeauoureth to withdraw himselfe from obe­dience, withdraweth him selfe from grace. And he that seeketh to haue things in priuate,Matt. 16. shall loose the cō ­mon. He that doth not willingly and freely submit himselfe to his Su­periour, it is a signe that his flesh is not yet perfectly obediēt vnto him, but oftentimes rebelleth and mur­mureth against him. Learne ther­fore readily to submit thy self to thy Superiour, if thou desirest to sub­due thine owne passions. For the outward enemy is sooner ouercome, if the inward man be in good estate. There is no worse enemy, nor more troublesome to the soule, then thou vnto thy selfe, not agreeing well with the spirit. Thou must of neces­sity haue a true contempt of thy self, if thou wilt preauaile against flesh and [Page 163]bloud.

2. Because thou louest thy selfe as yet too inordinatly, therfore thou art afraid to resigne thy selfe wholy to the will of others. But what great matter is it if thou that art dust,Luc. 2. & Ioan. 12. and nothing submittest thy selfe to a man for God: when I the Almighty and highest soueraigne, who created all things of nothing, humbly submit­ted my selfe vnto man for thee? I became the most humble and abiect of all men, that thou mightest ouer­come thy pride with my humility. Learne to obey thou that art dust. Learne to humble thy selfe thou earth and clay, and put thy selfe vn­der the feet of all men. Learne to breake thine owne will, and to yeild thy selfe to all subiection.

3. Take courage against thy selfe, and suffer not pride to liue in thee: but humble and submit thy selfe to all, that euery one may go ouer thee, and tread thee as dirt of the streets vnder their feete. Vaine man, what canst thou complaine of? what canst thou answere foule sinner to them that reprooue thee, who hast so of­ten [Page 164]offended God, and so many times deserued hell? But mine eye hath spared thee, because thy soule was pretious in my sight: that thou mightest know my loue, and alwaies remaine gratefull for my benefits: that thou mightest continually giue thy selfe to true subiection and hu­mility, and mightest beare patient­ly the contempt of thy selfe.

CHAP. XIIII. Of the secret Iudgments of God to be considered, least we be extolled in our good deeds.

THOVThe Seruant. thundrest thy iudge­ments ouer me, Lord, and sha­kest all my bones with feare & trem­bling, and my soule is sore afraid. I stand astonished,Iob. 15. and consider; for that heauens are not pure in thy sight.Iob. 4 If thou hast foūd wickednes in Angels, and hast not pardoned them, what shall become of me?Apoc. 8. Stars fell from heauen, & what do I presume that am dust? They whose workes seemed laudable, fell into the low­est: [Page 165]and I haue seene them, that did eate bread of Angels, to be deligh­ted with the huskes of swyne.

2. There is no sanctity, if thou o Lord, withdrawest thy hand. No wisdome auaileth, if thou ceasest to gouerne. No strength helpeth, if thou leauest to defend. No chastity secure, if thou doest not protect it. No custody of our owne profitable, if thy sacred watchfullnes be not present: For if thou leauest vs, we sinke, and perish; but if thou vouch­safest to visit vs, we are raised vp, & do enioy life. We are inconstant, but by thee we are strengthned: we wax could, but by thee we re­ceaue heate.

3. O how meanely and basely ought I to think of my selfe! how little, yea nothing ought I to esteem it, if I seeme to haue any good! O Lord, how ought I to submit my selfe vnder thy vnsearchable Iudg­ments: where I find my selfe to be nothing els, but nothing, and no­thing! O vnmeasurable waight! O sea that can neuer be passed ouer: where I find my selfe only and who­ly [Page 166]nothing! Where then is the lur­king hole of glory? Where is the confidence conceaued of vertue? All vayne glory is swallowed vp in the depth of thy Iudgments, which hang ouer my head.

4. What is all flesh in thy sight?Eccls. 23. & Esa. 29. Shall clay glory against him that fra­meth it? How can he be lifted vp with vaine words, whose hart is tru­ly subiect to God? All the world can­not mooue him to any elation of mind, whome truth hath subiected vnto it, neither shall he be mooued with the tongues of all his praisers, that hath setled his whole hope in God. For they also that speake, be­hould, are nothing: they shall passe away with the sound of the words:Ps. 116. but the truth of our Lord remaineth for euer.

CHAP. XV. VVhat we ought to do, and say in e­uery thing which we desire.

SONNEOur Lord. say thus in euery thing: Lord if it be pleasing vnto thee, [Page 167]let this be donne in this sort. Lord if it be to thy honour,Iac. 3. let this be don in thy name. Lord if thou seest it ex­pedient for me, and allowest it to be profitable, then graunt vnto me, that I may vse this vnto thine ho­nour. But if thou knowest it will be hurtfull vnto me, and not pro­fitable to the health of my soule, take from me all such desire. For euery desire proceedeth not from the ho­ly Ghost, though it seeme vnto man right and good. It is hard to iudge whether a good spirit, or the contra­ry driue thee to desire this or that: or whether also by thine owne spirit thou be moued therunto. Many are deceaued in the end, who at the first seemed to be lead by a good spi­rit.

2. Alwaies therefore, whatso­euer occurreth vnto thy mind to be desired, let it be desired with the feare of God, and with humility of hart: and aboue all thou oughtest to commit it vnto me with full resig­nation of thy selfe: and thou ough­test to say: Lord thou knowest what is best, do this, or that, as thou plea­sest. [Page 168]Giue what thou wilt, and how much thou wilt, & when thou wilt. Do with me as thou knowest, and as best pleaseth thee, and is most for thy honour. Set me where thou wilt, and deale with me in all things according to thy will. I am in thy hand, turne me, and turne me a­gaine which way soeuer thou please. Behould I am thy seruant, ready to obey thee in all things: for I desire not to liue vnto my selfe, but vnto thee: and would to God it might be in some worthy and perfect man­ner.

A prayer for the fullfilling of the will of God.

3. GrauntThe Seruant. me thy grace sweet Iesus, that it may be with me, and labour with me, and perseuere with me vntill the end. Grant me alwaies to desire and will that which is most acceptable vnto thee,Sap. 9. and best plea­seth thee. Let thy will be mine, and let my will euer follow thine, and agree perfectly with it. Let my will and nill be all one with thine: and not to be able to will, or refuse any [Page 169]thing els, but what thou wilt, or re­iectest.

4. Graunt that I may dye to all things that are in the world, and to loue for thy sake to be contemned, and not to be knowne in this world. Graunt that aboue all things that can be desired, I may rest in thee, and make my hart to enioy peace in thee. Thou art the true peace of the hart, thou art the only rest: out of thee all things are troublesome and vnquiet. In peace in the selfe same: that is,Ps. 4. in thee, one chiefest, eternall good I will sleep and rest. Amen.

CHAP. XVI. That true comfort is to be sought in God alone.

VVHATSOEVERThe Seruant. I can desire, or imagine for my comfort, I looke not for it in this life, but hereafter. For if I should alone haue all the comforts of the world, and might enioy all the de­lights therof, it is certaine, that they could not long endure. Wherfore [Page 170]my soule, thou canst not be fully comforted, nor haue perfect delight but in God,Psal. 76. the comforter of the poore, and the receauer of the hum­ble. Expect a while my soule, ex­pect the diuine promise, and thou shalt haue aboundance of all good things in heauen. If thou desire in­ordinatly the things that are present, thou shalt loose the celestiall and e­ternall. Haue temporal things in vse, and the eternall in desire. Thou canst not be filled with any temporall goods, because thou art not created to enioy them.

2. Although thou enioyest all that is created, yet canst thou not be happy therby nor blessed: but in God that hath created all things,Sap. 2. thy whole beatitude and happines con­sisteth: not such as is seene, and cō ­mended by the foolish louers of the world; but such as the good faithful seruants of Christ expect,Phil. 3. and the spirituall, and cleane of hart, whose conuersation is in heauen, somtimes take a tast of. Vaine and short is all human comfort. Blessed and true is the comfort which is receaued in­wardly [Page 171]from truth. A deuout man euery where carrieth with him Iesus his comforter, and sayth vnto him: Be present with me Lord Iesus in e­uery place, and time. Let this be my comfort to be alwaies willing to want all human comfort. And if thy comfort be wanting, let thy will & iust proofe be vnto me, as the grea­test comfort:Ps. 102. for thou wilt not be angry alwaies, neither wilt thou threaten for euer.

CHAP. XVII. That all our care is to be placed in God.

SONNEOur Lord. suffer me to do with thee what I please. I know what is expedient for thee. Thou thin­kest as man: thou iudgest in many things as humane affection perswa­deth thee.The Seruant. Matt. 6. & Ioan. 6. Lord, what thou saiest is true. Thy solicitude for me is grea­ter, then all the care that I can take for my selfe. For he standeth at too great a hazard, that casteth not his whole care vpon thee. Lord, so that [Page 172]my will may remaine right and firme in thee, do with me whatsoeuer it shall please thee. For it cannot be but good, whatsoeuer thou doest with me.

2. If it be thy will I should be in darknes, be thou blessed: and if it be thy will I should be in light, be thou againe bl [...]ssed If thou vouch­safest to cōfort me; be thou blessed: and if thou wilt afflict me, be thou also euer blessed. Sonne,Our Lord. so thou oughtest to be, as ready to suffer, as to receaue ioy. Thou oughtest to be as willing to be poore and needy, as plentifull and rich.

3. Lord,The Seruant. I wil willingly suffer for thee, whatsoeuer thy pleasure is shall befall me. I will receaue indif­ferently from thy hand,Iob. 2. good and euill, sweet, and sower, delightfull, and sorrowfull: and giue thee thanks for all that happeneth vnto me. Keep me from all sinne,Ps. 22. and I will neither feare death, nor hell: so as thou dost not for euer cast me from thee, and blot me out of the booke of life, what tribulation soeuer befal me, shall not hurt me.

CHAP. XVIII. That temporall miseries, by the example of Christ, are to be borne patiently.

SONNEOur Lord. I descended from Hea­uen for thy health: I tooke vpon me thy miseries,Ioan. 8. my charity & not any necessity drawing me ther­unto: that thou mightest learne pa­tience, and not refuse to beare tem­porall miseries. For from the houre of my birth,Esa. 53. vntill my death on the Crosse, I was not without suffering of griefe.Luc. 2. I suffered great want of temporall things: I often heard ma­ny complaints against me: I bare patienly shame and reproaches, for benefits I receaued ingratitude; for miracles, blasphemies, for heauen­ly doctrine, reprehensions.

2. Lord,The Seruant. for that thou wert patient in thy life-time, chiefly in fulfilling the commandment of thy Father, it is reason that I miserable sinner should haue patience in all things according to thy will,Ioan. 5. and for [Page 174]myne owne health beare the bur­then of this corruptible life, as long as thou wilt. For although this pre­sent life be burdensome, yet notwith­standing it is now by thy grace made very meritorious: and by thy exam­ple and the footsteps of thy Saints, more plaine and tollerable to the weake. Yea, much more comfor­table also, then it was in times past in the old law, when the gate of hea­uen remained shut: and the way also to heauen seemed darker, when so few tooke care to seeke after thy Kingdome. Neither they also that then were iust,Matt. 7. and were ordained to be saued, could enter into the hea­uenly glory before thy passion, and the debt of thy sacred death was dis­charged.

3. O how great thanks am I boūd to giue thee, that thou hast vouchsa­fed to shew vnto me, and to all faith ful soules a direct, & sure way to thy euerlasting kingdome! For thy life is our way, and by holy patience we go vnto thee that art our Crowne. If thou hadst not gone before vs and taught vs, who would haue taken [Page 175]care to follow? Alas how many would stay behind, and remaine far off, if they beheld not thy excellent examples! Behould we are yet could although we haue heard of so many of thy wonders,Ioan. 12. and thy heauenly documents! what would become of vs if we had not so great light to fol­low thee?

CHAP. XIX. Of suffering of iniuries, and who is proued to be truly patient.

VVHAT is itOur Lord. thou sayest, Sonne? Cease to com­plaine, considering my passion, and that of my other Saints. Thou hast not yet made resistance to the shee­ding of bloud.Heb. 12. It is but little thou sufferest, in comparison of them that haue suffered so much,Heb. 11. so strongly tempted, so grieuously afflicted, so many waies tried & exercised. Thou oughtest therfore to call to mind the heauy sufferings of others, that thou maist the easier beare the little ad­uersities [Page 176]which thou sufferest. And if they seem not little, beware least thy impatience because therof. Yet whether they be little, or great, en­deauour to beare all patiently.

2. How much the better thou disposest thy selfe to suffering, so much the more wisely thou doest, and so much the more doest thou merit thou shalt more easily also en­dure it, if thy mind be prepared, & thy selfe accustomed therunto. Do not say; I cannot suffer these things of such a one, at the hands of such a person, nor such things are not to be suffered by me, for he hath done me great wrong, and vpbraided me with those thinges which I neuer thought or: but or another I wil wil­linglie suffer, and as I shall see cause. Such a thought is foolish, it consi­dereth not the vertue of patience, nor by whome it shall be crowned; but rather wargheth the persons, and the iniuries offered.

3. He is not truly patient, that will nor suffer but as much as he thinketh good, and by whome he listeth. But he that is indeed patient, [Page 177]mindeth not by whome he is exer­cised, whether by his Superiour, or some of his equals, or by his inferi­or: whether by a good and holy man, or by a peruerse and vnworthy per­son. But indifferently from all crea­tures, how much soeuer, or how often soeuer any aduersity happe­neth vnto him, he taketh all thank­fully as from the hands of God, and esteemeth it a great gaine: for that nothing before God, how little soe­uer, so it be suffered for God, can be without merit.

4. Be thou therfore alwaies prepared for the fight, if thou wilt haue the victory. Without com­bat thou canst not attaine vnto the Crowne of patience. If thou wilt not suffer, thou refusest to be crowned. But if thou desirest to be crowned,2. Tim. 2. fight manfully, and endure patient­ly: without labour there is no com­ming to rest: nor without fight can the victory be obtained. LordThe Seruant. let that be made possible to me by thy grace, which seemeth impossible to me by nature. Thou knowest that I can suffer little, & that I am quick­ly [Page 178]dismayed, when a small aduersity ariseth. Let all exercise of tribulati­on be made pleasing vnto me, and be wellcome for thy name: for to suffer and to be troubled for thee, is very profitable for my soule.

CHAP. XX. Of the acknowledging of our owne infirmity: and of the mi­series of this life.

I willThe Seruant. Psal. 31. confesse against me my in­iustice: I will confesse vnto thee o Lord my infirmity. Oftentimes it is a small matter that discomforteth, and grieueth me. I purpose to resist with courage, but when a small tēp­tation commeth, it bringeth me in­to very narrow straits. It is som­times a very trifle, from whence great temptations do proceed. And whilest I thinke my selfe somwhat lase, when I least expect it, I find my selfe sometimes ouercome with a small blast.

2. Behould therfore Lord, my humility,Psal. 24. and my frailty euery way [Page 179]knowne vnto thee.Ps. 68. Haue mercy on me and deliuer me out of the mire of my infirmities, that I stick not fast therin: let me not for euer re­maine deiected. This is that which oftentimes beareth me back, and confoundeth me in thy sight: for that I am so subiect to fall, & weake in resisting of my passions. And though I do not altogeather consent, yet their continuall assaults are trou­blesome and grieuous vnto me: and it is tedious, & a very irksome thing to liue thus daily in strife. Hereby my infirmity is made knowne vnto me: for that wicked fancies do al­waies much more easily enter in v­pon me, then they can be cast out a­gaine.

3. O mighty God of Israel, the zealous louer of faithfull soules; let it please thee to consider the labour and sorrow of thy seruant, and as­sist him in all whatsoeuer he vnder­taketh. Strengthē me with heauenly force, least my old man, my mise­rable flesh; not fully as yet subiect to the spirit, preuaile and get the vp­per hand: against which I ought to [Page 180]fight, as long as I breath in this mi­serable life. Alas, what a kinde of life is this, where tribulations and miseries are neuer wanting! where all is set with snares, and compassed with enemies! For when one tribu­lation or temptation goeth away, a­nother commeth, yea and during the first conflict also, many others come vnlooked for one after ano­ther.

4. And how can a life be loued that hath so many afflictions, and is subiect to so many calamities and miseries? How is it called a life that begetteth so many deaths, and plagues? And yet it is loued, and many seeke to delight themselues therin. The world is oftentimes blamed, that it is deceiptfull and vaine, and yet it is not easily forsa­ken, because the inclinations of our flesh do too much ouerrule vs. Some things draw vs to loue it, others to contemne it. To the loue of the world do draw vs the concupiscence of the flesh,1. Ioan. 2. the cōcupiscence of the eyes, and the pride of life: but the paynes and miseries that do iustly [Page 181]follow them, causeth a hatred and loathsomnes therof.

5. But alas wicked pleasure o­uercommeth the mind which is gi­uen ouer to the world,Iob. 30. & she estee­meth it a delight to be vnder thornes: because she hath neither seene nor ta­sted the sweetnes of God, and the inward delight of vertue But they that perfectly contemne the world, and endeauour to liue to God vnder holy discipline, these are not ignorāt of the diuine sweetnes, promised to the true forsakers of the world, and do more cleerly see how grieuously the world erreth, and how it is ma­ny waies deceaued.

CHAP. XXI. That we are to rest in God a­boue all his gifts.

ABOVEThe Seruant. all things, and in all things, my soule, thou shalt euer rest in God, for he is the euer­lasting rest of the Saints. Grant me most sweet and louing Iesu,Rom. 8. to rest in thee aboue all creatures, aboue al [Page 182]health and beauty, aboue all glory and honour, aboue all power and dignity, aboue all knowledg and learning, aboue all riches and arts, aboue allioy and gladnes, aboue all same and praise, aboue all sweetnes and comfort, aboue all hope and promise, aboue all merit and desire, aboue all gifts and presents that thou canst giue & impart vnto vs, aboue all ioy and iubily that the mind of man can receaue and feele: lastly a­boue Angels and Archangels, and a­boue all the heauenly Host, aboue al visible and inuisible things, and a­boue all that, that thou art not, my God.

2. For that thou, my Lord God, surpassest all, thou alone most high, thou alone most powerfull, thou a­lone most full and sufficient, thou alone most sweet, and comfortable, thou alone most beautifull, and lo­uing, thou alone most noble and glorious aboue all things: in whome all good things togeather both are perfectly, and euer haue beene and shall be: and therfore it is too little and not sufficient, whatsoeuer thou [Page 183]bestowest on me besides thy selfe, or reuealest vnto me of thy selfe, or promisest whilst thou art not seene, and not fully obtained: for surely my hart cannot rest, nor be fully cō ­tented vnlesse it rest in thee, and sur­mount all gifts and creatures what soeuer.

3. O my most beloued spouse Christ Iesus, the most chast louer, the gouernour of all creatures:Ps. 53. who wil giue me winges of true liberty to fly, and rest in thee! O when shall it be fully granted me to consider in quietnes of mind, & see how sweet thou art my Lord God! When shal I fully recollect my selfe in thee, that for thy loue I may not feele my selfe, but thee alone, aboue all sense, and feeling, in a manner not knowne vnto all. But now I oftentimes la­ment,Dan. 13. and beare my infelicity with griefe. For that many euells occurr in this vale of miseries, which do of­ten trouble, grieue, and darken me, often hinder and distract me, allure and intangle me, to the end I should not haue free accesse vnto thee, and that I should not enioy those sweet [Page 184]and heauenly imbracings, which thou alwaies giuest to the blessed and celestiall spirits. Let my sighes and manifold desolation on earth mooue thee.

4. O Iesus, splendor of eternall glory, and comfort of the pilgrime soule! with thee is my tongue with­out voice, and my silence speaketh vnto thee. How long doth my Lord delay to come! Let him come vnto me his poore seruant, and make me glad. Let him put out his hand, and deliuer me miserable wretch from al anguish. Come, come blessed Lord: for without thee I shall haue no ioy full day, nor houre. Thou art my ioy, and without thee there is no­thing but want. A wretched creature I am, and in a manner imprisoned, and loaden with irons: vntill thou comfortest me with the light of thy presence, and giuest me liberty, and shewest a fauourable countenance vnto me.

5. Let others seeke what they please insteed of thee: but for me, no­thing els doth, nor shall delight me, but thou only my God, my hope, [Page 185]my euerlasting health. I will not hould my peace, nor cease to pray, vntill thy grace returne againe, and thou speake inwardly vnto me. Be­houldOur Lord. I am heere: behould I come vnto thee, because thou hast called vpon me. Thy teares, and the de­sire of thy soule, thy humility, and the contrition of thy hart, haue in­clined and brought me vnto thee. AndThe Seruant. I said: Lord I haue called thee, and haue desired to enioy thee being ready to forsake all things for thee. For thou first hast stirred me vp that I might seeke thee. Blessed be thou therfore o Lord, that hast shewed this goodnes to thy seruant, according to the multitude of thy mercies.

6. What hath thy seruant more to say before thee, but that he do greatly humble himselfe in thy sight, alwaies mindfull of his owne iniquity, and basenes? For there is none like vnto thee in all whatsoeuer is wonderful,Ps. [...]5. in heauen and earth. Thy words are good, thy iudgments true, and by thy prouidence all things are go­uerned. Praise therfore and glory be [Page 186]vnto thee, o wisdome of the eternall Father: let my tongue, my soule, & all creatures togeather praise and blesse thee.

CHAP. XXII. Of the remembrance of the ma­nifould benefits of God.

OPENThe Seruant. o Lord my hart in thy Law; and teach me to walke in thy commandements. Grant me to vnderstand thy will,Ps. 118. and to re­member thy benefits, as well in ge­nerall, as in particuler, with great reuerence & diligent consideration: that hence forward I may be able worthily to giue thee thanks. But I know, and confesse, that I am not able to giue thee due thanks, for the fauours which thou bestowest vpon me, euen in the least moment. I am lesse then the least of thy benefits: & when I consider the excellēcy of thy Maiesty, the greatnes therof maketh my spirit to faint.

2. All that we haue in our soule and body, and whatsoeuer we pos­sesse [Page 187]outwardly or inwardly, natu­rally or spiritually, are thy benefits, and do praise thee as bountifull, pi­ous, and good, from whome we haue receaued all that is good. Al­though one hath receaued more, a­nother lesse, all notwithstanding are thine, and without thee euen the least cannot be had. He that hath re­ceaued greater, cannot glory of his owne desert, nor extoll himselfe a­boue others, nor insult ouer the les­ser: for he is greater and better that ascribeth least vnto himselfe, and is more humble & deuout in rendring thanks. And he that esteemeth him selfe basest of all men, and iudgeth himselfe most vnworthy, is fittest to receaue greater blessings.

3. And he that hath receaued fewer, ought not to be sory nor beare it impatiently, nor enuy them that are enriched with greater store, but attend rather vnto thee, and chiefly praise thy goodnes, for that thou be­stowest thy gifts so bountifully, so freely, and so willingly without re­spect of persons. All things proceed from thee, and therfore in all things [Page 188]thou art to be praised. Thou know­est what is fit to be giuen to euery one: and why this man hath lesse, and he more, it is not ours, but thine to determine, who dost waigh in iust measure the deserts of euery one.

4. Wherfore my Lord God, I esteeme it as a great benefit not to haue much, wherby outwardly and before men I might seeme worthy of praise and glory: so that he, who considereth his owne pouerty, and basenes, ought not therfore to con­ceaue griefe, or sorrow, or to be therfore troubled, but rather to take great comfort, and to be glad: for that thou, O God, hast chosen the poore and humble,1. Cor. 1. and the despised of this world for thy selfe,Ps. 44. and for thy familiar & domesticall friends.2. Thess. 2. Witnesses are thy Apostle them­selues, whome thou hast appointed princes ouer all the earth. And yet they liued without complaint in the world, so humble and simple, meane to the eyes of men, without all ma­lice and deceipt,Act. 5. that they reioyced to receaue cōtumelies for thy name: [Page 189]and what the world abhorreth, they imbraced with great affection.

5. Nothing therefore ought so to reioice him that loueth thee, and acknowledgeth thy benefits, as the accomplishment of thy will in him­selfe, and the pleasure of thy eternal appointment: wherwith he ought to be so contented and comforted, that he would as willingly be the least, as any would wish to be the greatest: & as peaceable & content in the last as in the first place: and as willingly to be despised and contemned, and to be of no esteeme or accompt, as to be preferred in honour before all o­thers, and to be greater in the world. For thy will and the loue of thy glo­ry, ought to be preferred before all things: and to comfort him more, and please him better, then all the benefits which he hath receaued or can desire.

CHAP. XXIII. Of soure thinges that bring much peace.

SONNEOur Lord. now I will teach thee the way of peace, and true liber­ty. DoThe Seruant. Lord, I beseech thee, as thou saist, for I shall be very glad to heare it. EndeauourOur Lord. Matt. 26. & Io. 5.6. 1. Cor. 10. my Sonne to do rather the will of another, then thine owne. Euer choose rather to haue lesse then more. Alwaies seeke the lowest place, and to be inferior to euery one. Wish alwaies, and pray,Lue. 14. that the will of God may be wholy fulfilled in thee. Behold such a man entreth into the limits of peace and most quiet rest.Matt. 6.

2. LordThe Seruant. Matt. 5. this thy short speach containeth much perfection. It is little in words but sull in sense, and aboundant in fruit. For if it could exactly be kept by me, then should I not so easily be troubled. For as often as I feele my selfe vnquiet, & afflicted, I find that I haue straied from this doctrine. But thou that [Page 191]canst all things, and euer louest the good and profit of my soule, increase in me thy grace, that I may fulfill thy words and perfect mine owne health.

A Prayer against euill thoughts.

3. MyThe Seruant. Ps. 70. Lord God, be not far from me: my God haue regard to helpe me, for sundry thoughts haue risen vp against me, and great feares afflicting my soule. How shall I passe through them without hurt? How shall I breake them? I, saith he,Our Lord. wil go before thee, and will humble the glorious of the earth. I will open the dores of the prison,Esa. 45. and reueale vn­to thee the hidden secrets. DoThe Seruant. Lord as thou saiest, & let all euill thoughts fly from before thy face. This is my hope, and my only comfort, to fly vnto thee in all tribulation, to trust in thee, to call vpon thee from my hart, and to expect patiently thy comfort.

A Prayer for enlightening of the mind.

4. EnlightenThe Seruant. me good Iesu, [Page 192]with the clearnes of inward light, & expell all darknes of my hart. Re­presse the many wandring thoughts, and beate downe the fury of the rēp­tations which violently assault me. Fight strongly for me, and vanquish the euill beasts, that is the alluring concupiscences, that peace may be made in thy vertue, and aboundance of thy praise sound in thy holy Court, which is a pure conscience. Command the winds and tempests: say vnto the sea,Matt. 3. Be still: and to the north-wind, Blow not; and a great calme shall ensue.

5. Send forth thy light and thy truth,Psal. 42. that they may shine vpon the earth, for I am empty and vnprofi­table earth, vntill thou impartest thy light vnto me. Powre out thy grace from aboue, wash my hart with hea­uenly dew, giue waters of denotion, to wash the face of the earth, to bring forth good and perfect fruit. Lift vp my mind, ouercharged with the waight of sinne: draw vp my whole desire to heauenly treasures, that ha­uing tasted the sweetnes of celestiall happines, it may loath to thinke of [Page 193]earthly vanityes.

6. Take me violently to thee, and deliuer me from all vnstable cō ­fort of creatures: for no created thing can fully quiet & satisfie my desire. Ioine me vnto thee with an vnspea­kable band of loue: for thou only fillest the mind of him that loues thee, and without thee all things are distastfull.

CHAP. XXIIII. Of flying curious inquiry of the life of others.

SONNEOur Lord. Eccls. 3. & 1. Tim. 5. be not curious: trou­ble not thy selfe with idle cares. What is this or that to thee? do thou follow me. For what is it to thee, whether that man be such or no, or whether this man do, or speake this or that?Ioan. 21. Thou shalt not need to an­swere for others, but shalt giue ac­compt of thy selfe.Gal. 6. Why therfore dost thou trouble thy selfe? Behould I know euery one what he is, and do see all things that are vnder the sunne: and do vnderstand how it is [Page 194]with euery one, what he thinketh, what he would, and at what his in­tention aymeth. All things therfore are to be committed vnto me: but do thou keepe thy self in good peace, and suffer the vnquiet to do as they will. Whatsoeuer they shall haue done, or sayd, shall fall vpon them­selues, for they cannot deceaue me.

2. Desire not too great fame in this world, nor to be knowne to many, nor to haue the priuate loue of men: for these things breed di­stractions, and cause great darknes of hart. I would willingly vtter my words, and reueale my secrets vnto thee, if thou didest diligently ob­serue my comming: and didest opē the dore of thy hart vnto me. Be carefull and watch in prayer, and humble thy selfe in all things.

CHAP. XXV. VVherin doth the firme peace of the hart, and true profit consist.

SONNEOur Lord. I haue sayd: Peace I leaue to you, my peace I giue [Page 195]to you: not as the world giueth, do I giue to you. All do desire peace, but all care not for those things that appertaine vnto true peace.Ioan. 4 My peace is with the humble, & meeke of hart. Thy peace shall be in much patience. If thou wilt heare me and follow my voyce thou maist enioy much peace. WhatThe Seruant. then shall I do? InOur Lord. euery thing attend vnto thy self what thou doest & what thou sayst: and direct thy whole intention vnto this, that thou maiest please me a­lone, and desire or seeke nothing out of me. Of the sayings and do­ings of others iudge nothing rashly: neither do thou intangle thy selfe with things not cōmitted vnto thee: and doing thus, it may be thou shalt be little or seldome troubled.

2. But neuer to feele any trou­ble at all, nor to suffer any griefe of hart or body, is not the state of this life, but of euerlasting rest. Thinke not therfore that thou hast found true peace, if thou feelest no sorrow, nor that then all is well, if thou haue no aduersary: nor that it is perfect, if all things be done according to thy [Page 196]desire. Neyther do thou then e­steeme highly of thy selfe, or ima­gine thy selfe to be especially belo­ued, if thou be in great deuotion, and sweetnes: for in these things a true louer of vertue is not tried: neither doth the profit and perfecti­on of man consist in hauing them.

3. WherinThe Seruant. then Lord? InOur Lord. of­fering thy selfe from the very bot­tom of thy hart, vnto the diuine ser­uice, not seeking thine own interest, or commodity, neither in great nor little, neither in time nor eternity: so that with equall countenance, thou maist persist in thanksgiuing, both in prosperity and in aduersity, waighing all things with an equall ballance. If thou be of such courage and so patient in hope, that when in­ward comfort is withdrawne from thee, thou prepare thy hart to suffer greater matters, and not iustify thy selfe, as though thou oughtest not to suffer these, and so great afflicti­ons, but iustify me in whatsoeuer I appoint, and praise my holy name; then thou walkest in the true and right way of peace: and thou shalt [Page 197]haue vndoubted hope to see my face againe with great ioy. And if thou attaine to the full contempt of thy selfe; then shalt thou enioy as great aboundance of peace, as thy banish­ment may permit.

CHAP. XXVI. Of the excellency of a free mind, which humble prayer better deserueth, then reading.

LORDThe Seruant. it is the worke of a perfect man, neuer to slack his mind from the attentiue thought of heauēly things, & as it were to passe without care through many cares: not faintingly, but with a certaine priuiledg of a free mind, adhering by inordinate affection to no creature.

2. I beseech thee most merci­full God, preserue me from the cares of this life: least I should be too much intangled therby: & from the many necessities of the body, least I should be enthralled by pleasure frō all hinderāces of the soule, least bro­ken with troubles I should be deie­cted [Page 198]and dismayed. I meane not frō those things that worldly vanity so greatly desireth: but from those mi­series, that as punishments, do weigh downe and hinder the soule of thy seruant,Gen. 3. & Rom. 7. with the generall curse of mortality, that it cannot enter into liberty of spirit, as often as it would.

3. O my God, the vnspeakable sweetnes, make bitter vnto me all carnall comfort, which may draw me away frō the loue of euerlasting happynes, and wickedly allure me to it selfe with the force of a certaine present delight.Rom. 12. Let not flesh and bloud ouercome me o Lord. Let not the world and the short glory there­of deceaue me. Let not the Diuell and his subtile fraud supplant me. Giue me force to resist, patience to suffer, and constancy to perseuere. Giue me insteed of all the comforts of the world the most sweet vnction of thy spirit: and in lieu of carnall loue, powre into my soule the loue of thy name.

4. Behould, meate, drinke, cloathes, & other necessaries for the maintenance of the body, are bur­densome [Page 199]vnto a feruent spirit. Graūt me to affect such nourishments in due measure, and not to be intan­gled with an ouer great desire of thē. It is not lawfull to renounce them wholy, for that nature is to be main­tayned: but to desire superfluityes, and those thinges that do rather de­light, then sustayne, the law of God forbiddeth: for otherwise the flesh would rebell against the spirit. Here in I beseech thee, let thy hand go­uerne me, and teach me, that I may not exceed.

CHAP. XXVII. That priuate loue most hindreth from the chiefest good.

SONNEOur Lord., thou oughtest to giue all for all, and to retaine nothing of thy selfe. Know that the loue of thy selfe, doth hurt thee more, then any thing in the world. According to the loue, and affection thou bearest them, so doth euery thing cleaue vn­to thee more or lesse. If thy loue be pure, simple, & well ordered, thou [Page 200]shalt be free from bondage.Matt. 6. Couet not that which thou maiest not haue. Be not willing to haue that, which may hinder thee and depriue thee of inward liberty. It is a wonderfull thing that thou committest not thy selfe wholy vnto me, from the bot­tome of thy hart, with all things, that thou canst desire, or haue.

2. Why dost thou cōsume thy selfe with vayne griefe?Exod. 18. & Mich. 4. Why tyrest thou thy mind with needlesse cares? Resigne thy selfe to me, and thou shalt feele no losse at all. If thou see­kest this or that, and wouldest be heere or there, to enioy thine owne commoditie and pleasure, thou shalt neuer be in quiet, nor free from trou­ble of mind, for in euery thing, som­what will be wanting, and in euery place there will be some that will crosse thee.

3. Not euery externall thing therfore attained, and heaped togea­ther helpeth thee: but it rather auai­leth, if thou despise it, and doest root it out from thy hart, which thou must not vnderstand only of thy re­uenewes and wealth, but of the de­sire [Page 201]of honour also, and vaine praise; all which do passe away with this fa­ding world. The place auayleth litle,Esa. 4.8. if the spirit of feruour be wanting: neither shall that peace which is sought abroad long continue, if the state of thy hart be destitute of a true foundation: that is, vnlesse thou per­sist in me, thou maist change, but not better thy selfe. For when occasion doth happen, thou shalt find that which thou soughtest to fly, and per­haps more.

A Prayer for cleansing the hart, & ob­tayning of heauenly wisdome.

4. ConfirmeThe Seruant. Ps. 50. me Lord with the grace of thy holy spirit. Giue me force to strengthen my inward man, and to purge my hart from all vn­profitable care, and grief;Eph. 3. not to be drawne away with sundry desires of any thing eyther little or great:Matt. 6. but to consider all things,Eccls. 1. & 2. how they are transitory, and do quickly fade, & that my selfe do also passe away to­geather with them: for nothing is permanent vnder the sunne, where all things are vanity, and affliction [Page 202]of mind. O how wise is he that so considereth them!

5. Graunt me Lord heauenly wisdome, that I may learne aboue all things to seeke and find thee, aboue all things to delight in thee, and to loue thee: and to thinke of all crea­ted things as they are, according to the dispositiō of thy wisdome. Graūt me prudently to auoyd him, that flatters me,Eph. 4. and to suffer patiently him that contradicts me. It is great wisdome not to be moued with eue­ry blast of wordes: nor to giue eare to dangerous flattery: for so we shall go on securely in the way which we haue begun.

CHAP. XXVIII. Against the tongue of Slaunderers.

SONNEOur Lord. be not grieued if some thinke euill of thee, and speake that which thou dost not willingly heare.1. Cor. 4. Thou oughtest to iudge the worst of thy selfe, and to thinke no man weaker then thy selfe. If thou walke according to spirit, thou wilt [Page 203]not much esteeme of flying wordes. It is no small wisdome, to be silent in time of euill, & inwardly to turne to me, and not to be troubled with the iudgment of men.

2. Let not thy peace be in the tongues of men For whether they iudge well or euill, thou art neuer­thelesse alwayes the same. Where is true peace, and true glory? Is it not in me? And he that coueteth not to please men,Ioan: 17. nor feareth to displease them, shall enioy much peace. From inordinate loue and vayne feare ari­seth all disquiet of hart, and distra­ction of the senses.

CHAP. XXIX. How we ought to call vpon God, and blesse him when tribulation draweth neere.

BLESSEDThe Seruant. (o Lord) be thy name for euer: since it pleaseth thee that this temptation and tribu­lation should fall vpon me.Iob. 1. & Ps. 112. I cannot fly it: but haue need to fly to thee, that thou maist help me, and turne [Page 204]it to my good. Lord I am now af­flicted, and it is not well with me, I am much troubled with this present griefe. And now, beloued Father, what shall I say?Matt. 26. I am taken in nar­row straits, saue me in this houre. Yea therfore I am fallē in this houre, that thou maist be glorified, when I shall be greatly humbled, and by thee deliuered. Let it please thee Lord to deliuer me: for poor wretch that I am, what can I do, and whi­ther shall I go without thee? Graunt patience Lord, euen this tyme also. Help me my God, & then I will not feare how much soeuer I be oppres­sed.

2. And now in this, what shall I say?Matt. 6. Lord, thy wil be done. I haue wel deserued to be afflicted and grie­ued. Surely I ought to beare it: and I would to God I might beare it with patience, vntill the tempest be pas­sed ouer, and it become calme. But thy omnipotent hand is able to take this temptation from me, and to as­swage the violence therof, that I vt­terly sinke not vnder it, as oftentimes heretofore thou hast done vnto me, [Page 205]my Lord, my Mercy. And how much the more hard it is to me, so much the more easie is this change of thy mighty hand to thee.

CHAP. XXX. Of crauing the diuine aide, and con­fidence of recouering grace.

SONNEOur Lord. I am thy Lord, who do vse to giue comfort in the day of tribulation.Nahū. 1. Come vnto me whē it is not well with thee.Matt. 11. This is that which most of all hindreth heauenly consolation, that thou art slow in turning thy selfe vnto praier. For be­fore thou dost earnestly commend thy selfe to me, thou seekest many comforts, and delightest thy selfe in outward things. And hence it proceedeth that all doth little profit thee, vntill thou consider that I am he, that deliuer those that trust in me: and that out of me there is nei­ther powerfull help, nor profitable counsell, nor remedy that can con­tinue. But now thou hauing reco­uered breath after the tēpest, gather [Page 206]strength againe in the light of my mercies: for I am at hand saith our Lord,Matt. 23. to repaire all, not only entire­ly, but also aboundantly.

2. Is there any thing hard to me? or am I like vnto him that promiseth and performeth not? Where is thy faith? Be firme and constant. Take courage and be patient, comfort wil be giuen thee in due time. Attend me, expect, I will come and cure thee. It is a temptation that vexeth thee: and a vaine feare that affrigh­teth thee. What els doth the care for furture incertainties bring thee, but sorrow vpon sorrow? Sufficient for the day is the euill therof.Matt. 6. It is a vaine and vnprofitable thinge to be grieued, or to reioice for future things, that perhaps will neuer hap­pen.

3. But it is incident to man, to be deluded with such imaginations: and a signe of little courage to be so easily drawne away by the suggesti­on of the enemy. For he careth not so he delude and deceaue thee, whe­ther it be true or false which he pro­poseth: whether he ouerthrow thee [Page 207]with the loue of present, or the feare of future things. Let not therfore thy hart be troubled,Ps. 90. neither do thou feare. Belieue in me and put thy trust in my mercy. When thou thinkest thy self furthest off frō me, often times I am neerest vnto thee. When thou iudgest that almost all is lost, then oftētimes greatest gaine of merit is at hand. All is not lost when any thing falleth out contrary vnto thee. Thou must not iudg according to that which thou feelest for the present: nor giue thy selfe ouer to any griefe from whence soeuer it cōmeth, as though all hope of de­liuery were quite gone.

4. Thinke not thy selfe wholy left, although for a time I haue sent thee some tribulatiō, or with drawne thy desired comfort: for this is the way to the Kingdome of heauen. And without doubt it is more expe­dient for thee, & the rest of my ser­uants, that ye be exercised with ma­ny aduersities, then that ye should haue all things according to your desires. I know the secret thoughts of thy hart, and that it is very expe­dient [Page 208]for thy soules health, that thou be left somtimes without tast and feeling of spirituall sweetnes, least perhaps thou shouldest be puffed vp with good successe, and shouldest please thy selfe in that which thou art not. That which I haue giuen. I can take away, and restore it againe when I please.

5. When I giue it, it is mine: when I withdraw it, I take not any thing that is thine: for mine is euery good,Iac. 1. and euery perfect gift. If I send thee affliction, or any crosse whatsoeuer, repine not, nor be not dismayed: I can quickly lift thee vp againe, and turne all thy sorrow in­to ioy. Neuerthelesse I am iust, and greatly to be praised, when I do all this vnto thee.

6. If thou be wise, and con­sider well thy case, thou wilt neuer yield so cowardly to griefe, for any aduersity that befalles thee, but ra­ther reioyce and giue thanks: yea to accompt this thy only ioy, that af­flicting thee with sorrows, I do not spare thee. As my Father hath loued me, I also loue you, said I vnto my [Page 209]beloued Disciples, whom certainly I sent not to temporall ioyes,Ioan. 15. but to great conflicts: not to honours, but to contempts: not to idlenes, but to labours: not to rest, but to bring much fruit in patience. My Sonne remember these words.

CHAP. XXXI. Of the contempt of all creatures to find our Creatour.

LORDThe Seruant., I stand yet in need of great grace, if I must go so far as that no man or creature can hinder me. For as long as any thing houl­deth me, I cānot fly freely vnto thee. He desired to fly with great liberty that said, Who will giue me winges like a doue,Ps. 54. and I will fly and rest? What thing more quiet then a sim­ple eye?Matt. 6. And what more free, then he that desireth nothing vpon earth? Man ought therfore to ascend aboue all creatures, and perfectly to forsake himselfe, and to remaine in excesse of mind: & consider that thou, who art the maker of all things, hast no­thing [Page 210]amongst creatures like vnto thee. And vnlesse a man be free frō the affection of all creatures, he cānot with freedome of mind attend vnto diuine thinges. And for this cause there are so few contemplatiue men to be found, for that few can wholy sequester themselues from fa­ding creatures.

2. Much grace is necessary to lift vp a soule, and to carry it aboue it selfe. And vnlesse a man be lifted vp in spirit, and deliuered from all crea­tures, and wholy vnited vnto God: whatsoeuer he knoweth, and what­soeuer he hath, is of little accompt. Long shall he be little, and lye in earthly basenes, that esteemeth any thing great, but the one only vnmea­surable and eternall good. For what­soeuer is not God is nothing, and ought to be accounted as nothing. There is great difference betweene the wisdome of a spirituall and de­uout person, and the knowledge of a learned and studious Clerke. Far more noble is that learning which floweth from aboue, from the di­uine influence, then that which is [Page 211]painfully gotten by the wit of man.

3. There are many that desire contemplation, but they endeauour not to exercise those thinges that are required therunto. It is a great hin­derance that we rest in signes & sen­sible things, and haue little true mor­tification. I know not what it is, nor by what spirit we are lead, nor what we pretend, we that seeme to be cal­led spirituall, that we take so much paynes, and so great care for transi­tory and base thinges, and scarce or seldome thinke of our owne inward profit, with full recollection of our senses.

4. Alas, presently after a sleight recollection, we breake forth: and weigh not our workes with diligent examination. We mind not where our affections lye: nor bewaile the impurity and many faults that are in all our actions. For all flesh had cor­rupted her way,Gen. 6. & 7. & therfore did that generall floud ensue. Sith our in­ward affection then is much corrup­ted, it must needs be that our action proceeding therof, be corrupted, as a signe of the want of inward [Page 212]vigour. From a pure hart procee­deth the fruit of good life.

5. We aske how much one hath done: but how vertuous his a­ctions are, is not so diligently con­sidered. We inquire whether he be strong, rich, beautifull, handsome, a good writer, a good singer, or a good labourer: but how poore he is in spirit, how patient, and meeke, how deuout & spirituall, is seldome spoken of. Nature respecteth out­ward things, grace turneth herselfe to the inward vertues. That is often deceaued: this hath her trust in God, to the end she be not deceaued.

CHAP. XXXII. Of the denrall of our selues, and for­saking all our affections.

SONNEOur Lord., thou canst not pos­sesse perfect liberty, vnlesse thou wholy deny thy selfe. All such as be louers of themselues are bound in setters,Matt. 16. & 19. they are couetous, curious, wanderers, seekers of ease, and not of those thinges that appertaine to [Page 213]Iesus Christ; but oftentimes deui­sing, and framing that which will not continue. For all shall perish that proceedeth not from God. Keep this short and complete word, For­sake all, & thou shalt find all. Leaue thy inordinate desires, & thou shalt find rest. Consider this well: and when thou hast fulfilled it, thou shalt vnderstand all.

2. LordThe Seruant., this is not one dayes worke, nor childrens sport: yea in this short sentence all the perfection of Religious persons is included. SonneOur Lord., thou must not go back nor straight waies be deiected, whē thou hearest the way of the perfect; but ra­ther be stirred vp to more worthy & noble attēpts, or at least to conceaue an earnest desire thereof. I would it were so wel with thee, and thou wert come so far, that thou wert no lon­ger a louer of thy self, but didst stand meetly at my beck, and at his whom I haue appointed a Father ouer thee; then thou shouldest exceedingly please me, and all thy life would passe away in ioy and peace. Thou hast yet many thinges to forsake [Page 214]which vnlesse thou wholy resigne o­uer vnto me, thou shalt not attaine to that which thou desirest, I coun­sell thee to buy of me purified gould,Apoc. 3. that thou mayst become rich, that is, heauenly wisdome, which trea­deth vnderfoot all base and earthly things. Set little by the wisdome of this world, and esteeme not of the contentment of men, nor thine own fancyes.

3. I said, that thou shouldest buy the meane and base things, with the precious, and those that were with men of great esteeme. For true heauenly wisdome seemeth very base, and of small accompt, and is scarce thought of by men: for that esteemeth not highly of it selfe, nor seeketh to be magnified vpon earth, which many praise from the teeth outward, but in their life they are far from it: yet is it the precious pearle which is hidden from ma­ny.Matt. 13.

CHAP. XXXIII. Of Inconstancy of hart, and of directing our finall intenti­ons vnto God.

SONNE,Our Lord. trust not to thy affe­ction: that which now is, will quickly change into another. As long as thou liuest thou art subiect to mutability, euen against thy will: so that now thou art merry, now sad, now quiet, now troubled, now de­uout, now distracted, now diligent, now idle, now heauy, now light. But he that is wife, and well instru­cted in spirit, remaineth alwaies one in the middest of these changes, not heeding what he seeketh in himself, or which way the wind of mutabi­lity bloweth: but that the whole in­tention of his mind, may tend as it ought, to the most perfect and best end. For so he may continue one, & the selfe same, without any change in the midst of so many sundry chaunces, directing alwaies the sin­cere eye of his intention vnto me.

2. And how much purer the eye of the intention is,Matt. 6. so much the more constantly doth he passe through the variety of many cōtrary waues. But in many things the eye of a sincere intention waxeth blind, for it quick­ly looketh vpon some delight, some obiect that occurreth. And it is rare to find one that is wholy free from all blemish of seeking himselfe. So the Iewes in times past came into Be­thania to Martha and Mary,Ioan. 11. not for Iesus alone, but to see Lazarus also. The eye of our intention therfore, is to be purged,Matt. 6. that it may be sincere & pure, and to be directed vnto me, neglecting the multitude and variety of earthly obiects,

CHAP. XXXIIII. That God is sweet aboue all things, and in all thinges to him that loueth.

BEHOVLDThe Seruant. my God, and all things! What would I haue more, and what can I desire more happy? O sweet and comfortable [Page 217]word! but to him that loueth the word, not the world, nor those things that are in the world. My God, and all things! Inough is said to him that vnderstandeth: and it is pleasant to him that loueth, to repeat it often. For when thou art present, all things do yield delight, but when thou art absent, al becomes irksome. Thou giuest quiet of hart and much peace, and pleasant ioy. Thou ma­kest men think well of all, and praise thee in all things: neither can any thing please vs long without thee: but if it be pleasant and delightsome, thy grace must be present, & it must be seasoned with the sweetnes of thy wisdome.

2. What can be distastfull vn­to him, to whome thou art pleasing? And whome thou delightest not, what can be pleasant? But the wise of the world,1. Cor. 1. Rom. 8. & 1. Io. 2. and that haue their con­tentment in sensuall things, cannot attaine to thy wisdome, for in the world is much vanity, & in the flesh is death. But they that follow thee by the contempt of worldly things, & mortification of the flesh, are pro­ued [Page 218]to be truly wise: for they are changed from vanity to truth, from flesh to spirit. To these God is sweet, and what good soeuer is found in creatures, they wholy referre vnto the praise of their Maker. Notwith­standing great, yea very great is the difference betweene the sweetnes of the Creatour, and of the creature, of eternity and of time, of vncreated and created light.

3. O euerlasting light, surpassing al created lights, cast forth the beams of thy brightnesse from aboue, and pierce the most inward corners of my hart: purifie, reioyce, clarifie & quicken my spirit with all the pow­ers therof, that I may cleaue vnto thee with excesse of vnspeakable ioy. O when will that blessed and desired houre come, that I may be filled with thy presence, and thou maist be vnto me all, in all things: as long as this is not graunted me, I shall not haue full nor perfect ioy. Alas! my old man yet liueth in me,Rom. 7. he is not wholy crucified, he is not per­fectly dead. He doth yet couet strōg­ly against the spirit, and moueth [Page 219]ciuill warres, and suffereth not the kingdome of my soule to be in peace.

4. But thou that rulest the pow­ers of the sea,Ps. 88. and asswagest the mo­tion of the waues,Psal. 7 [...]. rise and help me: dissipate the people that desire war, and destroy them in thy might, and let thy hand be glorified:Ps. 30. for there is no hope nor refuge for me, but in thee, my Lord God.

CHAP. XXXV. That there is no security from tem­ptation in this life.

SONNEOur Lord., there is no security in this life: as lōg as thou liuest thou shalt alwayes haue need of spirituall armour. Thou liuest amōg enemies,Iob. 7. and art assaulted on all sides: if ther­fore thou defendest not thy selfe on euery side with the shield of patiēce,2. Cor. 6. thou canst not be long vnwounded. Moreouer if thou fixe not thy hart on me with a sincere will to suffer all things for me, thou canst not su­staine the heate of this battaile, nor [Page 220]get that victorious crowne which they haue that are in glory. Thou oughtest therefore manfully to goe through all, & to vse a strong hand a­gainst whatsoeuer withstādeth thee. For to him that ouercommeth is gi­uen Manna;Apoc. 2. and to the negligent is left much woe.

2. If thou seekest rest in this world, how wilt thou then attaine to euerlasting rest? Giue not thy selfe to much ease, but to much patience. Seeke true peace, not in earth, but in heauen; not in men, nor in any creature, but in God alone. Thou oughtest for the loue of God willing­ly to vndergoe whatsoeuer labours, to endure whatsoeuer griefes, temp­tations, vexations, anxieties, neces­sities, infirmities, iniuries, detra­ctions, reprehensions, humiliatiōs, confusions, corrections, and con­tempts: these help to the attaining of vertue: these trye a Nouice of Christ, these make a heauēly crown. I will giue an euerlasting reward for a short labour, and infinite glory for transitory confusion.

3. Thinkest thou, that thou [Page 221]shalt alwaies haue spirituall consola­tions at will? My Saints had not so, but many afflictions, and sundry temptations, and many discomforts: all which they endured patiently, and trusted rather in God, then in themselues:Rom. 8. knowing that the suffe­rings of this time are not condigne to the deseruing of future glory. Wilt thou haue that straight waies, which many after teares, and great labours haue hardly obteined? Ex­pect the comming of thy Lord,Ps. 26. do manfully, be of good courage: feare not, do not flye, but offer both bo­dy and soule for the glory of God. I will reward thee in most plentifull manner, and I will be with thee in all thy tribulations.

CHAP. XXXVI. Against the vaine Iudgments of men.

SONNE,Our Lord. fixe thy hart stedfastly on God, and feare not the iudg­ments of men, when thy conscience giueth testimony of thy iustice and [Page 222]innocency. It is a good and a happy thing to suffer in that sort: neither will it be burdensome to an humble mind, nor to him that trusteth rather in God, then in himselfe. The most part of men are giuen to talke much, and therfore little care is to be had of their words:Cor. 9. neyther is it possible to satisfy all. Though the Apostle endeauoured to please al in our Lord,Cor. 4. and made himselfe all vnto all, yet he little regarded that he was iudged by humane day. [...]ol. 1.

2. He did for the edification & health of others as much as he could, and lay in him: yet could he not hin­der, but that he was sometimes iud­ged, and despised by others. Ther­fore he committed all to God, who knew all, & defended himselfe with patience, and humility against euill tongues, and such as thought vani­ties and lyes, and spake what they listed: Yet sometimes notwithstan­ding he answered, least the weake might haue receaued scandall by his silence.

3. Who art thou, that fearest a mortall man? to day he is, and to [Page 223]morrow he is not seene. Feare God & the terror of men shall not trouble thee.2. Mac. 2. What harme can the wordes or iniuries of any do thee? he rather hurteth himselfe then thee:Rom. 2. neyther can he auoyd the iudgments of God, be he what he will.1. Cor. 11. Haue thou God before thine eyes, and contend not with complayning wordes. And if for the present thou seemest to be troaden down,Heb. 12. and to suffer shame & confusion, without desert, do not repine, neyther doe thou lessen thy crowne by thy impatience; but ra­ther lift vp thine eyes to me in hea­uen. I am able to deliuer thee from all shame and wrong, and to repay euery one according to their works.

CHAP. XXXVII. Of a full and pure resignation of our selues for the obtayning free­dome of heart.

SONNEOur Lord., leaue thy selfe, & thou shalt find me. Make choice of nothing, appropriate nothing to thy selfe, and thou shalt euer gaine. For [Page 224]greater grace shall alwaies be giuen thee, when thou dost perfectly re­signe thy selfe, and not turne back to take thy selfe againe. Lord,The Seruant. how often shall I resigne my selfe? and wherein shall I forsake my selfe? All­waies,Our Lord. and in euery thing, as wel in little as in great. I do except no­thing, but do require that thou be as it were naked and void of all things. Otherwise, how canst thou be per­fectly mine, and I thine, vnlesse both within and without thou be free frō all self-wil? And how much the soo­ner thou dost this, so much the bet­ter shalt thou find thy selfe, and how much the more fully and sincerely thou dost it, so much the more shalt thou please me, and so much the more shalt thou gaine.

2. Some there are that resigne themselues, but with some exceptiō. For they put not their whole trust in God, and therfore do labour to pro­uide for themselues. Some also at the first do offer all, but afterwards be­ing assailed with temptations, do re­turne againe to that which they had left, and therefore they go not for­wards [Page 225]in the way of vertue. These shall not attaine to the true liberty of a pure hart, nor to the grace of my diuine familiarity, vnlesse they first make an entire resignation, and offer themselues a daily sacrifice vnto me. For without this can neuer be obtai­ned the vnion with me, wherewith my Saints enioy me.

3. I haue often said vnto thee, and now againe I say the same: For­sake thy selfe, resigne thy selfe,Matt. 16. and thou shalt enioy internal peace. Giue all for all, seeke nothing, require no­thing, repose thy selfe purely and with a full confidence in me, and I will giue my selfe vnto thee, & dark­nes shall not couer thee. Let this be thy whole endeauour [...], let this be thy praier, let this be thy desire, that casting of all propriety, thou maist all naked follow thy naked Sauiour Iesus: and dying to thy selfe, maist liue eternally to me. Then shal vaine fantasies, euill perturbations, and all superfluous cares fly away: then shall immoderate feare leaue thee, & inordinate loue shall dye.

CHAP. XXXVIII. Of good gouernment in outward things, and of recourse to God in dangers.

SONNEOur Lord., thou oughtest with all diligence to procure, that in euery place and action, or externall businesse, thou be inwardly free, & maister of thy selfe, & that all things be vnder thy disposition, and thou not subiect to them; that thou maist be Lord & Maister of thy actions, not a seruant or a hireling, but rather a freeman, and a true Hebrew, be­longing to the lot and freedome of the sones of God, who put the things that are present vnder their feet, & place their thoughts on that which is eternall: who looke on transitory things with the left eye, and with the right do behould the thinges of hea­uen: who suffer not themselues to be drawne to cleaue vnto them, but rather dispose and vse them, as they are ordained by God, and ap­pointed by the Creatour of all, who [Page 227]hath left nothing in his creatures without due order.

2. If thou remayne firme and stedfast in all euents, and doest not weigh by the outward apparence, not with a carnall eye, the thinges which thou seest & hearest;Exod. 33. but pre­sently in euery occasion doest enter with Moyses into the Tabernacle to aske counsell of our Lord, thou shalt sometimes heare the diuine and ce­lestiall oracle, and shalt returne in­structed of many thinges both pre­sent and to come. Moyses had al­waies recourse to the Tabernacle for the deciding of all doubts & obscure questions, and fled to the help of prayer, for the remedy of the iniqui­ty and dangers of men. So oughtest thou in like maner to fly to the closet of thy hart, earnestly crauing the di­uine fauour. For the Scripture testi­fieth, that therfore was Iosue & the children of Israel deceaued by the Gabaonites,Iosue 9. because they consulted not first with God, but giuing too lightly credit to fayre wordes were deluded with counterfait piety.

CHAP. XXXIX. That a man be not ouer earnest in his affaires.

SONNE,Our Lord. alwaies commit thy cause to me, I will dispose well of it in due time: expect my ordina­tion, and thou shalt find it wil be for thy good. Lord,The Seruant. I do most willing­ly commit all vnto thee, for my care can profit little. O that I cleaued not too much to future euents, but offe­red my selfe with all readinesse of mind to thy diuine pleasure!

2. Sonne,Our Lord. oftentimes a man doth earnestly labour for that which he desireth: and when he hath gottē it, he beginneth to be of another mind, and not to esteen e so much of it, as before he did: for mans af­fections do not long continue fixed on one thing, but do passe from one to another. I [...] is therfore a matter, not of least moment,, to forsake our selues euen in the least things.

3. The true spirituall profit of man, consisteth in denying and for­saking [Page 229]of himselfe; and he that is resigned, liueth in great freedome and security. But the ancient enemy, who alwaies laboureth to withstand the seruants of God,1. Pet. 5. omitteth at no time his wonted temptations, but day and night lieth still in waite, to cast the vnwary, if he can, into the snare of deceipt. Watch therfore & pray, saith our Lord,Matt. 26. that you en­ter not into temptation.

CHAP. XL. That man hath no good of himsefe, nor anything whereof he can glory.

LORD,The Seruant. Psal. 8. what is man, that thou art mindful of him, or the soone of man, that thou vouchsafest to vi­sit him? What hath man deserued that thou shouldest giue him thy grace? Lord, what cause haue I to complaine, if thou forsake me? Or if thou doest not that which I desire, what can I iustly say against it? Surely, this I may truely thinke and say: Lord, I am nothing, I can do no thing, I haue nothing that is good [Page 230]of my selfe: but in all thinges I do fayle, and am defectiue, and doe euer tend to nothing: and vnlesse thou help me, and doest interiourly instruct me, I become cold, and am dissolued.

2. But thou, o Lord, art alwaies the same,Ps. 101. and endurest for euer, al­waies good, iust, and holy, doing all things well, iustly, and holily, and disposing all thinges with wis­dome. But I that am more incli­ned to fall, then to goe forwardes, doe neuer continue in one estate: for seauen different tymes are changed ouer me, yet doth it soone turne to the better, when it so pleaseth thee, & when thou vouchsafest to stretch forth thy helping hand. For thou a­lone canst help me without the fa­uour of man, and so strengthen me, that my coūtenance shall be no more changed, but my hart shalbe con­uerted, and rest in thee alone.

3. Wherefore if I could once perfectly forsake all humane cōfort, either for the loue of deuotion, or for mine owne necessitie, which in­forceth me to seeke after thee (for [Page 231]none els can comfort me) then might I well hope in thy grace, and reioyce in the gift of new consolation.

4. Thankes be vnto thee, from whence all proceedeth, as often as it goeth well with me: but I am meete vanitie, and nothing before thee, an vnconstant and weake man. Wher of then can I glory? Or why do I desire to be esteemed of? Is it not of nothing? And this is most vayne. Truly vaine glory is an euill plague & very great vanity: because it draw­eth from true glory, & robbeth the soule of heauenly grace. For whilst a man pleaseth himselfe, he displea­seth thee: whilst he gapeth after the praise of men, he is depriued of true vertue.

5. But true glory, & holy exul­tation, and ioy,Abac. 3. is for a man to glory in thee, and not in himselfe; to re­ioyce in thy name, and not in his owne vertue,Psal. 112. & 1 [...]3. nor to delight in any creature, but for thee. Praised be thy name, not mine: magnified be thy worke, not mine: let thy holy name be for euer blessed, but to me let no part of mens praises be giuen. [Page 232]Thou art my glory, thou art the ioy of my hart. In thee will I glory and reioice all the day; but for my selfe I will not ioy, but in my infirmityes.

6. Let the Iewes seeke the glo­rie,Ioan. 5. which one man giueth to ano­ther: I will desire this, which is from God alone. For all humane glory, all temporall honour, all worldly highnesse, compared to thy eternall glory, is vanity and folly. O my truth, my mercy, my God, most Blessed Trinity, to thee alone be all praise, honour, vertue, and glory for all eternity.

CHAP. XLI. Of the contempt of all temporall honours.

SONNE,Our Lord. trouble not thy selfe, if thou seest others honou­red and aduanced, and thy self cō ­temned and debased. Lift vp thy hart vnto me in heauen, and the contempt of men in earth will not grieue thee. Lord,The Seruant. we are blind, and quickly seduced with vanity. If [Page 233]I looke well into my selfe, I cannot say, that any creature hath done me wrong, and therfore I cannot iustly complaine of thee.

2. But because I haue often and grieuously sinned against thee, all creaturs do iustly take armes against me: for shame and contempt is due vnto me, but vnto thee praise, ho­nour, and glory. And vnlesse I do so prepare my selfe, that I be willing, & do reioice to be despised and for­saken of all creatures, & to be estee­med nothing at all, I cannot obtaine internall strength and peace, nor be spiritually enlightned, nor wholy v­nited vnto thee.

CHAP. XLII. That our peace is not to be pla­ced in men.

SONNE,Our Lord. if the peace thou hast with any, be grounded on the opinion which thou hast of him, or on the contentmēt thou receauest in his company, thou shalt euer be vn­constant and subiect to disquiet: but [Page 234]if thou haue recourse vnto the euer­liuing and eternall Truth, a friend going from thee or dying shall not grieue thee. The loue of thy friend ought to rest in me, and for me is he to be beloued, whosoeuer he be, whom thou thinkest well of, and is verily deare vnto thee in this life. No friendship can auaile, or continue without me; neither is the loue true and pure, which they haue, whose hartes are not ioyned togeather by me. Thou oughtest to be so dead to such affections of beloued friends, that (forasmuch as appertaineth vn­to thee) thou shouldest wish to be without all company of men. Man approacheth so much the neerer vn­to God, how much the further off he departeth from all earthly comfort: so much the higher also he ascendeth vnto God, by how much lower he descendeth into himselfe, and how much the baser he is in his owne cō ­ceipt.

2. But he that attributeth any good vnto himselfe, hindreth the comming of Gods grace into him. For the grace of the holy Ghost euer [Page 235]seeketh an humble hart. If thou couldst perfectly annihilate thy self, & purge thy self of all created loue, then should there flow into thee great aboūdance of my grace. When thou castest thy eyes on creatures, the sight of thy Creatour is taken frō thee. Learne to ouercome thy selfe in al things, for the loue of thy Crea­tour; and then shalt thou be able to attaine to heauenly knowledg. How little soeuer it be, if it be inordinate­ly loued and regarded, it defileth the soule, and hindreth the enioying of the chiefest good.

CHAP. XLIII. Against vaine and secular knowledge.

SONNE,Our Lord. let not the fair speaches and subtile sayings of men moue thee.1. Cor. 4. For the Kingdome of God consisteth not in words, but in ver­tue. Obserue well the wordes which I speake; for they inflame the hart, and enlighten the mind, induce cō ­punction, and bring sundry com­forts. Do thou neuer read to shew [Page 236]thy selfe learned or wise: but labour to mortifie thy vices, for that will profit thee more, then the knowledg of many hard and difficult questiōs.

2. When thou shalt haue read & knowne many things, thou ough­test euer to returne to one begin­ning. I am he, that teacheth man all, knowledg: and do giue to little ones▪ a more cleare vnderstanding, then can be taught by man. He therfore, to whome I speake, shall quickly be wise, and shall profit much in spirit. Woe be to them, that inquire ma­ny curious things of men, and do little desire to know the way how to serue me. The time will come, when the Maister of Maisters shal appeare, Christ the Lord of Angells, to heare the lessons of all, that is, to examine the consciences of euery one: and then he will search Hierusalem, with a candle,Soph. 1. 1. Cor. 4. and the hidden things of darkenesse shall be laid open, and the inuentions of tongues shall be si­lent.

3. I am he that in an instant do raise vp the humble mind, to vnder stand more reasons of the euerlasting [Page 237]truth, then can be gotten by ten yeares study in schools. I teach with­out noise of words, without confusi­on of opinions, without ambition of honour, without contention of ar­guments. I am he that teacheth to despise earthly things, to loath things present, to seeke the euerlasting, to delight in the things that are eternal, to fly honours, to suffer scandalls, to place all hope in me, to desire no­thing out of me, and aboue all things feruently to loue me.

4. For one by louing me entire­ly, learned diuine things, and spake wonders: he prosited more in forsa­king all things, then in studying sub­tilties. To some I speake ordinary things, to others, things more espe­ciall: to some I appeare sweetly by signes and figures, but to some I re­ueale mysteries with much light. The voice of bo [...]ks is one, but it tea­cheth not all men alike. For I am the internal teacher, I am the Truth▪ the searcher of the hart, the vnderstan­der of thoughts, the setter forwards of good works, distributing to eue­ry one according to my will.

CHAP. XLIIII. Of not drawing outward things to our selues.

SONNE,Our Lord. in many things thou oughtest to be ignorant, and e­steeme thy selfe as dead vpon earth; & as one to whom the whole world is crucified. Thou must also passe o­uer many things with a deafe eare, and rather thinke of that, which ap­pertaineth to thy peace. It is more profitable to turne thine eyes from the sight of vnpleasing things, and to leaue vnto euery one his owne opi­nion, then to striue with contentious wordes. If thou standest well with God, and considerest his iudgments, thou shalt the more easily yield to the will of others.

2. OThe Seruant Lord, to what an estate are we come! Behold, we bewaile a tem­porall losse, and for a little gaine we toyle and spare no labour, & the spiri­tuall domage of our soule is forgot­tē, & hardly at length called to mind. That which little or nothing profi­teth, [Page 239]is alwaies remembred, and that which is chiefty necessary, is negligēt­ly passed ouer, because mans nature carrieth him to externall things; & vnlesse he quickly returne vnto him­selfe, he lyeth drowned in them with delight.

CHAP. XLV. That credit is not to be giuen to all men: and how prone man is to offend in words.

HELP meThe Seruant. Lord, in my tribu­lation, for vaine is the defence of man. How often haue I bene de­ceaued, finding want of faith,Psal. 59. where I thought it sure? And how often haue I found faith, where I least expected it? It is vaine therefore to trust in men: but the safety of the iust, o Lord, is in thee. Blessed be thou my God, in all thinges that befall vs. We are weake and incon­stant, quickly deceaued, and soone changed.

2. Who is he, that is able so wa­rily to keep himselfe, that he neuer [Page 240]fall into any deceipt or doubt? But he that trusteth in thee, o Lord, and seeketh thee with a pure hart,Prou. 10. doth not easily fall; and if he fall into any tribulation, be he neuer so much in­thralled, yet he shal quickly be deli­uered or cōforted by thee For thou wilt not forsake him for euer that trusteth in thee. The friend is rare to be found, that continueth faith­full in his freinds distresse, but thou, o Lord, thou alone art faithfull at all times, and there is none like vn­to thee.

3. O how wise was that holy soule that said: My mind is firmly setled and grounded in Christ! If it were so with me, then would not humane feare so easily trouble me, nor words moue me. Who can fore­see all things▪ Who is able to beware beforehand of future euills? If things euen foreseene do oftētimes hurt vs, how can things vnlooked for choose but wound vs grieuously? But why did I not prouide better for my selfe, miserable wretch? Why also haue I so easily giuen credit to others? But alas we are men, and God kno­weth [Page 241]weake & fraile men, although by many we are reputed and called Angels. To whome shall I giue cre­dit Lord? to whome but to thee? Thou art the truth that neither dost deceaue, nor canst be deceaued. And on the other side, euery man is a liar, weake, vnconstant, and sub­iect to fall, especially in words: and therfore we must not easily giue cre­dit euen to that, which in outward shew seemeth at the first a certaine truth.

4. O with how great wisdome hast thou warned vs to take heed of men! and because the enemies of man are his familiar and domestical acquaintance, not to trust,Matt. 7. if one should say: Behould heere, or be­hould there. I am taught to my cost, and I would to God I might therby increase my care, and not my folly. Be wary, faith one, be wary, keep vnto thy selfe what I tell thee: and whilst I hould my peace, and think it is secret, he cannot keep that se­cret, which he desired should be se­cret, but presently discloseth me and himselfe, and goeth his way. From [Page 242]such tales, and such improuident people, protect me Lord, that I fall not into their hands, nor euer com­mit such errours, Giue me grace my God to obserue truth, and constancy in my words, and remoue far from me a deceiptfull tongue. What I am not willing to suffer, I ought by all meanes to auoid.

5. O how good & quiet a thing it is to be silent, and not to talke of others, nor to belieue all that is said, nor easily to report what we haue heard;Prou. 25. to lay ones self open to few;Esa. 24. alwayes to seeke after thee, the be­houlder of the hart; not to be carried about with euery wind of wordes, but to desire that all thinges both within & without, be accomplished according to thy will and pleasure. How secure is it for the keeping of heauenly grace, to fly the sight of men? And not to seeke those things, that seeme to cause admiration a­broad, but to follow that with all diligence, which bringeth amend­ment of life, and increase of feruour.

6. To how many hath vertue, knowne and ouer hastily commen­ded [Page 243]bene hurtfull? How profitable hath grace bene, kept with silence in this mortall life, which is nothing but a perpetuall temptation, and a warfare?

CHAP. XLVI. Of putting our trust in God, when euill words arise.

SONNE,Our Lord. be constant, and put thy trust in me. For what are wordes, but wordes? They passe through the ayre, but hurt not.Psal. 36. If thou be guiltie, determine willingly to amend thy selfe: if thou be inno­cent, resolue to suffer this willingly, at least for God. It is a small matter to suffer sometimes a few words, if thou hast not yet the courage to en­dure stripes. And why do small mat­ters go to thy hart, but for that thou art yet carnall, and regardest men more then thou oughtest? Because thou art afraid to be despised, ther­fore thou wilt not be reprehended for thy faults, and therfore seekest shaddowes of excuses.

2. But looke better into thy self and thou shalt see, that the world yet liueth in thee, and a vaine desire to please men. For when thou refusest to be humbled, & reproued for thy faults, it is surely euident, that thou art neither truly humble, nor dead to the world, nor the world perfectly crucified to thee. But giue diligent eare to my words, and thou shalt little respect ten thousand wordes spoken by men. Behould, if al should be spoken against thee that could be most maliciously inuented, what would it hurt thee, if thou sufferedst it to passe, & madest no reckoning at all of it?Matt. 10. Luc. 11. Could al those words pluck as much as one haire from thy head?

3. But he that hath not his heart within him, nor God before his eyes is easily moued with euery little dis­praise, when as he that trusteth in me, and confideth not in his owne iudgement, shall be free from hu­mane feares. For I am the Iudge and the discerner of all secrets. I know how the matter passed,Psal. 7. I know him that offereth the iniury, and him that suffereth it. From me hath this word [Page 245]proceeded: this hath happened by my permissiō, that out of many harts thoughts may be reuealed. I shall iudge the guilty & the innocent,Luc. 2. but by a secret iudgmēt I would before­hand try them both.

4. The testimony of men oftē ­times deceaueth: my iudgment is al­waies true, it shall stand, and not be ouerthrowne. It is cōmonly hidden and secret, and not known in euery thing but to few: notwithstanding it neuer erreth, neither can it erre, al­though to the eyes of the foolish it seemes not right. Men ought ther­fore to returne to me in euery iudg­ment, and not to stand in their owne opinions. For the iust man will not be troubled,Prou. 12. whatsoeuer happeneth vnto him for God: and if any thing be wrongfully brought forth against him, he will not much care, neither will he vainely be glad, if by others he be with reasō excused.Psal. 7. For he con­sidereth that I am he, that searcheth the hart & reines, & do iudg, not ac­cording to the outward face, nor hu­mane apparēce. For that is oftētimes found culpable in my sight, that in [Page 246]the iudgment of men is commenda­ble.

5. O LordThe Seruant my God, the iust Iudge, strong & patient, thou know­est the frailty and peruersity of man, be thou my strength, & all my trust, for mine owne conscience sufficeth me not. Thou knowest that which I cannot reach vnto, and therfore in euery reprehension I ought to haue submitted my selfe, & to haue borne it patiently: vouchsafe mercifully to pardon me, as often as I haue fayled heerin, and giue me againe grace of greater sufferance. For thy bounti­full mercy is more auaylable to me for the obtayning of pardon, then my conceaued iustice for the defence of my hidden conscience.1. Cor. 4. Although my conscience accuse me not, yet I cannot hereby iustifie my selfe;Ps. 142. for if thy mercy be away, no man liuing shalbe iustified in thy sight.

CHAP. XLVII. That all grieuous thinges are to be en­dured for life euerlasting.

SONNE,Our Lord. let not the paines dis­may thee which thou hast vn­dertaken for me, neither be thou discōforted for the tribulatiōs which do befall thee; but let my promise strengthen and comfort thee in all e­uents. I am able to reward thee a­boue all measure. Thou shalt not long toile here, nor alwayes be op­pressed with griefe. Attend a while, and thou shalt see a speedy end of thy euills. There will come an houre when all labour and trouble shall cease. Little and short is all that pas­seth away with time.

2. Doe as thou doest, labour faithfully in my vineyard, I will be thy reward. Write, read, sing,M [...]tt. 20. mourne, obserue silence, pray, suf­fer crosses māfully: life euerlasting is worthy of all these & greater cōbats Peace shall come in the day which is knowne vnto our Lord, & it shall [Page 248]not be day nor night, to wit, of this time, but euerlasting light, infinite brightnesse, stedfast peace, and secure rest. Then thou shalt not say, Who shall deliuer me from the body of this death?Rom. 7. nor cry, Wo be vnto me, for that my dwelling in a strange countrey is prolonged!Psal. 119. For death shall be throwne downe, and health shall be without decay, no anxiety, blessed ioy, sweet and glorious com­pany.

3. O if thou hadst seene the euerla­sting crowns of the Saints in heauē, and with how great glory they now reioyce who in times past were con­tēptible to this world,Sap. 3. & 5. and esteemed vnworthy of life it selfe: truly thou wouldest presently humble thy selfe euen vnto the earth: & wouldest ra­ther seek to be vnder the feet of all, then to haue cōmand, so much as o­uer one: neither wouldest thou desire pleasant daies of this life, but rather reioyce to be afflicted for God, and esteeme it thy greatest gaine to be reputed as nothing amongst men.

4. O if thou hadst a feeling of these things, and didst suffer them to [Page 249]enter into the depth of thy hart, how durst thou so much as once to com­plaine! Are not al paineful labours to be endured for euerlasting life? It is no smal matter to leese or to gain the Kingdome of heauen. Lift vp thine eyes therfore vnto heauen: behould I, and all my Saints with me, who in this world had great conflicts, do now reioyce, now are comforted, now are secure, now do rest, and shall remaine with me euerlastingly in the Kingdome of my Father.

CHAP. XLVIII. Of the euerlasting day, and shortnesse of this life.

O mostThe Seruant. blessed mansion of the heauenly Citty! o most cleare day of eternity, which night obscu­reth not,Apoc. 21. but the highest truth euer enlightneth, day euer pleasant, euer secure, and neuer changing into cō ­trary state! O that, that day would once appeare, and all these temporall things were at an end! To the Saints it shineth glistering with euerlasting [Page 250]brightnesse, but to those that are Pilgrimes vpon earth, it appeareth only a far off, and as it were through a glasse.

2. The inhabitants of heauen do know how ioyfull that day is: but the banished children of Eue be waile the bitternes and tediousnes of this. The daies of this life are short and euill,Iob. 7. full of sorrow & an­guish, where man is defiled with many sinnes, incumbred with many passiōs, disquieted with many feares, filled with many cares, distracted with many curiosities, intangled with many vanities, compassed a­bout with many errours, worne a­way with many labours, vexed with temptatiōs, weakned with delights, tormented with want.

3. O when shall these euills be at an end!Rom. 7. When shall I be deliuered from the miserable bondage of sin!Ps. 70. When shall I thinke, o Lord of thee alone! When shall I perfectly re­ioyce in thee! When shall I be free from al impediments in true liberty, without all griefe of mind & body! When shal I haue firme peace, peace [Page 251]secure and without trouble, peace within and without, peace euery way assured! O good Iesu, when shal I stand to behould thee! When shall I contemplate the glory of thy King­dome! When wilt thou be vnto me all in all thinges! O when shall I be with thee in thy Kingdome, which thou hast prepared for thy beloued, from before all worldes! I am left a poore and banished man in the land of mine enemies, where there are daily warres, and great misfortunes.

4. Comfort my banishment, asswage my sorrow: for my whole desire sendeth vp sighes vnto thee. For all is burdensome to me, what­soeuer this world offereth for my cō ­fort. I desire familiarly to enioy thee, but I cannot attaine vnto it. I would gladly fixe my hart to the things of heauen, but temporall cares and vn­mortified passions weigh me down. In mind I would be aboue al things,Rom. 7. & [...]. but to my flesh I am inforced to be subiect against my will. Thus vnhap­py man that I am, I fight against my selfe, and am become grieuous to my selfe, whilst my spirit seeketh [Page 252]after the things that are aboue, and my flesh that which is below.

5. O what do I inwardly suffer, when in mind I consider heauenly things, and presently in my praiers a multitude of fleshly fantasies present themselues before me!Psal. 70. My God, be not farre from me, depart not in thy wrath from thy seruant. Cast forth thy lightning, and disperse them: send out thy darts, and breake all the fantasies of my enemie. Gather my senses togeather vnto thee, make me forget the things of this world: grant me grace to cast away speedily the fantasies of vices. Succour me, o euerlasting truth, that no vanity may moue me. Come heauenly sweet­nesse, and let all impurity fly from thy face. Pardon me also, and mer­cifully forgiue me as often as I think vpon any thing els besides thee in praier. I truely confesse, that I am wont to be subiect to many distracti­ons: for oftentimes I am not there, where I do corporally stand, or sit, but rather there, whither my thoughte do carry me. Where my thought is, there am I: there is of­tentimes [Page 253]my thought, where my af­fection is. That quickly occurreth vnto me, which is naturally delight­some, and by custome pleasing.

6. And for this cause, thou that art truth it selfe, hast plainely said:Matt. 6. Where thy treasure is, there is also thy hart. If I loue heauen, I willing­ly think of heauenly things. If I loue the world, I reioyce at the felicity of the world, and grieue for the ad­uersity therof. If I loue the flesh, I imagine oftentimes those things, that are pleasing to the flesh: If I loue the spirit, I delight to think of spiri­tuall things. For whatsoeuer I loue, thereof do I willingly speake, and heare, and carry home with me the formes and representations thereof. O blessed is that man, that for thee, o Lord, forsaketh all creatures; that violently resisteth nature, and out of the feruour of spirit crucifieth the concupiscences of the flesh; that with a cleare conscience he may offer sin­cere praiers vnto thee, & be worthy of the cōpany of the angelical quiers, all earthly things outwardly and in­wardly being excluded.

CHAP. XLIX. Of the desire of euerlasting life, & how great rewards are promised to those that fight valiantly.

SONNE,Our Lord. when thou percea­uest the desire of euerlasting bliss to be giuen thee from aboue, & de­sirest to depart out of the Tabernacle of this body, that thou maist with­out shaddow of any enterchange be­hould my light; open thy hart, and receaue this holy inspiratiō with thy whole desire. Giue great thanks to the heauenly goodnesse, that dealeth with thee so fauourably, visiteth thee mercifully, stirreth thee vp fer­nently, houldeth thee vp power­fully, least through thme owne weight thou fall downe to the vani­ties of the earth. Neither doest thou obtaine this by thine owne thought or endeauour, but by the only fa­uour of heauenly grace and diuine boūty, that thou maist profit in ver­tue, and obtaine greater humility, and prepare thy selfe to future bat­tailes, [Page 255]and endeauour to cleaue vn­to me with the whole affectiō of thy hart, and serue me with a feruent desire.

2. Sonne, fire often burneth, but the flame ascēdeth not vp with­out smoke: so likewise the desires of some men are earnestly carried to heauenly things, & yet they are not free from temptation of carnall affe­ction: and therfore it is not altogea­ther purely for the honour of God that which they so earnestly request of him. Such is also oftentimes thy desire, which with such importuni­ty thou presentest vnto me. For that is not pure and perfect, which is in­fected and defiled with the loue of thine owne proper commodity and interest.

3. Aske not that which is de­lightsome and profitable to thee, but that which is gratefull to me, and ap­pertaineth to my honour, for if thou iudgest aright, thou oughtest to pre­ferre and follow my appointment, rather then thine owne desire, or a­ny desired thing. I know thy desire, and haue heard thy often grones. [Page 256]Now thou wouldest be in the free­dome of the glory of the Sonnes of God: now doth the euerlasting ha­bitation, & the heauenly Countrey full of ioy delight thee, but this houre is not yet come: it is yet ano­ther time, to wit, of warre, time of labour and triall. Thou desirest to be filled with the chiefest good, but thou canst not attaine it for the pre­sent.Iob. 7. I am he, saith our Lord, ex­pect vntill the Kingdome of God doth come.

4. Thou art yet to be tryed v­pon earth, and to be exercised in ma­ny things. Comfort shall be some­times giuen thee, but aboūdant ful­nes therof shall not be granted.Iosue 1. Take courage therfore, and be constant as well in doing, as in suffering things contrary to nature.Eph. 4. Thou oughtest to put on a new man, and to be chā ­ged into another. Thou must often­times do that which thou wouldest not, and leaue vndone that thou wouldest do. That which is pleasing to others, shall go well forwards, that which thou wishest, shall not speed. That which others say, shal [Page 257]be heard, what thou saist shall be no­thing regarded. Others shall aske, & shall receaue, thou shalt aske and not obtaine.

5. Others shall be great in the praises of men, but of thee there shall be no speach; to others this or that shall be committed, but thou shalt be accompted fit for nothing. At this nature will sometimes repine, and it is much if thou endurest it with si­lence. In these and such like, a faith­full seruant of our Lord is wont to be tryed, how he can deny and o­uercome himselfe in all thinges. There is scarce any thing, wherein thou hast such need to mortifie thy selfe, as in seeing and suffering those things that are contrary to thy will, especially when that is commanded, which seemeth vnto thee inconue­nient, or to little purpose. And for that thou being placed vnder autho­rity, darest not resist a higher power, therfore it seemeth hard vnto thee, to walke at the becke of another, & to leaue wholy thine owne opini­on.

6. But consider, Sonne, the fruit [Page 258]of these labours, the end neere at hand, & the reward aboue all mea­sure, and thou shalt receaue no griefe therby, but great comfort of thy pa­tience For in regard of that little of thy will, which now thou willingly forsakest, thou shalt alwaies haue thy will in heauen. There thou shalt haue all that thou wilt, or canst de­sire: there thou shalt enioy all good without feare of loosing it, there shall thy will be euer one with me; it shall desire nothing, strange or priuate; there no man shall withstand thee, no man complaine of thee, no man hinder thee, nothing come against thee: but all things desired shall be there togeather present, and delight thy whole desire, and fulfill it to the highest degree: there I will giue thee glory for the reproach which heere thou sufferedst, a garment of praise for former griefe, for the lowest place, a seat of an euerlasting Kingdome; there shall the fruite of obedience appeare, the labour of pē ­nance reioyce, & humble subiection shalbe gloriously crowned.

7. Now therfore bow thy selfe [Page 259]with great humility vnder the hands of all, and regard not who said, or cōmaunded this; but take great heed, that whether thy Superiour, or thy Inferiour, or thine equall require a­ny thing of thee, or doe insinuate their desire, thou take it all in good part, and endeauour to fulfill it with a sincere intention. Let one seeke this, another that, let him glory in this, the other in that, and be prai­sed a thousand thousand times; but do thou neither reioyce in this, nor in that, but in the contempt of thy selfe, and in my pleasure and honour alone. This art thou to wish, that whether by life or death, God may be alwaies glorified in thee.

CHAP. L. How a desolate person ought to offer himselfe into the hands of God.

LORD God,The Seruant Holy Father, thy holy name be now and for euer blessed; because as thou wilt, so is it done, and what thou doest, is good. Let thy seruant reioyce in thee, not [Page 260]in himselfe, nor any thing els, for thou alone art the true gladnes, thou art my hope and my crown, thou art my ioy and my honour, o Lord. What hath thy seruant,1. Cor. 4. but what he hath receaued from thee, euen without any desert of his? Thine is al that thou hast giuen, & whatsoeuer thou hast made. I am poore, and in labours from my youth:Psal. 87. and some­times my soule is heauy euen vnto teares, sometimes also it is troubled in it self, by reason of passions which rise against her.

2. I desire the ioy of peace, I craue the peace of thy children that are fed by thee in the light of cōfort. If thou giue peace, if thou infuse ho­ly ioy, the soule of thy seruāt shal be full of heauenly sweetnes, and shall become deuout in thy praise, but if thou withdraw thy selfe, as very of­ten thou art wont, he will not be a­ble to runne the waies of thy com­mandements, but rather he boweth his knees, and knocketh his breast, for that it is not with him, as it was yesterday, and the day before, when thy light shined vpon his head, and [Page 261]he was protected vnder the shaddow of thy wings, from the temptations which violently assaulted him

3. O righteous Father, and euer to be praised, the houre is come, that thy seruant is to be proued! Be hould Father, it is fit, that in this houre thy seruant suffer something for thee. O Father worthy of eter­nall honour, the houre is come, which from all eternity thou didest foreknow should come: that for a short time thy seruant should out­wardly be oppressed, but inwardly liue for euer with thee: he should be a little despised, and humbled, and made as an abiect in the sight of men, and much afflicted with passions & infirmities, that he may rise againe with thee, in the rising of new light, and be clarified in heauen. Holy Fa­ther, thou hast so appointed it, and wilt haue it so: and this is fulfilled which thy selfe hast commanded.

4. It is a grace and a fauour to thy friend to suffer, and to be affli­cted in the world for the loue of thee, how often soeuer, and by whomsoeuer thou permittest it to [Page 262]fall vpon him. Without thy coun­sell and prouidence,Ps. 118. and without cause nothing is done in earth. It is good for me, Lord, that thou hast humbled me, that I may learne thy righteous indgments, and cast away all haughtines of hart & presumptiō. It is profitable to me, that shame hath conered my face, that I may rather seeke to thee for comfort, then to men. I haue learned also heerby to dread thy inscrutable iudgment, that afflictest the iust with the wicked, but not without equity and iustice.

5. I giue thee thanks, that thou hast not spared my sinnes, but hast worne me away with bitter stripes, inflicting sorrowes, & sending griefs within and without. There is none vnder heauen that can comfort me,Tob. 13. but thou my Lord God, the heauen­ly Phisitian of soules,Psal. 17. that strikest & healest, bringest into hell, and draw­est out againe: let thy correction be vpon me, and let thy rod instruct me.

6. Behould beloued Father, I am in thy hands, I bow my selfe vn­der the rod of thy correction: let my [Page 263]neck and shoulders feele the stripes of thy chastisement, that my croo­kednesse may be conformed to thy will. Make me a deuout & humble disciple of thine, as thou art wont well to do, that I may be ready at euery beck of thy diuine pleasure. I commend my selfe and all mine vn­to thee to be corrected. It is better to be rebuked heere, then heerafter Thou knowest all and euery thing, and there is nothing hidden in the conscience of man, which can be hidden from thee. Before things are done, thou knowest that they will happen, and hast no need that any should teach thee, or admonish thee of those things, which are done on earth. Thou knowest what is expe­dient for my good, and how much tribulation is fit for purging the rust of my sinnes. Do with me according to thy desired pleasure, and despise not my sinfull life, better and more clearly knowne to none then to thee alone.

7. Graunt me, Lord, to know that which is to be knowne: to loue that, which is to be beloued: to praise [Page 264]that which pleaseth thee most: to esteeme that which is precious vnto thee: to despise that which is con­temptible in thy sight: suffer me not to iudge according to the sight of the exteriour eyes, nor to giue sentence according to the hearing of the eares of ignorant men; but to determine of visible and spirituall things with a true iudgment, & aboue all things euer to search after thy will and plea­sure.

8. The senses of men are often deceaued in their iudgments, the louers of the world are also deceaued in louing only visible things. What is a man the better, for that he is e­steemed great by man? The deceipt­full man deceaueth the deceiptfull, the vaine the vaine, the blind de­ceaueth the blind, and one feeble likwise another, whilst he exalteth and praiseth him. For how much e­uery one is in thy sight, so much he is, and no more, sayth humble S. Francis.

CHAP. LI. That a man ought to imploy himselfe in workes of humility, when force is wanting for high­er exercises.

SONNE,Our Lord. thou art not able al­waies to continue in the feruent desire of vertue, nor to persist in the high pitch of contēplation, but thou must sometimes of necessity by rea­son of originall corruption descend to inferiour things, and beare the burthen of this corruptible life euen against thy will, and with irksome­nes. As long as thou carriest a mor­tall body, thou shalt feele trouble and heauines of hart. Thou oughtest therefore in flesh oftentimes to be­waile the burthen of flesh: for that thou canst not alwaies perseuere in spirituall exercises, and diuine con­templation.

2. It is then expedient for thee to fly to humble and exteriour works, and to refresh thy selfe with good & vertuous actions, to expect with a [Page 266]firme confidence my comming, and heauenly visitation, to beare patient­ly thy banishment, and the drinesse of thy mind, till thou bee visited a­gaine by me, and deliuered from all anxiety. For I will make thee for­get thy former paines, and enioy in­ward quietnes. I wil lay open before thee the pleasant fieldes of holy Scri­pture, that with an enlarged hart thou maist begin to run the way of my commaundements. And thou shalt say, that the sufferings of this time are not condigne to the glory to come,Rom. 8. that shall be reuealed in vs.

CHAP. LII. That a man ought not to esteeme him­selfe vnworthy of comfort, and to haue deserued stripes.

LORD,The Seruant. I am not worthy of thy comfort, nor of any spiritu­all visitation, and therfore thou dea­lest iustly with me, when thou lea­uest me poore and desolate. For if I could sheed teates like a soe, yet I were not worthy of thy comfort. [Page 267]For (alas) I deserue nothing, but to be scourged and punished, in that I haue grieuously and often offended thee, and sinned in many things. All things therfore duely considered, I am not worthy euen of the least cō ­fort. But thou mild and mercifull God, who wilt not that thy workes do perish, to shew the riches of thy goodnesse in the vessels of mercy, euen beyond his desert, vouchsafest to comfort thy seruant aboue hu­mane measure. For thy comforts are not like to the vaine words of men.

2. What haue I done, o Lord, that thou shouldest impart any hea­uenly comfort vnto me? I remem­ber not, that I haue euer done any good, but haue bene alwayes prone to sinne, and slouthfull in my amēd­ment. It is true, and I cannot deny it. If I should say otherwise, thou wouldest stand against me,Iob. 9. & there would be none to defend me. What haue I deserued for my sinnes, but hell and euerlasting fire? I confesse in the truth of my hart that I am wor­thy of all scorne and contempt, and it is vnfit that I should be remēbred [Page 268]amongst thy deuout seruants. And although I be vnwilling to heare this, yet notwithstanding for the loue of truth, I will lay open my sinnes a­gainst my selfe, that I may the bet­ter deserue to obtaine thy mercy.

3. What shall I say, being guil­ty, and full of confusion? I can vt­ter out of my mouth no other word but this: I haue sinned,Psal 50. Lord, I haue sinned,Iob. 10. haue mercy on me: pardon me, suffer me a little, that I may bewaile my griefe, before I go vnto the land of darknesse, and be couered with the shaddow of death. What doest thou require of a guilty & mi­serable sinner, but that he be contrite and sorrowfull, and do humble him selfe for his offences? In true contri­tion and hūblenes of heart, is bred a hope of forgiuenes, a troubled cō ­science is reconciled againe, grace lost is restored, man is defended frō future wrath, and God and the pe­nitent soule meet togeather in the holy kisse of peace.

4. Humble contrition for sinns is an acceptable sacrifice vnto thee,Psal. 50. o Lord, sauouring much sweeter in [Page 269]thy sight then burning frankincense. This is also the pleasant oyntment,Luc. 7. which thou wouldest haue powred vpon thy sacred feet,Psal. 50. for thou neuer despisest a contrite and humble hart. There is a place of refuge from the face of the wrath of our enemie: there is amended, and washed away whatsoeuer vncleanes hath bene els­where gathered, and whatsoeuer is defiled.

CHAP. LIII. That the grace of God is not giuen to those that sauour of earthly things.

SONNEOut Lord. my grace is precious, it suffereth not it selfe to be min­gled with externall things, nor earth­ly comforts Thou oughtest therfore to cast away all hinderances of grace, if thou desire to receaue the infusion therof. Choose therfore a secret place to thy selfe, loue to liue alone with thy selfe, desire the conuersation of none▪ but rather powre out deuout praiers vnto God, that thou maist [Page 270]keep thy mind compunct, and thy conscience pure. Esteeme the whole world as nothing:Matt. 19. preferre my ser­uice before all outward things: for thou canst not attend vnto me, and be delighted also in transitory vani­ties. Thou oughtest to sequester thy selfe frō thy acquaintance & friends, & to keep thy mind depriued of all temporall cōfort. So the blessed Apo­stle Peter required,1. Pet. 2. that the faithfull of Christ should keep themselues as strangers & Pilgrimes in this world.

2. O how great a confidence shall he haue at the houre of death, whome no affection to any earthly thing detaineth in the world. But the weake mind is not yet capable of so retired a hart; neither doth the flesh­ly person vnderstand the freedome of a recollected mind. Notwithstan­ding if he will be truly spirituall, he ought to renounce as wel that which is farre off, as that which is neerest vnto him, and to beware of no man more then of himselfe. If thou per­fectly ouercome thy selfe, thou shalt with more ease subdue the rest. It is a glorious victory to triumph ouer [Page 271]our selues. For he that keepeth him­selfe subiect in such sort, that his sē ­sualitie be subdued to reason, & rea­son in al things be obedient to me, he is truly a conquerour of himselfe, & Lord of the world.

3. If thou desire to mount vnto this height of perfection, thou must begin manfully, and set the axe to the root, that thou maist plucke vp and destroy thy hidden and inordi­nate inclination to thy selfe, and vn­to all priuate and earthly good. Of this vice (that man too inordinately loueth himselfe) almost all depen­deth, whatsoeuer is wholy to be o­uercome: which being once ouer­come & subdued, there will present­ly ensue great peace and tranquillity. But for that few endeauour perfectly to die vnto themselues, & to forsake themselues wholy, therfore they re­maine intangled in themselues, and cannot be lifted vp in spirit aboue themselues: but he that desireth to walke freely with me, it is necessary that he mortify all his inordinate af­fections, and not adhere vnto any creature by priuate loue.

CHAP. LIV. Of the different motions of Nature and Grace.

SONNE,Our Lord. marke diligently the motions of thine owne nature, and my grace, for in very contrary and secret manner these are moued, and can hardly be discerned but by him that is spirituall and inwardly enlightned. All men desire that which is good, and pretend some good in all their words and deeds, & therfore vnder pretence of good, many are deceaued. Nature is de­ceiptfull and seduceth, intangleth, & deceaueth many, and alwaies pro­poseth her selfe for her end, but grace walketh with great sincerity, and a­uoideth all shew of euill, pretendeth not deceipts, & doth all things pure­ly for God, in whome also she final­ly resteth.

2. Nature will not willingly dye, nor be kept in, nor ouercome, nor be subiect to any, nor be subdu­ed: but grace laboureth to mortifie [Page 273]her selfe, resisteth sensuality, seeketh to be subiect, is willing to be ouer­come, and will not vse her owne li­berty, she loueth to be kept vnder discipline, and desireth not to rule any, but alwaies to liue and remaine wholy subiect vnto God, and for God is ready humbly to bow vnto all men. Nature striueth for her owne commodity, and considereth what profit she may reape by ano­ther: but grace considereth not what is profitable and commodious vnto herselfe, but rather what is profita­ble to many. Nature willingly recea­ueth honour & reuerence: but grace faithfully attributeth all honour and glory vnto God.

3. Nature feareth shame and contempt, but grace reioyceth to suf­fer reproach for the name of Iesus. Nature loueth idlenes, and bodily rest, but grace cannot be idle, but willingly imbraceth labour. Nature seeketh to haue those things that be curious and precious, abhorreth that which is meane and base: but grace delighteth in plaine & hūble things, despiseth not course and meane, nor [Page 274]refuseth to wear that which is old & torne Nature respecteth the things of this world, reioyceth at earthly gaine, sorroweth for losse, is moued with euery little iniurious word; but grace thinketh on that, which is e­uerlasting, and cleaueth not to that which fadeth with time; she is not troubled with losse, nor exasperated with iniuries, for that she hath pla­ced her treasure and ioy in heauen where nothing perisheth.

4. Nature is couetous, and doth more willingly receaue then giue, she loueth proper and priuate things; but grace is pittifull & libe­rall to all, auoydeth singularity, is content with a little, 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 [Page 275]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, [Page 276]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, frō 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 vnderstād curious matters, for that all this [Page 277]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 ostentatiō, 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 pass [...]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, [Page 279]which by thee was created good, & without defect, is now accompted for vice, and for the infirmitie of a corrupted nature, for that the motiō 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 sir [...], 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 [Page 280]I want grace to help my infirmity, for a light resistance I go back, and faint. I know the way of perfectiō, 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 cōmon 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 [Page 281]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 cōfort, 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 will not feare euils whilst thy grace is with me: she is my strength, she giueth aduise and help: she is stron­ger then all enemies, and wiser then all the wise.

6. Thy grace is the mistresse of truth, the teacher of discipline, the light of the hart, the solace in affli­ction: she driueth away sorrow, she expelleth feare, she is the nurse of deuotion, the bringer forth of teares. What am I without it, but a rotten peece of wood, and an vn­profitable [Page 282]stalke only meet for the fire? Let thy grace therfore, Lord, alwaies preuent me, and follow me, and make me euer diligent in good workes, through Iesus Christ thy Sonne, Amen.

CHAP. LVI. That we ought to deny our selues, and imitate Christ, by the Crosse.

SONNE,Our Lord. looke how much thou canst go out of thy self, so much maist thou enter into me. As to be void of all desire of externall things, maketh inward peace; so the forsa­king of our selues ioyneth vs inter­nally to God. I will haue thee learne the perfect leauing of thy selfe vnto my will, without contradiction and complaint.Ioan. 14. Follow me, I am the way, the truth, and the life. With­out the way there is no going, without truth there is no know­ledge, without life there is no liuing. I am the way which thou oughtest to fo [...]low, the truth which thou oughtest to trust, the life for which [Page 283]thou oughtest to hope. I am the way which cannot lead amisse, the truth which cannot erre, the life which cā ­not end. I am a most strait way, a supreme truth, a true life, a blessed life, an increated life. If thou remaine in me, thou shalt know the truth, & truth shall deliuer thee, & thou shalt apprehend euerlasting life.

2. If thou wilt enter into life,Matt. 19. keep the commaundements: if thou wilt know the truth, belieue me. If thou wilt be perfect, sell all.Luc. 9. If thou wilt be my disciple, deny thy selfe. If thou wilt possesse a blessed life,Ioan. 12. despise this present life. If thou wilt be exalted in heauen,Luc. 14. humble thy selfe vpon earth. If thou wilt raigne with me, beare the crosse with me. For only the seruants of the crosse find the way of blisse and true light.

3. Lord Iesus,The Seruant. forasmuch as thy way is narrow, strait and con­temptible vnto the world, graunt me grace to imitate thee in suffering willingly all worldly contempt. For the seruant is not greater then his Lord,Matt. 7. nor the Disciple aboue his Maister.Luc. 6. Let thy seruant be exercised [Page 284]in thy holy life, for there is the health and the true sanctity of my soule: whatsoeuer I read or heare besides, doth not recreate or delight me ful­ly.

4. Sonne,Our Lord. now that thou knowest and hast read these things, happy shalt thou be, if thou fulfill them. He that hath my comman­dements and keepeth them, he it is that loueth me, and I will loue him, and will manifest my selfe vnto him, and will make him sit with me in the Kingdome of my Father. LordThe Seruant. Ie­sus, as thou hast said and promised, so giue me grace to deserue, that it be fulfilled. I haue receaued the Crosse, I haue receaued it from thy hand, and I will beare it, and beare it till death, as thou hast laid it vpon me. Truly the life of a good religi­ous person is the crosse, and it is a sure guide to heauen. It is now be­gunne, it is not lawfull to go back, neither is it fit to leaue that which I haue vndertaken.

5. Let vs then take courage my brethren, & go forwards togeather▪ Iesus will be with vs, for Iesus sake [Page 285]we haue vndertaken this crosse: for the loue of Iesus let vs perseuere in the crosse. He will be our helper, who is our guide & forerunner. Be­hould our King goeth before vs, who also will fight for vs: let vs fol­low him cheerefully, let vs not be dismaied, but be ready to dye with courage in the battaile, and let vs not blemish our glory by flying from the Crosse.

CHAP. LVII. That a man be not too much de­iected, when he falleth into some defects.

SONNE,Our Lord. patience and humi­lity in time of aduersitie, are more pleasing to me, then much cō ­fort and deuotion in prosperitie. Why art thou grieued for euery lit­tle trifle spoken & done against thee? Although it had bene much more thou oughtest not to haue bene mo­ued. But now let it passe, it is not the first that hath happened, nor any new thing, neither shall it be the last, [Page 286]if thou liue long. Thou art cheerfull inough as long as no aduersitie oc­curreth. Thou canst giue good coū ­saile also, and canst strengthen others with thy words, but when any tri­bulation suddainly knocketh at thy doore, thou art destitute of counsel, and void of force. See therefore thy great fraily, which thou often pro­uest in very small occasions. It is not­withstāding permitted for thy good, when these and such like occasions befall thee.

2. Put it out of thy hart the best thou canst, and if it touch thee, yet let it not detect thee, nor trouble thee long: beare it at least patiently, if thou canst not ioyfully. Although thou be vnwilling to heare it, and feelest in thy hart some motion of disdaine, yet represse thy selfe, and suffer no inordinate word to passe out of thy mouth, which may be a scandall to the weake▪ The storme which now is raised, shall quickly be appeased, and inward griefe shall be asswaged by the returne of grace. I do yet liue,Esa. 49. saith our Lord, and am ready to help thee, and to giue thee [Page 287]greater comfort then before, if thou put thy trust in me, and callest deuoutly vpon me.

3. Be more patient, & prepare thy selfe to greater suffering. All is not lost, if thou feele thy selfe often afflicted, or grieuously tempted. Thou art a man, and not God: thou art flesh, not an Angell. How canst thou looke to continue euer in the same state of vertue, when an Angell in heauen hath fallen, and the first man in Paradise lost his standing? I am he that do giue healthfull com­fort to them that mourne,Gen. 3. and doe raise vp vnto my Godhead those that know their owne frailtie.

4. Lord,The Seruant. blessed be thy sacred word, more sweet vnto my mouth then the hony, & the hony combe.Ps. 118. What should I do in these my so great tribulations and anguish, vn­lesse thou didst comfort me with thy holy, sweet, and heauenly speaches? What matter is it, how much, and what I suffer, so as I may at length attaine to the hauen of blisse? Grant me a good end, graunt me a happy passage out of this world. Be mind­full [Page 288]of me, my God, and direct me the straight and ready way to the e­uerlasting Kingdome, Amen.

CHAP. LVIII. Of not searching into high matters, & into the secret iudgments of God.

SONNE,Our Lord. beware thou dispute not of high matters, not of the secret iudgments of God, why this man is forsaken, and he assumed to so great grace: why also this man is so much afflicted, and he so greatly aduanced. These things exceed all humane power, neither can any rea­son or discourse of any man search out the iudgment of God. When the enemy therfore suggesteth these things vnto thee, or some enuious people demand thē of thee, answere that of the Prophet:Psal. 118. Thou art iust, o Lord, and thy iudgment is right. And againe: The iudgments of our Lord are true and iustified in them­selues.Psal. 1 [...]. My iudgments are to be fea­red, not to be discussed, for they are [Page 289]such as cannot be comprehended by the vnderstanding of man.

2. In like manner I aduise thee not to inquire, nor dispute of the merits of the Saints, which of them is holier then the other, and which is greater in the Kingdome of hea­uen. These things oftentimes breed strife and vnprofitable contentions,1. Tim. 2. they nourish also pride & vaine glo­ry, from whence do vsually spring enuy and dissentions, whilst one wil needs foolishly haue this Saint pre­ferred, and the other, another. To desire to know and search out such things, is to no purpose, but to dis­please the Saints, of whome they speake. For I am not the God of dis­sension, but of peace, which peace consisteth rather in true humility, then in exalting our selues.

3. Some are carried with zeale of affection, to loue these, or those most, but this loue is rather humane then diuine. I haue made all the Saints, and haue giuen them grace: I haue made them partakers of my glory. I know the merits of euery one, I haue preuented them in the [Page 290]benedictions of my sweetnesse. I foreknew my beloued before the beginning of the world.Ioan. 15. I chose thē out of the world, they chose not me first. I called them by grace, I drew them by mercy, I led them through sundry temptations. I haue sent thē great inward comforts, I haue giuen them perseuerance, I haue crowned their patience.

4. I know the first and last: I imbrace all with inestimable loue. I am to be praised in all my Saints, I am to be blessed aboue all things, & to be honoured in euery one, whom I haue thus gloriously exalted, and predestinated without any precedēt merits of their owne. He therfore that contemneth one of the least of my Saints,Iac. 2. honoureth not the grea­test, for that I made both the lesse and the greater.Sap. 6. And he that disprai­seth any of my Saints, dispraiseth al­so me, and all the rest in the King­dome of heauen. All are one by the band of Charity, they thinke the same, they will the same, and are all knit togeather in one perfect band of loue.

5. But yet (which is much more high) they loue me more then thē ­selues, and more then their owne merits. For being rauished aboue themselues, and drawne out of the affection of themselues, they tend wholy vnto the loue of me, in which also they rest, enioying me with vn­speakable glory. Nothing can put them backe, nothing presse them downe; for being full of euerlasting truth, they burne with the fire of vn­quenchable charitie. Let therefore carnall and earthlymen, that can af­fect no other but priuate ioyes, for­beare to dispute of the state of Saints. They adde and take away according to their owne fancies, not as it plea­seth the euerlasting Truth.

6. There is in many great igno­rance, specially in those that be slen­derly enlightned, and these can sel­dome loue any with perfect spiritual loue. They are alwaies much drawne by a naturall affection, and humane friendship to this man or to that, & according to the experiēce they haue of themselues in their earthly affe­ctions, so they frame an imagination [Page 292]of heauenly things. But there is an incomparable distance betweene the things, which the imperfect frame in their conceipts, and those which illu­minated persons do see by reuelatiō from aboue.

7. Beware therfore, my Sonne, that thou treat not curiously of these things,Eccli. 3. which exceed thy knowledg, but rather so apply thy endeauours, that thou maist at least haue the meanest place in the Kingdome of heauen. And if any one did know which of the Saints exceeded others in sanctity, or is esteemed greater in the Kingdome of heauen, what would this knowledg auaile him, vnlesse he should thereby humble himselfe the more in my sight, and stirre vp his mind to praise my name with greater feruour. His labour is much more acceptable vnto God, that thinketh of the greatnes of his sinnes, and his want of vertues, & how far off he is from the perfectiō of the Saints; then he that disputeth of their greatnes. It is better to pray to the Saints with deuotion & tears, and to craue their glorious suffrages [Page 293]with an humble mind, then to search their secrets with vaine curi­osity.

8. They are well and right wel contented, if men could content thē ­selues and refraine from these vaine discourses. They glory not of their owne merits, for they ascribe no good vnto themselues, but attribute all to me, who of my infinite chari­ty haue bestowed my blessings vpon them. They are replenished with so great loue of my Godhead, and so superaboundant ioy, that there is no glory nor happines, that is, or can be wanting vnto them. All the Saints how much the higher they be in glo­ry, so much the more humble they are in themselues, and neerer and deerer vnto me. And therfore thou haft it writtē,Apoc. 4. That they did cast their Crownes before God, and fell down vpon their faces before the Lambe, and adored him that liueth for e­uer.

9. Many inquire who is grea­test in the Kingdome of God, that know not whether they shall euer be numbred there amongst the least. It [Page 294]is no small matter to be euen the least in heauen, where all are great, for that all there shall be called, and shalbe indeed the Sonnes of God. The least there shall be great among thousands, and the sinner of a hun­dred yeares shall die.Matt. 18. For when the Disciples asked who was the greater in the Kingdome of heauen, they re­ceaued this answere: Ʋnlesse you be conuerted, & become as little chil­dren you shall not enter into the Kingdome of heauen. Whosoeuer therfore shall humble himself as this little child, he is the greater in the Kingdome of heauen.

10. Woe be vnto them that dis­daine to humble thēselues willingly with little children.Matt. 6. For the low gate of the Kingdome of heauen, will not giue them entrance. And woe be to the rich, that haue their comforts heere, for whilst the poore enter in­to the Kingdome of God, they shall be wayting without. Reioyce you [...]hat be humble: and you that be poore,Matt. 5. be you glad, for yours is the Kingome of God, if you walke ac­cording vnto truth.

CHAP. LIX. That all our hope and trust is to be fixed in God alone.

LORD,The Seruant. what trust haue I in this world? Or what is the grea test comfort, that all thinges vnder heauen do yield me? Is it not thou, my Lord God, whose mercies are without number? Where hath it bene well with me without thee? Or when could it be ill with me, when thou wert present? I had ra­ther be poore for thee, then rich without thee. I rather choose to be a Pilgrime in earth with thee, then to possesse heauen without thee Where thou art, there is heauen: and there is death and hell, where thou art not. Thou art my desire, and therfore it behoueth me to send forth deep sighes from my hart, and crie and pray vnto thee. For I haue none to trust vnto, none that can help me in tyme of necessity, but thee alone, my God. Thou art my hope, and my trust; thou art my [Page 296]comforter, and most faithfull vnto me in all my distresses.

2. All men seeke their owne gaine,Phil. 2. thou only seekest my saluatiō and my profit, and turnest all things to my good. Although thou permit­test many temptations to assault me, & many aduersities to befall me, yet thou ordainest all this to my good and profit, who art wont to proue thy beloued seruants a thousand waies. In which proofe thou ough­test no lesse to be loued and praysed, then if thou didest replenish me with heauenly comforts.

3. In thee therefore, my Lord God, I put my whole hope and refuge: in thee I place my tri­bulation and anguish, for I finde all to be weake and vnconstant, what­soeuer I behould out of thee. For neither can many friends auaile, nor forcible helpers aid, nor wise counsellours giue profitable an­swere, nor the bookes of the lear­ned comfort, nor any wealth de­liuer, nor any secret, or plea­sant place defend, if thou thy selfe doest not assist, help, com­fort, [Page 297]instruct, and keep vs.

4. For all things that see­me to be ordayned for the rest and solace of man, when thou art absent, are nothing, and do bring indeed no ioy, nor com­fort at all. Thou therefore art the end of all that is good, the light of life, the depth of wisdome: and the most forcible com­fort of thy seruants, is to trust in thee aboue all things. To thee therefore doe I lift vp myne eyes: In thee my God, the Father of mercies, I put my whole trust. Blesse and sanctifie my soule with thy heauenly blessings, that it may be made thy holy habitation, and the seat of thy eternall glory: and that nothing may be found in the Temple of thy greatnes, that may offend the eyes of thy Maiesty. According to the great­nesse of thy goodnesse, & multi­tude of thy mercies, take pitty v­pon me, and heare the prayer of thy poore seruant, who is farre exiled from thee in the land of the shaddow of death. Protect, [Page 298]and keep the soule of thy ser­uant, amidst so many dangers of this corruptible life, and by the assistance of thy grace, direct it in the way of peace, to the country of euerlasting light, Amen.

CHAP. I. VVith how great reuerence Christ ought to be receaued.

THESE are thy words o Christ, euerlasting Truth, though not spoken all at one time, nor writ­ten in one and the selfe same place. Because therefore they are thine and true, they are all thankfully & faith­fully to be receaued by me. They are thine, and thou hast spoken thē, and they are mine also, because thou hast spoken them for my saluation. I willingly receaue them from thy mouth, that they may be the dee­per imprinted in my hart. These de­uout words so full of sweetnesse and loue, doe stirre me vp, but mine owne offences doe amaze me, and [Page 301]my impure conscience driueth me back from the receauing of so great mysteries. The sweetnesse of thy words doth encourage me, but the multitude of my sinnes do oppresse me.

2. Thou commaundest me to come confidently vnto thee, if I will haue part with thee: and to receaue the food of immortality, if I desire to obtaine euerlasting life and glory. Come, sayst thou, vnto me, all ye that labour and are burdened,Matt. 11. and I will refresh you. O sweet and loue­ly word in the eare of a sinner, that thou my Lord God shouldest inuite the poore and needy to receaue thy most blessed body. But who am I Lord, that I may presume to ap­proach vnto thee? behould the hea­uens cannot containe thee, and thou sayst: Come ye all vnto me.Matt. 12.

3. What meaneth this most pi­ous benignity, and so louing inuita­tion? How shal I dare to come, that know not any good in me, where­vpon I may presume? How shall I bring thee into my house, that haue often offended thy most gracious [Page 302]countenance? The Angels and the Archangels honour thee, the Saints and iust men do feare thee; and thou saist,Matt. 11. Come ye all vnto me. Vnlesse thou o Lord didst say it, who would belieue it to be true? And vnlesse thou didst cōmaund it, who would dare to come vnto thee? Behould Noe a iust man laboured a hundred yeares in the building of the Arke,Gen. 6. that he might be saued with a few: and how can I in one houres space prepare my selfe to receaue with re­uerence the maker of the world?

4. Moyses thy great seruant, & especiall friend, made an Arke of incorruptible wood, which also he couered with most pure gold, to put the Tables of the Law therein: and I a rotten creature, how shall I so lightly dare to receaue the maker of the Law, and the giuer of life? Salomon the wisest of the Kings of Israel,3. Reg. 6. bestowed seauen yeares in building a magnificent Temple, in praise of thy name, & celebrated the feast of the Dedication therof eight daies togeather:3. Reg. 8. he offered a thou­sand peaceable sacrifices, and set the [Page 303]Ark in the place prepared for it, with the sound of trumpets, and ioy: and I the most vnhappy and poorest of men, how shall I bring thee into my house, that can scarce spend one halfe houre deuoutly? and I would to God it were once almost one halfe houre, in worthy and due mā ­ner!

5. O my God, how much did they endeauour to please thee, and alas how little is that which I doe? How short time do I spend, when I prepare my selfe to receaue? I am seldome wholy recollected, very sel­dome altogeather free from distra­ction; and yet surely no vndecent thought should occurre in the pre­sence of thy Deity, nor any creature draw me vnto it: for I am not to harbour an Angell, but the Lord of Angels.

6. And yet there is great diffe­rence betweene the Arke & the Re­liques therof, and thy most pure bo­dy with his vnspeakable vertues: be­tweene those legall sacrifices, figures of future things, and the true Sacri­fice of thy body, the complement [Page 304]of all ancient Sacrifices Why ther­fore do I not become more feruent in thy venerable presence? Where­fore do I not prepare my selfe with greater care to receaue thy sacred gifts, sith those holy ancient Patri­arches, & Prophets, yea Kings also and Princes with the whole people haue shewed so great zeale of deuo­tion to thy diuine seruice?

7. The most denout King Da­uid daunced before the Arke of God with all his force,2. Reg. 6. calling to mind the benefits bestowed in times past vpon his forefathers. He made In­struments of sundry kinds, he pu­blished Psalmes, and appointed thē to be sung with ioy: himselfe also of­tentimes played vpon the harpe. Be­ing inspired with the grace of the holy Ghost, he taught the people of Israel to praise God with their whole hart, and with pleasant voyces euery day to blesse and praise him. If so great deuotion was then vsed, and such memory of diuine praise before the Arke of the Testament, what re­uerence and deuotion is now to be performed by me, and all Christian [Page 305]people in the presence of this Sacra­ment, in receauing the most preci­ous body of Christ?

8. Many go to sundry places to visit the Reliques of Saints, and are astonished when they heare of their miraculous works: they behould the spacious buildings of their Chur­ches, & kisse their sacred bones wrap­ped in silke and gould: And behold thou art heere present with me on the altar, my God, the Holy of Ho­lies, the maker of all things, & Lord of Angels. Oftentimes in those de­uotions there is but curiosity of men and nouelty of the beholders in the seeing of such sights, and little fruite of amendment is gotten thereby, e­specially where there is so vncon­stant wandring without true contri­tion. But here in the Sacrament of the altar, thou art present, my Lord, God and Man, Christ Iesus, where also plentifull fruite of euerlasting saluation is obtained, as often as thou art worthily, and deuoutly recea­ued. No leuity, no curiosity, or sensuallity draweth vnto this, but firme faith, deuout hope, and sin­cere [Page 306]charity.

9. O God the inuisible Crea­tour of the world, how wonder­fully doest thou deale with vs! how sweetly and graciously doest thou dispose of all things with thy elect, to whome thou offerest thy selfe to be receaued in the Sacrament! O this exceedeth all vnderstanding of man; this chiefly draweth the harts of the deuout, and inflameth their desire. For thy true faithfull seruants that dispose their whole life to amend­ment, by this most worthy Sacra­ment, oftentimes receaue great grace of deuotion, and loue of vertue.

10. O admirable & hidden grace of this Sacrament, which only the faithfull of Christ do know: but the vnfaithfull, and such as are slaues vnto sinne, cānot conceaue nor feele. In this Sacrament spirituall grace is giuen, and lost vertue is restored in the soule: and beautie disfigured by sinne returneth. againe. This grace is sometimes so great, that with the fuinesse of deuotion, which is here giuen, not only the mind, but the weake body also feeleth great in­crease [Page 307]of strength.

11. Our coldnesse & negligence surely is much to be bewailed & pit­tied, that we are not drawne with greater affection to receaue Christ, in whome all the hope and merit of those that are to be saued doth cō fist. For he is our sanctification and redemption: he is the comfort of passengers, and the euerlasting frui­tion of Saints. It is much therfore to be lamented that many do so lit­tle consider this comfortable myste­rie, which reioyceth heauen, and preserueth the whole world▪ O blindnes and hardnes of mans hart, that doth not more deeply weigh the greatnes of so vnspeakable a gift, but rather comes by the daily vse therof, to regard it little or nothing.

12. For if this most holy Sacra­ment should be celebrated in one place only, and consecrated by one only Priest in the world: with how great desire doest thou thinke would men be affected to that place: and what esteeme would they haue of such a Priest of Almighty God, by whome they might enioy the conso­lation [Page 308]of these diuine mysteries? but now there are many Priests, & Christ is offered vp in many places, that so the grace and loue of God to man may appeare so much the greater, how much the more this sacred Cō ­muniō is cōmon through the world. Thāks be vnto thee, good Iesu, euer­lasting Pastour of our souls, that hast vouchsafed to refresh vs poore & ba­nished men, with thy precious Body & Bloud, & to inuite vs to the recea­uing of these mysteries with the words of thy owne mouth, saying: Come vnto me all ye that labour and are burdened,Matt. 11. and I wil refresh you.

CHAP. II. That great goodnesse and charity of God is bestowed vpon man in this Sacrament.

The voice of the Disciple.

PRESVMING of thy goodnesse and great mercy, o Lord, being sicke, I approach vnto my Sauiour, hungry and thirsty to the fountaine [Page 309]of life, needy to the King of heauen, a seruant vnto my Lord, a creature to my Creator, desolate to my mer cifull comforter. But whence is this to me, that thou vouchsafest to come vnto me? Who am I that thou shouldest giue thy selfe vnto me?Luc. 1. How dare a sinner presume to ap peare before thee? And thou, how doest thou vouchsafe to come vnto a sinner? Thou knowest thy seruant, and seest that he hath no good thing in him, for which thou shouldest bestow this benefit vpon him I con­fesse therfore my vnworthinesse, & I acknowledg thy goodnesse: I praise thy mercy, and giue thee thanks for this thy vnspeakable charity. For thou doest this for thine owne good­nesse, not for any merits of mine, to the end that thy goodnesse may be better knowne vnto me, thy charity more aboundantly shewed, and thy humility more highly commended. Since therfore it is thy pleasure, and hast commanded that it should be so, this thy boūty is also pleasing to me, and do wish that my offences may be no hinderance.

2. O most sweet and bountifull Iesu, how great reuerēce & thanks, with perpetuall praise is due vnto thee for the receauing of thy sacred body, whose worth and dignity no man is able to expresse! But what shall I thinke of at this time, now that I am to receaue this diuine Sa­crament, and to approach vnto my Lord, to whome I am not able to giue due reuerence, and yet I desire to receaue him deuoutly? What can I thinke better, and more profitable, then to humble my selfe wholy be­fore thee, and to exalt thy infinite goodnesse aboue me? I praise thee my God, & will exalt thee for euer: and I do despise, and submit my self vnto thee, euen into the depth of my vnworthinesse.

3. Behould thou art the Holy of Holies, and I the skum of sinners! behold thou bowest thy selfe downe vnto me, who am not worthy so much as to looke vp vnto thee! Be­hould thou commest vnto me: it is thy will to be with me,Psal. 77. thou inui­test me to thy banquet.Ioan. 6. Thou wilt giue me the food of heauen, and [Page 311]bread of Angels to eate, which is no other truely then thy selfe, the liue­ly bread, that descendest from hea­uen, and giuest life vnto the world.

4. Behould from whence this loue proceedeth! what kind of fa­uour and benignity is this which shi­neth vpon vs! What thankes and praises are due vnto thee for these benefits! O how good and profitable was thy counsell, when thou ordai­nedst it! How sweet & pleasant the banquet when thou gauest thy selfe to be our food! How wonderfull thy worke, o Lord, how powerfull thy vertue, how vnspeakable thy truth! For thou saidst the word,Gen. 1 & Psal. 148. and all things were made; & this was done which thou commanndest.

5. A thing of gr [...]at admiration, and worthy of faith, and surpassing the vnderstanding of man, that thou, my Lord God, true God & Man, shouldest be wholy cōteyned vnder a small forme of bread & wine, and shouldest be eaten by the receauer without being cōsumed. Thou who art the Lord of all things, and stan­dest in need of none, hast pleased to [Page 312]dwell in vs by meanes of this thy Sa­crament: preserue my heart and bo­dy vnspotted, that with a cheerfull and pure conscience I may often ce­lebrate thy mysteries, and receaue thē to my euerlasting health, which thou hast chiefly ordained & institu­ted for thy honour, and perpetuall memory.

6. Reioyce my soule, and giue thanks vnto God for so noble a gift, and singular comfort left vnto thee in this vale of teares. For as often as thou callest to mind this mysterie, and receauest the body of Christ: so often dost thou worke the worke of thy redemption, and art made par­taker of all the merits of Christ. For the charity of Christ is neuer dimi­nished, and the greatnesse of his mercy is neuer lessened. Therefore thou oughtest alwaies to dispose thy selfe hereunto by a fresh renewing of thy mind, and to weigh with atten­tiue consideration this great mystery of thy saluation. So great, new, and ioyfull it ought to seeme vnto thee, when thou sayest, or hearest Masse, as if the same day Christ first [Page 313]descending into the wombe of the Virgin, were become man, or han­ging on the crosse, did suffer and dye for the saluation of mankind.

CHAP. III. That it is profitable to communi­cate often.

BEHOLD, o Lord, I come vnto thee,Ps. 67. that I may be comforted in thy gift, and be delighted in thy holy banquet, which thou, o Lord hast prepared in thy sweetnesse, for the poore. Behold in thee is all whatsoeuer I can, or ought to desire: thou art my health, and my redēp­tion, my hope and my strength, my honour, and my glory. Make ioy­full therefore this day, the soule of thy seruant,Psal. 85. for that I haue lifted it vp to thee my sweet Iesus I desire to receaue thee now with deuotion, and reuerence. I do long to bring thee into my house, that with Za­chaeus I may deserue to be blessed by thee, and numbred amongst the children of Abraham. My soule thir­steth [Page 314]to receaue thy body, my heart desireth to be vnited with thee.

2. Giue thy selfe to me, and it sufficeth. For besides thee no com­fort is auailable. I cannot be with­out thee, nor liue without thy visi­tation. And therefore I must often come vnto thee, and receaue thee as the only remedy of my health, least perhaps I faint in the way, if I be depriued of thy heauenly food. For so, most mercifull Iesus, thou once didst say, preaching to the people, and curing sundry diseases:Matt 15. I will not send them home fasting,Matt. 8. least they faint in the way. Deale thou therfore in like māner now with me, who hast vouchsafed to leaue thy selfe in the Sacrament for the com­fort of the faithfull. For thou art the sweet refection of the soule, and he that eateth thee worthily, shall be partaker, and heire of euerlasting glory. It is necessary for me, that do so often fall and sinne, so quick­ly wax dull and faint, that by often praiers & confession, and receauing of thy sacred body, I renew, clense, and inflame my selfe, least perhaps [Page 315]by long abstayning I fall from my holy purpose.

3. For man is prone vnto euill from his youth,Gen. 8. and vnlesse this di­uine remedie help him, he quickly slideth to worse. This holy Cōmu­nion therfore draweth back from e­uill, and comforteth in good, For if I be now so often slack and negligent when I communicate, or say Masse, what would become of me, if I re­ceaued not this remedy, and sought not after so great a help? Though euery day I be not fit, nor well pre­pared to say Masse, I will endea­uour notwithstanding at conueni­ent times to receaue the diuine my­steries, and make my selfe partaker of so great a grace. For this is the onely chiefe comfort of a faithfull soule, whilst she wandreth frō thee in this mortall body, that being mindfull of her God, she often re­ceaue her Beloued with a deuout mind.

4. O wonderfull benignity of thy mercy towards vs, that thou, Lord God, the Creatour and giuer of life to all spirits, doest vouchsafe [Page 316]to come vnto a poore soule, & with thy whole Godhead and humanity to replenish her hunger O happy mind and blessed soule, that deser­ueth to receaue thee, her Lord God, with deuout affection, and in recea­uing of thee to be filled with spiritu­all ioy! O how great a Lord doth she intertaine! How beloued a ghest doth she harbour! how pleasant a compa­nion doth she receaue! how faithful a friend doth she accept! how beau­tifull and noble a spouse doth she imbrace! she imbraceth him who is to be loued aboue all that is beloued, and aboue all things that may be de­sired. Let heauen and earth and all their beauty be silēt in thy presence. For what beauty and praise soeuer they haue, it is receaued from thy bounty, and shall not equall the beauty of thy name, of whose wis­dome there is no end.Psal. 146.

CHAP. IIII. That many benefits are bestowed vpon them that communi­cate deuoutly.

The voice of the Disciple.

MY Lord God,Psal. 20. preuent thy seruant in the blessings of thy sweetnesse, that I may deserue to ap­proach worthily and deuoutly to thy holy Sacrament: stirre vp my heart vnto thee, and deliuer me frō all heauines and slouth:Psal. 105. visit me with thy comfort, that I may tast in spi­rit thy sweetnesse, which plentifully lyeth hid in this Sacrament, as a fountaine, Giue light also to mine eyes to behold lo great a mystery, and strengthen me to belieue it with vndoubted faith. For it is thy worke, and not mans power, thy sacred in­stitution, not mans inuention. For no man is of himselfe able to com­prehend & vnderstand these things, which surpasse the vnderstanding e­uen of Angels. What therfore shall [Page 318]I vnworthy sinner, earth and ashes, be able to search and comprehend of so high and sacred a mysterie?

2. O Lord in sincerity of hart, with a good and firme faith, and at thy commaundement, I come vnto thee with hope and reuerence, and do verily belieue, that thou art heere present in the Sacrament, God and Man. Thy holy pleasure is, that I receaue thee, and by charity do vnite my selfe vnto thee. Wherfore I do recurre vnto thy Clemency, and do craue speciall grace, that I may who­ly melt in thee, and abound with loue, and heerafter neuer admit any externall comfort. For this most high and worthy Sacrament is the health of the soule and body, the remedy of all spirituall sicknes: by it my vices are cured, my passions bridled, temptations ouercome or weakened, greater grace infused, vertue increased, faith confirmed, hope strengthened, and charity in­flamed and enlarged.

3. For thou hast bestowed, & still oftentimes doest bestow many benefits in this Sacrament vpon thy [Page 319]beloued that receaue it deuoutly, my God the Protectour of my soule, the strengthener of humane frailty, and the giuer of all in ward comfort. Thou impartest vnto them much comfort against sundry tribulations, and liftest them vp from the depth of their owne basenes, to the hope of thy protection, and doest inward­ly refresh and illustrate them with a certaine new grace, in such sort, that they who before Communion felt themselues heauy and indisposed, afterwards being strengthened with heauenly meate and drinke, do find in themselues a great change to the better: Which thou doest so dispose to thy elect, that they may truly ac­knowledge, and patiently proue, how great their owne infirmity is, and what benefit and grace they re­ceaue from thee. For they of them­selues are cold, dull, and vndeuout, but by thee they are made feruent, agile, and full of deuotion. For who is there, that approaching humbly vnto the Fountaine of sweetnesse, doth not carry away from thence at least some little sweetnesse? Or who [Page 320]standing by a great fire, receaueth not some small heate therby?Esa. 12. Leuit. 6. Thou art a fountaine alwaies full & ouer­flowing, a fire euer burning and ne­uer decaying.

4. Wherfore if I cannot draw at the full out of this fountaine, nor drinke my fill, I will notwithstan­ding set my lips to the mouth of this heauenly conduite, that I may draw from thence at least some small drop to refresh my thirst, to the end I wither not wholy away and perish. And though I be not altogeather ce­lestiall, nor so inflamed as the Che­rubims & Seraphims, not with stan­ding I will endeauour to apply my selfe to deuotion, and dispose my heart to obtaine some small sparke of diuine fire by humble receauing of this life-giuing Sacrament. And whatsoeuer is hereunto wanting in me, good Iesu, most blessed Saui­our, do thou supply for me, most benigne & gratious Lord, who hast vouchsafed to call vs vnto thee, say­ing: Come vnto me all ye that la­bour and are burdened,Matt. 11. and I will refresh you.

5. I labour in the sweate of my browes, I am vexed with griefe of hart, I am burdened with sins, I am troubled with temptations, I am in­tangled and oppressed with many e­uill passions, and there is none to help me, none to deliuer and saue me, but thou, Lord God, my Saui­our, to whome I commit my selfe, and all mine, that thou maist keep me, and bring me to life euerlasting. Receaue me to the honour and glo­ry of thy name, who hast prepared thy Body and Bloud to be my meat and my drinke. Graunt, Lord God, my Sauiour, that by frequenting thy mysteries, my zeale and deuotion may increase.

CHAP. V. Of the dignity of this Sacrament, and Priestly sunction.

The voice of Christ.

IF thou hadst angelicall purity, & the sanctity of S. Iohn Baptist,Matt. 11. thou wert not worthy to receaue, [Page 322]nor handle this Sacrament. For it is not within the compasse of the de­serts of men, that man should con­secrate and handle the Sacrament of Christ, and receaue for food the bread of Angells.Psal. 77. A great mystery, and great is the dignity of Priests, to whome is graunted that, which is not permitted to the Angells. For Priests only instituted in the Church, haue power to celebrate, and con­secrate the bodie of Christ. The Priest is the Minister of God, vsing the wordes of God, by Gods com­maundement, and appointment; but God is there the principall actour, and inuisible worker, to whome is subiect all that he pleaseth,Gen. 1. Psal. 148. Rom. 9. and all that he commaundeth, doth obey.

2. Thou oughtest therefore to giue more credit to God Almighty in this most excellent Sacrament, then to thine owne sense, or to any visible sign. And therfore thou art to come vnto this Mystery with feare and reuerence. Consider attentiue­ly with thy self, what that is, wherof the Ministry is deliuered vnto thee by the imposition of hands of the [Page 323]Bishop. Behould thou art made a Priest, & consecrated to say Masse:1. Tim. [...]. see now that in due time thou offer Sacrifice vnto God faithfully & de­uoutly, and carry thy selfe so, as thou maist be without reproofe. Thou hast not lightned thy burthe, but art now bound with a straiter band of discipline, and art obliged to a more perfect degree of sanctity. A Priest ought to be adorned with all kind of vertues, and to giue e­xample of good life to others. His conuersation should not be accor­ding to the ordinary and common proceedings of men,Phil. 3. but like to the Angels in heauen, or to perfect men on earth.

3. A Priest clothed in sacred garments is the Vicegerēt of Christ, to pray humbly,Heb. 5. & with a prostrate mind vnto God for himselfe & the whole people. He hath before, and behind the signe of the Crosse of our Lord, to the end he may euer re­member the Passion of Christ: he beareth the Crosse before him in the Vestement, that he may diligently behould the foot-steps of Christ, [Page 324]and feruently endeauour to follow them. He is behind marked with the crosse, that he may patiently suf­fer for God whatsoeuer aduersities shall be layd vpon him by others. He beareth the crosse before, that he may lament his owne sinnes, and the same he hath also behind, that he may with a compassionate hart bewaile the offences of others, and know that he is place as a media­tour betweene God and the sinner. Neither ought he to cease frō praier and holy oblation, till he deserue to obtaine grace and mercy. When a Priest doth celebrate, he honoureth God, reioyceth the Angels, edifieth the Church, helpeth the liuing, giueth rest to the dead, and ma­keth himselfe partaker of all good deeds.

CHAP. VI. An Interrogation of the exercise before Communion.

The voice of the Disciple.

VVHEN I weigh thy great­nesse, o Lord, and my vnworthinesse, I tremble, and am confounded in my selfe. For if I come not vnto thee, I fly from life, & if I vnworthily intrude my selfe, I incurre thy displeasure. What therfore shall I do my God, my helper, and my counsellour in ne­cessity?

2. Teach me the right way, ap­point me some brief exercise sutable to this holy mysterv of sacred Com­munion. For it is good for me to know, how I should reuerently & deuoutly prepare my heart vnto thee, for the profitable receauing of thy Sacrament, or for the celebrating of so great and diuine a Sacrifice.

CHAP. VII. Of the discussing of our owne conscience, and purpose of amendment.

The voice of the Beloued.

ABOVE all things, the Priest of God ought to come to ce­lebrate, handle, and receaue this Sacrament with great humility of hart, and lowly reuerence, with a full faith, and a Godly desire of the honour of the diuine Maiesty. Exa­mine diligently thy conscience, and to thy power, purge and clense it with true contrition, and humble confession: so as there may be no­thing in thee, that may be burden­some vnto thee, or that may breed thee remorse of conscience, and hin­der thy free accesse to these heauenly mysteries. Repent thee of all thy sinnes in generall, and in particuler bewaile thy daily offences. And if thou hast time, confesse vnto God in the secret of thy hart, all the my­series of thy disordered passions.

2. Lament and grieue, that thou art yet so subiect to sensuality, and so addicted to the world, so vnmor­tified in thy passions, so full of the motions of concupiscence, so vn­watchfull ouer thy outward senses, so often intangled with many vaine fantasies, so vehemently inclined to outwardthings, so negligent in the interiour, so prone to laughter and immodesty, so hard to teares & cō ­punction, so prompt to ease & plea­sures of the flesh, so dull to austerity & feruour, so curious to heare newes and see vaine sights, so slack to imbrace that which tends to thine owne humiliation and contempt, so couetous of aboundance, so niggard­ly in giuing, so fast in keeping, so in­considerate in speach, so vnbridled to silence, so loose in manners, so outragious in deedes, so greedy to meate, so deafe to the word of God, so hasty to rest, so slow to labour, so watchful to tales, so drowsy to watch in the seruice of God, so hasty to the end therof, so inconstant in attenti­on, so negligent in saying thy office, so vndeuout in saying Masse, so dry [Page 328]in receauing, so quickly distracted, so seldome wholy recollected, so suddainly moued to anger, so apt to take displeasure against another, so prone to iudge, so seuere to repre­hend, so ioyfull in prosperity, so weake in aduersity, so often purpo­sing much good, and performing little.

3. These and other thy defects confessed, & bewailed with sorrow, and great dislike of thine owne infir­mity, make a firme purpose alwaies to amend thy selfe, and to go for­wards in vertue. Then with full re­signation, and with thy whole will offer thy selfe vp to the honour of my name, a perpetuall sacrifice in the altar of thy hart, faithfully com­mitting thy body & soule vnto me, that thou maist so also deserue to come worthily to offer sacrifice vnto God, and to receaue profitably the Sacrament of my body.

4. For there is no oblatiō more worthy, nor satisfaction greater, for the washing away of sinnes, then to offer vp our selues vnto God purely and wholy with the oblation of the [Page 329]Body of Christ in the Masse, and in Communion. And when a man shal haue done what lyeth in him, and shall be truly penitent, as I liue,Ezec. 18. saith our Lord, who will not the death of a sinner, but rather that he be con­uerted and liue, I will not remember his sinnes any more, but they shall be all forgiuen him, and fully par­doned.

CHAP. VIII. Of the oblation of Christ on the Crosse and resignation of our selues.

The voice of the Beloued

AS I willingly offered vp my selfe vnto God my Father, with my hands stretched forth on the Crosse, and my body naked for thy sinnes, so that nothing remained in me that was not turned into a sa­crifice, for the appeasing of the di­uine wrath: so oughtest thou also to offer vp thy selfe willingly vnto me daily in the Masse, as a pure and ho­ly oblation, with thy whole force, [Page 330]and desire, in as harty a manner as thou canst. What do I require of thee more,Prou. 23. then that thou resigne thy selfe wholy vnto me? Whatsoe­uer thou giuest besides thy selfe, is of little accompt in my sight, for I seeke not thy gift, but thee.

2. As it would not suffice thee to haue all things whatsoeuer be­sides me; so neither can it please me whatsoeuer thou giuest, if thou of­ferest not vp thy selfe. Offer thy selfe vnto me, and giue thy selfe, all that thou art, for God, and thy offering shall be gratefull. Behould I offered vp my selfe wholy vnto my Father for thee, and gaue my whole body, & bloud for thy food, that I might be wholy thine, and thou remaine mine. But if thou abidest in thy self, and doest not offer thy selfe vp freely vnto my will, thy oblation is not entire, neither shall the vnion betweene vs be perfect. Therfore a free offering vp of thy selfe into the hands of God, ought to go before all thy actions, if thou wilt obtaine free­dome and grace. For this cause so few become in wardly illuminated, [Page 331]and enioy true liberty of hart, for that they do not resolue wholy to deny themselues. My saying is vn­doubtedly true:Ioan. 14. Vnlesse one forsake all, he cannot be my Disciple. If thou therfore wish to be mine, offer vp thy self vnto me with thy whole de­sires.

CHAP. IX. That we ought to offer vp our selues & all that is ours vnto God, and to pray for all.

The voice of the Disciple.

THINE, O Lord, are all things that are in heauen and in earth.Psal: 23. I desire to offer vp my self vnto thee, as a free oblation, and to remaine alwaies thine O Lord, in sincerity of my hart, I offer my selfe vnto thee this day, in sacrifice of perpe­tuall praise, to be thy seruant for e­uer. Receaue me with this holy ob­lation of thy precious body, which in the presence of the Angells inui­sibly attending heere vpon thee, I [Page 332]offer vp this day vnto thee, that it may be to the health of my soule, and the saluation of all thy people.

2. I offer vnto thee, o Lord, all my sinnes & offences, which I haue committed in the sight of thee, and thy holy Angels, frō the day wher­in I first could sinne, to this houre, vpon thy holy altar: that thou maist consume and burne them al with the fire of thy charity, and wash out all the staines of my sinnes, and cleanse my conscience from all offence, and restore to me againe thy grace, which I lost by sinne, forgiuing me all my offences, and receauing me merci­fully in the kisse of peace.

3. What can I do for my sinns, but humbly confesse and bewaile them,Psal. 31. and intreat alwaies for mer­cy without intermission? I beseech thee, heare me in thy aboundant mercy, when I stand before thee my God. All my sinnes are very displea­sing vnto me I will neuer commit them any more, but I am sory, and will be sory for thē as long as I liue, and am ready to do pennance and to satisfy for thē to the vttermost of [Page 333]my power. Forgiue me, o God, forgiue me my sinnes, for thy holy names sake: saue my foule, which thou hast redeemed with thy preci­ous Bloud. Behould I commit my selfe vnto thy mercy, I refigne my selfe ouer into thy hands. Do with me according to thy goodnesse, not according to my wickednes, and manifold iniquity.

4. I offer vp also vnto thee all whatsoeuer is good in me, although it be very little and imperfect, that thou maist amend and sanctify it, that thou maist make it gratefull and acceptable vnto thee, and alwaies perfect more and more that which thou hast begun, and bring me al­so, who am the slouthfull and vn­profitable creature, to a good and blessed end.

5. I offer vp also vnto thee all the Godly desires of deuout per­sons, the necessities of my parents & friends, my brethren & sisters, & of al those that are deere vnto me, & that haue done good either to myself or others for thy loue, and that haue desired me to say Maste and pray for [Page 334]them, & all theirs, whether they be yet aliue, or already dead: that they all may receaue the help of thy grace and comfort, protection from dan­gers, delinery from paine, and being freed from all euills, may ioyfully giue worthy thankes to thee.

6. I offer vp also vnto thee my prayers, and sacrifices, especially for them who haue in any thing wron­ged, grieued, or slaundered me, or haue done me any domage or dis­pleasure, and for those also, whome I haue at any time grieued, trou­bled, and scandalized by words, or deeds, wittingly, or at vnawares: that it may please thee to forgiue vs al our sinnes & offences, one against the o­ther. Take, o Lord, from our harts all iealousie, all indignation, wrath, & contention, and whatsoeuer may hurt Charity, and weaken brother­ly loue. Haue mercy, o Lord; haue mercy on those, that craue thy mer­cie: giue grace vnto them, that stand in need thereof, and graunt that we may be worthy to enioy thy grace, and attaine to life euerlasting, Amen.

CHAP. X. That the holy Communion is not lightly to be forborne.

The voice of the Beloued.

THOV oughtest often to haue recourse to the Fountaine of grace, and of diuine mercy, to the Fountaine of goodnesse, and of all piety, that thou maist be cured of thy sinnes and passions, and deserue to be made more strong and vigilant against all temptations and deceipts of the Diuell. The enemie knowing the greatest profit, and remedie to consist in the holy Communion, en­deauoureth by all meanes and occa­sions to withdraw and hinder faith­full and deuout persons from it.

2. Some when they purpose to receaue the sacred Communion, suf­fer greatest assaultes of the Diuell. For that wicked spirit (as is written in Iob) cōmeth amongst the Sonnes of God, to trouble them with his [Page 336]accustomed malice & impiety, or to make them ouer fearfull & perple­xed, that so he may diminish their affection, or by his subtile assaultes, take away their faith, to the end they may either altogeather abstaine frō this diuine food, or at least come vnto it with lesse deuotiō. But there is no heed to be taken of his frauds and malicious suggestions, be they neuer so filthy and hideous, but all is to be turned back vpon his owne head. We ought to contemne and scorne him miserable wreth, and not to omit the sacred communion for his assaults, and the troubles which he raiseth.

3. Oftentimes also an excessiue care for the obtaining of deuotion, and a certaine anxiety for the ma­king of our Confession hindreth vs. Follow in these occasions the counself of the wise, and put away all anxiety and scruple, for it hin­dreth the grace of God, and ouer­throweth deuotion. Omit not for e­uery small vexation of the mind which happeneth, to receaue this holy Sacrament, but go presently to [Page 337]confession, and willingly forgiue o­thers, whatsoeuer offences they haue done against thee: and if thou hast offended any, humbly craue par­don, and God will willingly forgiue thee.

What auaileth it to delay confession, and to defer receauing? Purge thy selfe with speed, spit out the venom presently, make hast to take a remedy, and thou shalt find it better, then if thou deferredst it long. If thou omittest it to day for this cause, perhaps to morrow some greater will fall out, & so thou maist be hindred a long time from these di­uine mysteries, and become more vnfit. Stirre vp thy selfe, and shake off all heauinesse and flouth, with the greatest force and speed thou canst. For it profiteth nothing to cō ­tinue long in disquietnes and trou­ble of mind, and for daily occurring impediments to withdraw thy selfe from the Sacraments. Yea it hurteth very much to defer Communion long, for it is wont to breed a great and dangerous dulnesse. Alas, some cold and dissolute people, do wil­lingly [Page 338]delay their confession, & do therfore defer the sacred Commu­nion, least they should be bound to greater watch ouer themselues.

5. O how little charity & weake deuotion haue they that so easily o­mit the receauing of these holy my­steries! How happy is he and grate­full to God, who ordereth so his life, and keepeth his conscience in such purity, that he may be readie and fit to communicate euery day, if it were conuenient & might be done without note. If any one sometimes abstaine of humility, or by reason of some lawfull impediment, he is to be commended for the reuerence which therin he sheweth. But if it proceedeth of coldnesse, he must stir himselfe vp, & do what lieth in him, and God will prosper his desire, for the good will he hath to do it, which God doth chiefly respect.

6. And when any lawfull hin­drance doth happen, he must alwaies haue yet a good will, and louing de­sire to communicate, and so shall he not loose the fruit of the Sacrament. For a deuout person may euery day [Page 339]and houre profitably and without let, receauc Christ spiritually: and yet on certaine daies, and at time ap­pointed he ought to receaue Sacra­mentally with a reuerend desire the Bodie of his Redeemer, and rather seeke the honour and glory of God,1. Cor. 11. then his owne comfort. For he cō ­municateth mystically, and [...] inui­sibly fed, as often as he deuoutly calleth to mind the mysterie of the Incarnation, and the Passion of Christ, and is inflamed with his loue.

7. He that prepareth not him­self, but when a feast draweth neere, and when custome compelleth him therunto, shall often be vnprepared. Blessed is he that offereth himselfe vp as an Holocaust & burnt offring to our Lord, as often as he doth ce­lebrate or communicate. Be not too long nor too short in saying Masse, but keep the accustomed manner of those, with whome thou liuest. Thou oughtest not to be tedious & troublesom to others, but to obserue the common course according to the appointment of thy Superiours: and [Page 340]rather frame thy selfe to the profit of others, then to thine owne deuotion or desire.

CHAP. XI. That the Body of Christ, and the holy Scripture are most necessary vnto a faythfull soule.

The voice of the Disciple.

OMOST sweet Lord Iesu, how great is the delight of a deuout soule that feasteth with thee in thy banquet, where there is no other meate offered to be eaten, but thy selfe her only beloued, and most to be desired aboue all the desires of her hart. And verily it would be a great comfort vnto me, to powre out teares from the bottome of my hart in thy presence,Luc. 7. and with de­uout Magdalen to wash thy feet with the teares of mine eyes. But where is this deuotion? Where is so plentifull shedding of holy teares? Surely in the sight of thee and thy holy Angels, my whole hart should [Page 341]be inflamed and dissolue into teares for ioy. For I enioy thee in the Sa­crament really present, although hidden vnder another forme.

2. For to behould thee in thine owne diuine brightnesse, mine eyes would not be able to endure it, nei­ther could the whole world stand in the clearnesse of the glory of thy Ma­iesty. Thou therfore prouidest for my weaknesse in that thou couerest thy selfe vnder the Sacrament. I do really enioy and adore him, whome the Angels adore in heauen, but I as yet for the time in faith, they in his proper forme, and without shad­dow. I ought to be contented with the light of true faith, and to walke therin, vntill the day of euerlasting brightnesse breake forth, and the shaddowes of figures passe away. But when that shall come which is perfect,1. Cor. 13. the vse of Sacraments shall cease. For the blessed in heauenly glory need not the remedy of Sacra­ments, who reioyce without end in the presence of God, behoulding his glory face to face, and being trās­formed by his brightnesse into the [Page 342]brightnesse of the incomprehensible Deity, they tast the word of God made flesh, as he was from the be­ginning, and as he remaineth for e­uer.

3. Whilst I remember these thy wonderfull works, all spirituall cō ­fort whatsoeuer becometh very te­dious vnto me: for that as long as I behould not my Lord openly in his glory, I make no accompt of what­soeuer I see or heare in this life. Thou art my witnes, o God, that nothing can comfort me, no creature giue me rest, but thou my God, whome I desire to behould euerla­stingly. But this is not possible whilst I remaine in this mortall life. Ther­fore I must frame my selfe to much patience, & submit my selfe to thee in all my desires.Heb 10. & 11. For thy Saints al­so, o Lord, who now reioyce with thee in the Kingdome of heauen, whilest they liued expected in faith and great patience the comming of thy glory. What they belieued, I belieue; what they hoped for, I ex­pect; whither they are come, I trust I shall come by thy grace. In the [Page 343]meane time I will goe forward in faith, strengthened by the examples of the Saints. I haue also deuout bookes for my comfort, and for the guide of my life, and aboue all these, thy most holy Body for a singular remedie and refuge.

4. For I perceaue two things to be chiefly necessary for me in this life, without which this miserable life would be insupportable vnto me. Whilst I am kept in the prison of this bodie, I acknowledge my selfe to stand in need of two things, to wit, food, and light. Thou hast therfore giuen vnto me,Ioan. 6. weake crea­ture, thy sacred Bodie for the refe­ction of my soule & bodie, and hast set thy word as a light vnto my feet:Psal. 118. without these two I could not well liue. For the word of God is the light of the soule, & thy Sacrament, the bread of life.Psal. 22. Heb. 9. &c 13. These also may be called the two tables set on the one side & the other, in the store-house of the holy Church. One is the table of the holy Altar, conteyning the sa­cred bread, that is, the precious bo­dy of Christ: the other is of the di­uine [Page 344]law, conteyning holy doctrine, teaching true faith, and certainely leading to the part of the Temple within the veile, where are the Ho­ly of Holies. Thanks be vnto thee, Lord Iesu, light of euerlasting light, for thy table of holy doctrine, at which thou seruest vs by thy ser­uants the Prophets and Apostles, & other Doctours.

5. Thanks be vnto thee Creatour and Redeemer of man, who to ma­nifest thy charity to the whole world hast prepared a great supper,Luc. 14. wherin thou hast offered to be eaten, not the mysticall lambe, but thine owne most sacred Body and Bloud,Ioan. 6. reioy­cing all the faithfull with thy holy banquet, and replenishing them to the full with thy heauenly Cuppe,Psal. 22. in which are all the delights of heauen,Sap. 16. and the holy Angels do feast with vs, but with a more happy sweet­nesse.

6. O how great and honorable is the office of Priests, to whome it is graunted with sacred words to con­secrate the Lord of Maiesty, with their lips to blesse him, with their [Page 345]hands to hould him, with their own mouth to receaue him, and to admi­nister him to others! O how cleane ought to be those hands! How pure that mouth! How holy the body! How vnspotted the hart of the Priest, into whome the Author of purity so often entreth! Nothing but holy, no word but chast and profitable ought to proceed from the mouth of the Priest, which so often receaueth the Sacrament of Christ.

7. Simple and chast ought to be the eyes, that are wont to behould the body of Christ, the hands pure and lifted vp to heauen, that vse to handle the Creator of heauen and earth. Vnto the Priests especially it is said in the Law: Be ye holy,Leuit. 19. & 20. for that I your Lord God am holy.

8. Assist vs Almighty God with thy grace, that we, who haue vnder­taken the office of Priesthood, may serue thee worthily and deuoutly in all purity, and with a sincere consci­ence. And if we cannot liue in so great innocency as we ought to do, graunt vs notwithstanding in due manner to bewaile the sinnes which [Page 346]we haue committed, and in the spi­rit of humility, and sincere intenti­on to serue thee heerafter with more feruour.

CHAP. XII. That he that is to communicate, ought to prepare himselfe with great diligence.

The voice of the Beloued.

I AM the louer of purity,Psal. 23. & Matt. 5. and the giuer of all sanctitie. I seek a pure hart, and there is the place of my rest.Marc. 14. & Luc. 22. Make ready & adorne for me a great chamber, and I will make with thee the Pasch with my Disci­ples. If thou wilt haue me come vn­to thee, and remaine with thee, purge the old leauen,1. Cor. 5. and make cleane the dwelling of thy hart: shut out the whole world, and all tumult of vi­ces: sit like a sparrow solitary vpon the house top, and thinke of thy of­fences in the bitternesse of thy soule. For euery louer prepareth the best [Page 347]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 [Page 348]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 [Page 349]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 [Page 350]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 [Page 351]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 [Page 352]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, [Page 353]who out of a vehement desire of re­ceauing, and a feeling affection of hart, could not containe themselues from weeping, but with the desire both of soule and body they earnest­ly longed after thee, o God, the liue­ly fountaine, being not otherwise able to temper nor satisfie their hun­ger, but by receauing thy body with all ioy and spirituall greedinesse.

2. O most ardent faith of those persons, a probable argument of thy sacred presēce.Luc. 24. For these truly know their Lord in the breaking of bread, whose hart burneth so within them, whilst thou; o blessed Iesu, walkest with them. Such desire and deuo­tion, so vehement loue and feruen­cy is oftentimes far off from me. Be mercifull vnto me, good Iesu, sweet & benigne Lord, and graunt me thy poore needy creature, to feele some­times at least, in this holy Sacramēt, a little cordiall desire of thy loue that my faith may be more strength­ned, my hope in thy goodnesse in­creased, and that my charity once perfectly inflamed, after the rafting of heauēly Manna, may neuer decay.

3. Thy mercy, o Lord, is able to giue me the grace I desire, and to visit me in thy bounteous clemency with the spirit of feruour, when it shall please thee. For although I burn not with so great desire as those that are so especially deuoted vnto thee: yet notwithstanding by thy grace, I desire to haue this great in­flamed desire, praying and crauing that I may participate with all such thy feruent louers, and be numbred among them in their holy compa­ny.

CHAP. XV. That the grace of deuotion is obtayned by humility and deny all of our selues.

The voice of the Beloued.

THOV oughtest to seeke the grace of deuotion instantly, to aske it earnestly, to expect it patient­ly and confidently, to receiue it ioy­fully, to keep it humbly, to worke [Page 355]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 [Page 356]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 [Page 357]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, [Page 358]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 [Page 359]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 [Page 360]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, [Page 361]hope, and purity, as thy most bles­sed Mother the glorious Virgin Ma­ry receaued, and desired thee, when she humbly and deuoutly answered the Angell, who declared vnto her the mystery of the Incarnation, and sayd: Behold the handmaid of our Lord,Luc. 1. let it be done vnto me accor­ding to thy word.

3 And as thy blessed Forerun­ner, the most excellent amongst the Saints Iohn Baptist cheerfully lea­ped with ioy of the holy Ghost, whilst he was yet shut vp in his mo­thers wombe: and afterwards seing Iesus walking amongst men, hum­bling himselfe very much, said with deuout affection: The friend of the Bridegrome that standeth & heareth him,Ioan. 3. reioyceth with ioy for the voice of the Bridegrome: so I also wish to be inflamed with great and holy desires, and to offer my selfe vp to thee with my whole hart. Wher­fore I offer also and present vnto thee the ioyes, feruent desires, excesses of mind, spirituall illuminations, & heauenly visions of all deuout harts, with all the vertues and praises exer­cised, [Page 362]and to be exercised by all creatures in heauen and earth, for my selfe, and all such as are com­mended to me in prayer, that by all thou maist be worthily praised, and glorified for euer.

4. Receaue, my Lord God, the affections of my hart and desires, which I haue to giue thee, infinite praise and thankes, which according to the measure of thy vnspeakable greatnesse are due vnto thee. These I yield thee, and desire to yield thee euery day and moment, and I doe intreate, and inuite all the heauenly spirits, and all thy deuout seruants to giue thankes and praises togeather with me.

5. Let all People, Tribes, and Tongues praise thee, and magnify thy holy and sweet name with great ioy, and feruent deuotion: and let all that reuerently and deuoutly ce­lebrate thy most high Sacrament, and receaue it with full faith, deserue to find grace, and mercy at thy hands, and pray humbly for me sinfull creature. And when they shall haue obtained their desired deuotion [Page 363]and ioyfull vnion, and depart from thy sacred heauenly table well com­forted and meruailously refreshed, let them vouchsafe to remember my poore and needy soule.

CHAP. XVIII. That a man be not a curious searcher of this Sacrament, but an humble follower of Christ, submit­ting his sense vnto faith.

The voice of the Beloued.

THOV oughtest to beware of curious and vnprofitable sear­ching into this most profound Sacra­ment, if thou wilt not sink into the depth of doubt.Prou. 25. He that is a searcher of Maiesty [...], shalbe oppressed by glo­ry. God is able to worke more then man can vnderstand. A pious and humble inquiry of truth is tolerable, so he be alwaies ready to be taught, and do endeauour to walke in the sound pathes of the ancient Fathers [Page 364]doctrine.

2. Bessed is that simplicity, that forsaketh the difficult waies of que­stions, and goeth on in the plaine and assured path of Gods Comman­dements. Many haue lost deuotion, whilst they would search after high things. Faith and sincere life are ex­acted at thy hands, not height of vn­derstanding, nor the depth of the mysteries of God. If thou doest not vnderstād, nor conceaue those things that are vnder thee, how shalt thou be able to comprehend those that are aboue thee? Submit thy selfe to God, and let thy sense be subiect to faith, and the light of knowledge shall be giuen thee in that degree, as shall be profitable and necessary for thee.

3. Some are grieuously tem­pted about faith and the Sacrament, but this is not to be imputed to thē, but rather to the enemie. Do not re­gard nor dispute with thy thoughts, neither do thou giue answere to the doubts moued by the enemie, but belieue the words of God, belieue his Saintes and Prophets, and the wicked Serpent will fly from thee. [Page 365]It is oftentimes very profitable to the seruant of God to suffer such things. For he tempteth not Infidels and sinners, whome he already se­curely possesseth, but he sundry waies tempteth & vexeth the faith­full and deuour.

4. Go forward therfore with a sincere and vndoubted faith, and come to the Sacrament with vnfaig­ned reuerence. And whatsoeuer thou art not able to vnderstand, cō ­mit fecurely to Almighty God. God deceaueth thee not: he is deceaued that trusteth too much to himselfe.Ps. 19. &c. 118. God walketh with the simple,Matt. 11. reuea­leth himselfe to the humble, giueth vnderstanding to little ones, openeth the senses of pure minds, and hideth grace from the curious and proud. Humane reason is weake, and may be deceaued, but true sayth cannot be deceaued.

5. All reason & naturall search ought to follow faith, not to go be­fore it, nor impugne it. For faith and loue do chiefly excell, & worke in a hidden manner in this most blessed and excellent Sacrament. [Page 366]God, who is euerlasting, and of in­finite power, doth great and inscru­table things in heauen and in earth, and there is no searching of his won­derfull workes. If the workes of God were such, as might be easily comprehended by humane reason, they were not to be called wonder­full and vnspeakable.