THE FOLLOWING OF CHRIST.  
Divided into four Books.  
Written in Latin by the Learned and devout Man, THOMAS A KEMPIS, Canon-Regular of the Order of S. AUGUSTINE.  
Whereunto also is added the golden EPISTLE of S. BERNARD.  
And Also certain rules of a Christian life, made by JOHN PICUS the elder, Earl of MIRANDULA·  
Translated into English by B. F.  
Printed with licence. 1615.   

  

TO THE HONOURABLE AND VIRTUOUS ELIZABETH VAUX, Mother to the Lord HARRODOWNE.  
Honourable & Right Worthy, the public demonstration which you have lately given of your true desire to follow the footsteps of our Lord, undergoing so heavy a Cross for his sake, with so ready and resolved a mind, hath moved me to dedicate this little Book of the IMITATION OF CHRIST unto you: assuring myself that it will be no less grateful to you to see it appear in light, purged from many mistaken sentences which were in the former Translation, than the reading and practise thereof will be profitable to others; it being so divine and excellent a work, as in the opinion of such as can best judge of this matter, of all the Books which are written, that treat of Spirit & Christian Perfection, the holy Scripture excepted, it is inferior to none, if it excelleth not all.  
No book hath been more approved by general consent, none more often printed & translated into divers languages, none more esteemed, commended, yea commanded also by the chief Masters of Spirit of some religious Orders, to be often read by every one in private, and once a week publicly to al. So full of sweet sense is this divine Flower, that the most spiritual Bees may daily draw from thence great plenty of celestial honey. It is a dish of so divine meat, that it never satiates the devout mind: but as the Wisdom of God doth promise to all such as sit at that heavenly banquent; so shall they find in this spiritual food, The more they eat it, the more they shall hunger after it. Eccles. 4.  
And the reason hereof is, for that it containeth so great depth of spirit, and so great store and variety of heavenly documents, that it seemeth ever new to the Reader, and like another Manna, affordeth to every one that delightful taste which best agreeth with the palate of his soul: and none can loathe it, but they whose lusts do carry them to Egyptian slavery. A true Israelite may feed upon it forty years together, and ever find such pleasing taste and increasing strength by use thereof, as will sustain him in the desert of this world, and enable him to go on without fainting, till he arrive at his promised inheritance of eternal rest.  
The practice of that which this book doth teach, covereth the soul with the rich garment of grace, and adorneth it with the splendent pearls of evangelical perfection, which maketh us more pleasing in the sight of God, then can the deckings of all earthly jewels make the fairest Lady in the Kingdom, where you are, appear beautiful to the eyes of men. It returneth abundant gain for sustained losses, and enlargeth the liberty which is now restrained. It raiseth up to cheerful confidence the debased head, & placeth in a Throne of endless honour those who in this world do seem imprisoned in the black cloud of disgrace.  
To you therefore who have so willingly endured the loss of your earthly substance, I have thought good to present this evangelical Pearl, and incomparable Treasure contained in a little room. Here you shall find the most perfect manner of conforming ourselves to Christ our heavenly pattern, & see the virtues set forth in their colours, which did most shine in the life of our Lord himself; and read in plain and vulgar phrase those Lessons of high perfection, which are commended unto us by the highest Wisdom, & which have made as many Saints, as they have had diligent and observant followers.  
Accept therefore, I beseech you, this little Present, presented by him who wisheth you much more temporal happiness, than your present state affordeth; and that endless glory, whereof your present suffering is no uncertain pledge. This first of November. 1612.  
Yours in all duty. B. F.   

A TABLE OF THE CHAPTERS OF THIS ensuing Book.  

THE FIRST BOOK.  
OF the imitation of Christ, and contempt of all the vanities of the world. pag. 1  
Of the humble conceit of ourselves. pag. 4  
Of the doctrine of truth. pag. 7  
Of prudence and foresight in our actions. pag. 13  
Of the reading of holy Scriptures. pag. 14  
Of inordinate desires, and affections. pag. 16  
Of flying vain hope and pride. pag. 17  
That too much familiarity is to be shunned. pag. 19  
Of obedience and subjection. pag. 21  
Of avoiding superfluity of words. pag. 23  
Of the obtaining of peace, and zeal of spiritual profit. pag. 25  
Of the profit of adversity. pag. 29  
Of resisting temptations. pag. 30  
Of avoiding rash judgement. pag. 36  
Of works done of charity. pag. 38  
Of bearing with the defects of others. pag. 40  
Of religious life. pag. 42  
Of the examples of the holy Fathers. pag. 44  
Of the exercise of a good and religious person. pag. 48  
Of the love of solitude and silence. pag. 54  
Of compunction of heart. pag. 60  
Of the consideration of human misery. pag. 64  
Of the consideration of death. pag. 70  
Of judgement, and the punishment of sin. pag. 77  
Of the fervent amendment of our whole life. pag. 83   

THE SECOND BOOK.  
OF spiritual conversation. pag. 93  
Of humble submission. pag. 99  
Of a good and peaceable man. pag. 101  
Of a pure mind and upright intention. pag. 104  
Of the consideration of ones self. pag. 106  
Of the comfort of a good conscience. pag. 108  
Of the love of jesus above all things. pag. 111  
Of familiar conversation with jesus. pag. 114  
Of the want of all comfort. pag. 118  
Of thankfulness for the grace of God. pag. 124  
How few the the lovers of the Cross of Christ are. pag. 128  
Of the high way of the holy Cross. pag. 131   

THE THIRD BOOK.  
OF the inward speech of Christ unto a faithfull-soule pag. 143  
That truth speaketh inwardly without noise of words. pag. 145  
That the words of God are to be heard with humility, and that many weigh them not. pag. 147  
That we ought to live in truth and humility in the sight of God. pag. 152  
Of the wonderful effect of divine grace. pag. 156  
Of the proof of a true Lover. pag. 161  
That grace is to be hid under the veil of humility. pag. 165  
Of a mean conceit of ourselves in the sight of God. pag. 170  
That all things are to be referred unto God, as unto the last end. pag. 173  
That despising the world, it is sweet to serve God. pag. 175  
That the desires of our heart are to be examined and moderated. pag. 179  
Of the effects of patience, and of strife against concupiscence. pag. 182  
Of the humble obedience of a subject, according to the example of Christ. pag. 185  
Of the secret judgements of God to be considered, lest we be extolled in our good deeds. pag. 188  
What we ought to do and say in every thing which we desire. pag. 191  
That true comfort is to be sought in God alone. pag. 194  
That all our care is to be placed in God. pag. 196  
That temporal miseries, by the example of Christ, are to be borne patiently. pag. 198  
Of suffering of injuries, and who is proved to be truly patient. pag. 201  
Of the acknowledging of our own infirmity: and of the miseries of this life. pag. 204  
That we are to rest in God above all his gifts. pag. 208  
Of the remembrance of the manifold benefits of God. pag. 213  
Of four things that bring much peace. pag. 217  
Of flying curious inquiry of the life of others pag. 221  
Wherein doth the firm peace of the heart, and true profit consist. pag. 223  
Of the excellency of a free mind, which humble prayer better deserveth then reading. pag. 226  
That private love most hindereth from the chiefest good. pag. 229  
Against the tongue of slanderers. pag. 432  
How we ought to call upon God, and bless him when tribulation draweth near. pag. 233  
Of craving the divine aid, and confidence of recovering grace. pag. 235  
Of the contempt of all creatures to find our Creator. pag. 240  
Of the denial of ourselves, and forsaking our affections. pag. 244  
Of inconstancy of heart, and of directing our final intentions unto God. pag. 247  
That God is sweet above all things, and in all things to him that loveth. pag. 249  
That there is no security from temptation in this life. pag. 252  
Against the vain judgements of men. pag. 255  
Of a full and pure resignation of ourselves for the obtaining freedom of heart. pag. 257  
Of good government in outward things, and of recourse to God in dangers. pag. 260  
That a man be not over earnest in his affairs. pag. 262  
That man hath no good of himself, nor any thing whereof he can glory. pag. 264  
Of the contempt of all temporal honours. pag. 267  
That our peace is not to be placed in men. pag. 268  
Against vain and secular knowledge. pag. 271  
Of not drawing outward things to ourselves. pag. 274  
That credit is not to be given to all men: and how prone man is to offend in words. pag. 275  
Of putting our trust in God, when evil words arise. pag. 280  
That all grievous things are to be endured for life everlasting. pag. 284  
Of the everlasting day, and shortness of this life. pag. 287  
Of the desire of everlasting life, and how great rewards are promised to those that fight valiantly. pag. 292  
How a desolate person ought to offer himself into the hands of God. pag. 299  
That a man ought to employ himself in works of humility, when force is wanting for higher exercises. pag. 305  
That a man ought to esteem himself unworthy of comfort, and to have deserved stripes. pag. 307  
That the grace of God is not given to those that savour of earthly things. pag. 310  
Of the different motions of Nature and Grace. pag. 313  
Of the corruption of nature, and efficacy of divine grace. pag. 320  
That we ought to deny ourselves, and imitate Christ by the Cross. pag. 325  
That a man be not too much dejected, when he falleth into some defects. pag. 329  
Of not searching into high matters, and into the secret judgements of God. pag. 333  
That all our hope and trust is to be fixed in God alone. pag. 341   

THE FOURTH BOOK.  
WIth how great reverence Christ is to be received. pag. 349  
That great goodness and charity of God is bestowed upon man in this Sacrament. pag. 356  
That it is profitable to communicate often. pag. 361  
That many benefits are bestowed upon them that communicate devoutly. pag. 365  
Of the dignity of this Sacrament, and Priestly function. pag. 371  
An Interrogation of the exercise before Communion. pag. 374  
Of the discussing of our own conscience, and purpose of amendment. pag. 375  
Of the oblation of Christ on the Cross, and resignation of ourselves. pag. 379  
That we ought to offer up ourselves, and all that is ours unto God, and to pray for all. pag. 381  
That the holy Communion is not lightly to be forborn. pag. 386  
That the Body of Christ, and the holy Scripture are most necessary unto a faithful soul. pag. 392  
That he that is to communicate, aught to prepare himself with great diligence. pag. 399  
That a devout soul ought to desire with her whole heart to be united unto Christ in the Sacrament. pag. 403  
Of the fervent desire of some devout persons to receive the body of Christ. pag. 406  
That the grace of devotion is obtained by humility and denial of ourselves. pag. 409  
That we ought to manifest our necessities unto Christ, and to crave his grace. pag. 412  
Of burning love and vehement desire to receive Christ. pag. 414  
That a man be not a curious searcher of this Sacrament, but an humble follower of Christ, submitting his sense unto faith. pag. 418    

OF THE FOLLOWING OF CHRIST. THE FIRST BOOK.  

CHAP. I. Of the Imitation of Christ, and contempt of all the vanities of the world.  
HE that followeth me▪ walketh not in darkness, saith our Lord. joh. 8. These are the words of Christ, by which we are admonished, that we ought to imitate his life, and manners, if we will be partakers of his divine light, and be delivered from all blindness of heart. Let therefore our chief care be to meditate upon the life or jesus Christ.  
2 The doctrine of Christ exceedeth all the doctrine of the Saints: and he that had the light of spirit, would discover therein a secret and hidden Manna. But it falleth out that many, who often hear the Gospel of Christ, do yet feel in themselves but slender motion of any holy desire, because they are void of the Spirit of Christ. But whosoever will fully and feelingly understand the words of Christ, must endeavour to conform his life wholly to the life of Christ.  
3 What will it avail thee to dispute profoundly of the Trinity, if thou be void of humility, and thereby displeasing to the Trinity? High words surely, make a man neither holy nor just; but a virtuous life maketh him dear to God. I had rather feel compunction, then understand the definition thereof. 1. Cor. ●●. If thou didst know the whole Bible by heart, 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 love God, and wholly to serve him. Eccles. 1. This is the highest wisdom, by contempt of the world, to tend towards the Kingdom of heaven.  
4 It is therefore vanity to seek after fading riches, and to repose trust in them. It is also vanity to gape after honours, and to climb 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 griveuous punishment. Vanity it is to wish to live long, and to be careless to live 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 love on that which speedily passeth away, and not to hasten thither, where everlasting joy is permanent.  
5 Call often to mind this proverb: That the eye is never satisfied with seeing, nor the ear filled with hearing. Eccles. 1. Endeavour therefore to withdraw thy heart from the affection of visible things, and to turn thyself to the invisible. For they that follow their sensuality, do stain their own consciences, and lose the grace of God.   

CHAP. II. Of the humble conceit of ourselves.  
ALL men by nature desire to know: but what availeth knowledge without the fear of God? Eccles. 1. & Arist. l. 1. Metaph. cap. 1. Surely, an humble husbandman that feareth God, is better than a proud Philosopher that neglecting himself, laboureth to understand the course of the heavens. Who so knoweth himself well, groweth daily more contemptible in his own conceit, and delighteth not in the praises of men. If I understood all that is to be known in the world, and were not in charity, what would that help me in the sight of God, who will judge me according to my deeds?  
2 Give not thyself to inordinate desire of knowledge: for therein is much distraction and deceit. The learned are willing to seem so to others, and to be accounted wise. 1. Corinth. 8. There be many things, which to know, doth little or nothing profit the soul: and he is very unwise, that bestoweth his labour about other things, than those that may avail him for the health of his soul. Many words do not satisfy the desires of the heart: but a good life comforteth the mind, and a pure conscience giveth great assurance in the sight of God.  
3 How much the more thou knowest, and how much the better thou understandest, so much the more grievously shalt thou therefore be judged, unless thy life be also more holy. Be not therefore extolled in thy own mind for any art or science which thou knowest; but rather let the knowledge given thee, make thee more fearful. If thou thinkest that thou understandest and knowest much; know also that there be many things more, which thou knowest not. Think not too well of thyself, but rather confess thine ignorance. Rom. 12. Why wilt thou prefer thyself before others, sith there be many more learned and skilful in the Law then thou? If thou wilt know or learn any thing profitable, desire not to be known, and to be little esteemed of by men.  
4 The highest and most profitable reading, is the true knowledge and consideration of ourselves. It is great wisdom and perfection to esteem nothing of ourselves, and to think always well and commendably of others. If thou shouldest see another openly sin, or commit any heinous offence; yet oughtest thou not to esteem the better of thyself, for thou knowest not how long thou shalt be able to remain in good estate. We are all frail, but thou oughtest to esteem none more frail than thyself. Gen. 8.   

CHAP. III. Of the doctrine of Truth.  
HAppy is he, whom Truth by itself doth teach, not by figures, and voices that pass away; but as it is in itself. Psal. 93.1. Our own opinion and sense do often deceive us, and it discerns little. What availeth it to dispute and contend about dark and hidden things; whereas for being ignorant of them, we shall not so much as once be reprehended at the day of judgement? Eccl. 3. It is a great folly to neglect the things that are profitable and necessary, and give our minds to that which is curious and hurtful: we have eyes and do not see. Psal. 113.  
2 And what have we to do with the terms and distinctions of Logicians? He to whom the eternal Word speaketh, is delivered from multitudes and diversities of opinions. By that one Word all things do speak, and all declare the same: and this is the beginning, and that which speaketh unto us. No man without that Word understandeth or judgeth rightly. He to whom all things are one, who draweth all things to one, and seeth all things in one, may enjoy a quiet mind, and remain peaceable in God. O God, the eternal Truth, make me one with thee in everlasting charity. It is tedious to me often to read and hear many things. In thee is all that I would have, and can desire. Let all Doctors hold their peace: let all creatures be silent in thy sight: speak thou alone unto me.  
3 How much the more one is retired within himself, and becometh inwardly sincere and pure; so much the more, and higher mysteries doth he understand without labour: for that he receiveth light of understanding from above. Mat. 11. Luk. 10. A pure, sincere and stayed spirit is not distracted, though he be employed in many works: for that he worketh all to the honour of God, and laboureth for inward tranquillity, without seeking himself in any thing he doth. Who hinders and troubles thee more than the unmortified desires of thine own heart? A good and devout man first of all disposeth in himself his outward works: neither do they draw him to the desires of an inordinate inclination; but he ordereth them to the prescript of reason. Who hath a greater combat, than he that laboureth to overcome himself? This aught to be our endeavour, to conquer ourselves daily, to wax stronger, and be more able to subdue our passions, and always in this way to get some ground.  
4▪ All perfection in this life hath some imperfections mixed with it: and no knowledge of ours is void of darkness and ignorance. An humble knowledge of thyself is a more secure way to God, than a deep search after learning: yet learning is not to be blamed, nor the only knowledge of any thing whatsoever is to be disliked, it being good in itself, and ordained by God: but a good conscience, and a virtuous life is to be preferred before it. And for that many endeavour, rather to get knowledge, then to live well: therefore they are often deceived, and reap 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 virtues, as they do in moving doubts and questions; neither would there so much hurt be done, nor so great scandal be given in the world, nor so much looseness be practised in places erected for virtue! Truly at the day of judgement we shall not be examined what we have read, but what we have done: nor how well we have spoken, but how virtuously we have lived. Math. 23. Tell me now, where are all those great Doctors and Ministers, with whom thou wast well acquainted, whilst they lived and flourished in learning? Now others possess their livings, and perhaps do scarce ever think of them. In their lifetime they seemed something, and now they are not spoken of.  
6 O, how quickly doth the glory of this world pass away! Eccl. 2. Would God their life had been answerable to their learning, than had their study and reading been to good purpose. How many perish in this world by reason of vain learning, who take little care of the service of God? Tit. 1. And because they rather choose to be great then humble; Rom. 1. therefore they vanish away in their own thoughts. Mat. 18. and 23. He is truly great, that is great in charity. He is truly great, that is little in himself, and that maketh no account of the height of honour. He is truly wise, that accounteth all earthly things as dung, that he may gain Christ. And he is truly learned that fulfilleth the will of Christ, and forsaketh his own. Phil. 3.   

CHAP. IU. Of Prudence and Foresight in our actions.  
WE must not give ear to every suggestion or instinct, but ought warily & leisurely to ponder things according to the will of God. 1. Io. 4. But (alas) such is our weakness, that we rather often believe, and speak evil of others, then good. Those that are perfectly virtuous, do not easily give credit to every thing that is told them, Gen. 8. for they know that human frailty is prone to evil, and very subject to fail in words. jam. 3.  
2 It is great wisdom not to be rash in thy proceedings, nor to stand stiffly in thine own conceits. Proverb. 19 as also not to believe every thing which thou hearest; nor presently to relate again to others, what thou hast heard, or dost believe. Prou. 17. Consult with him that is wise, and of a good conscience, and seek to be instructed by a better than thyself, rather than to follow thine own inventions. A good life maketh a man wise, according to God, and giveth him experience in many things. Prou. 15. and Eccl. 1. How much the humbler one is in himself, and more subject and resigned unto God; so much the more prudent shall he be in all his affairs, and enjoy greater peace and quiet of heart.   

CHAP. V. Of the reading of holy Scriptures.  
TRuth, not eloquence, is to be sought for in holy Scriptures. Each part of them is to be read with the same spirit it was made. We should rather search after spiritual profit in Scriptures, than subtlety of speech. Rom. 15. We ought to read devout and simple books, as willingly as high and learned. Let not the reputation of the writer offend thee, whether he be of great or small learning: but let the pure word of truth move thee to read. Search not who spoke this, or that, but mark what is spoken. 1. Cor. 2.  
2 Men pass away; but the truth of our Lord remaineth for ever. Psal. 110. and Luk. 21. God speaketh unto us sundry ways, without respect of persons. Our own curiosity often hindereth us in reading of the Scriptures, when as we will examine and discuss that which we should rather pass over without more ado. Rom. 2. & 10. & Col. 3. If thou desire to reap profit, read humbly, plainly and faithfully: never desire the estimation of learning. Inquire willingly, and hear with silence the words of holy men: dislike not the Parables of Elders, for they are not recounted without cause. Prou. 1. and 18.   

CHAP. VI Of inordinate desires, and affections.  
Whensoever a man desireth any thing inordinately, he is presently disquieted in himself. The proud and covetous can never rest. The poor and humble in spirit, live together in all peace. The man that is not wholly dead in himself, is quickly tempted, and overcome in small and trifling things. The weak in spirit, and that is yet in a manner subject to his appetites, and prone to sensible things, can hardly withdraw himself altogether from earthly desires. And therefore he is often afflicted, when he goeth about to retire himself from them▪ and easily falleth into indignation, when any opposition is made against him.  
2 And if he hath followed therein his appetite, he is presently disquieted with remorse of conscience; for that he yieldeth to his passion, which profiteth him nothing to the obtaining of the peace he sought for. True quiet of mind therefore, is gotten by resisting our passions, not by obeying them. There is no peace in the heart of a carnal man, nor of him that is addicted to outward things, but in the spiritual and fervent.   

CHAP. VII. Of flying vain Hope, and Pride.  
HE is vain that putteth his trust in men, or creatures. Hier. 17.1. Be not ashamed to serve others for the love of jesus Christ: nor to be esteemed poor in this world. Presume not upon thyself, but place thy hope in God. Psalm. 30. Do what lieth in thy power, and God will assist thee. Trust not in thine own knowledge, nor in the wisdom or prudence of any living creature: but rather in the grace of God, who helpeth the humble, and humbleth the presumptuous and proud. Hier. 9  
2 Glory not in wealth, if thou have it, nor in the power of thy friends; but in God, who giveth all things, and above all desireth to give thee himself. Extol not thyself for the stature and beauty of thy body, which is dissolved & disfigured with every little sickness. Take not pleasure in thy natural gifts, or wit, lest thereby thou displease God, to whom appertaineth all the good whatsoever Nature hath given thee.  
3 Esteem not thyself better then others, lest perhaps in the sight of God, who knoweth what is in man, thou be accounted worse than they. Exod. 3. & 12. Be not proud of thy good works, for the judgements of God are far different from the judgements of men: and that often offendeth him, which pleaseth them. job 9 If there be any good in thee, believe that there is much more in others, that so thou mayst the better keep within thy heart the precious treasure of humility. It is no prejudice unto thee to esteem thyself worse than all the world: but it hurteth thee very much, to prefer thyself before any one. The humble enjoy continual peace; but in the heart of the proud is envy, and often indignation.   

CHAP. VIII. That too much familiarity is to be shunned.  
LAy not thy heart open to every one: but treat of thy affairs with the wise, and such as fear God. Eccl. 8. Converse not much with young people and strangers. Flatter not the rich; neither do thou appear willingly before great personages. Keep company with the humble, simple, devout, and virtuous; and confer with them of those things, that may edify. Be not familiar with any woman: but in general commend all good women to God. Prou. 5. Desire to be familiar with God alone, and his Angels, and fly the knowledge of men.  
2 We must have charity towards all, but familiarity with all is not expedient. Sometimes it falleth out, that the fame of some person that is not known, is much esteemed; whose presence notwithstanding is not grateful to the eyes of the beholders. We think sometimes to please others by our company, and we rather distaste them with our disordered manners, and the evil customs which they discover in us.   

CHAP. IX. Of Obedience, and Subjection.  
IT is a great matter to live in Obedience, to be under a Superior, and not to be at our own disposition. It is much safer to live in the state of subjection, then of government. Many live under Obedience, rather for necessity, then for charity: and such are discontented, and do easily repine and murmur. Neither can they attain to freedom of mind, unless they willingly and heartily put themselves under Obedience for the love of God. Go whither thou wilt, thou shalt find no rest, but in humble subjection under the government of a Superior The imagination and change of places have deceived many.  
2 True it is, that every one willingly doth that which agreeth with his own sense and liking; and is apt to effect those most, that are of his own mind: But if God be amongst us, we must leave our own judgement, that so peace and quietness may be the better preserved. Who is so wise, that he can fully know all things? Trust not therefore too much to thine own conceits: but be willing to hear the judgement of others. If that which thou thinkest be good, and notwithstanding dost leave it for God, and followest the opinion of another, it shall be better for thee.  
3 I have often heard, that it is more secure to hear and take counsel, then to give it. It may also fall out, that each one's opinion may be good: but to refuse to yield to others, when as reason, or cause requireth it, is a token of wilfulness and pride.   

CHAP. X. Of the avoiding supersluity of words.  
FLy the unquietness of men as much as thou canst: for the talk of worldly affairs hindereth very much, although they be recounted with sincere intention: Mat. 4. & 14. for we are quickly defiled, and as it were, enthralled with vanity. joan. 6. I could wish that I had often times held my peace, when I have spoken: and that I had not been in company. Why do we so willingly speak, and talk one with another, when notwithstanding we seldom return to silence, without hurt of conscience? The cause wherefore we so willingly talk, is, for that by discoursing one with another, we seek to receive comfort one of another: and desire to ease our mind, overwearied with sundry thoughts: Matth. 7. and we talk willingly, and think of those things which we love best, and most desire; or of those, which we feel most contrary unto us. Rom. 2.  
2 But alas, oftentimes in vain, and to no end: for this outward comfort is cause of no small loss of inward, and divine consolation. Therefore we must watch and pray, lest our time pass without any fruit or profit. If it be lawful and expedient for thee to speak; speak those things that may edify. An evil custom, and neglect of our own good, doth very much slack the reins to inconsiderate speech: Yet devout discourses of heavenly things, do greatly further our progress in spirit, Act. 1. especially where persons of one mind and spirit be gathered together in God. Rom. 15.   

CHAP. XI. Of the obtaining of peace, and zeal of spiritual profit.  
WE might enjoy peace, if we would not busy ourselves with the words and deeds of other men, which appertain nothing to our charge. How can he live long in peace, that thrusteth himself into the cares of others, or that little or seldom recollecteth himself within his own breast? Blessed are the simple and pure minds: for they shall enjoy much peace.  
2 What is the reason why some of the Saints were so perfect, and contemplative; Because they laboured to mortify themselves wholly to earthly desires; and therefore they could with their whole heart, give themselves to God, and freely attend to their own affairs. We are too much led by our own passions, and too solicitous for transitory things. We also seldom overcome any one vice perfectly, and are not inflamed with a fervent desire to profit in spirit: and therefore we remain cold in devotion, and full of tepidity.  
3 If we were perfectly dead unto ourselves, and not entangled within our own breasts: then we might also have some taste of divine things, and feel the sweetness of heavenly contemplation. The greatest, and indeed the whole impediment is, for that we are not free from our passions, and disordered inclinations: neither do we endeavour to enter into that path of perfection, which the Saints have walked before us: and when any small adversity befalleth us, we are too quickly dejected, and turn ourselves to human comforts.  
4 If we endeavour like men of courage, to stand continually in the battle; surely we should feel the favourable assistance of God from heaven. For he who giveth us 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 esteem our progress in religious life, to consist only in these exterior observations; our devotion will quickly be at an end. Let us set the axe to the root, that being freed from passions, we may enjoy true peace of mind.  
5 If every year we would root out one vice, we should quickly become perfect men. But now oftentimes we perceive it goeth contrary, and that we were better, and of a more pure conscience at the beginning of our conversion, then after many years of our profession. Our fervour and profit should increase daily; but now it is accounted a great matter, if one can retain but some part of his first spirit. If we would use but a little violence in the beginning, then should we be able to perform all things afterwards with ease and joy of heart.  
6 It is a hard matter to leave that to which we are accustomed; but harder to do against our own wills. But if thou dost not overcome little and easy things; how wilt thou overcome harder matters? Resist thy inclination in the first motions, and break off evil customs, lest perhaps by little and little they draw thee to greater difficulty. O, if thou didst consider how much inward peace to thyself, and joy to others thou shouldest procure by demeaning thyself well; I suppose thou wouldst be more careful of thy spiritual profit.   

CHAP. XII. Of the profit of Adversity.  
IT is good that we have sometimes grief and adversities: for they often make a man enter into himself, and remember that he is here in banishment, and ought not to place his trust in any worldly thing. It is good that we be some times contradicted; and that there be an evil or hard conceit had of us: and this, although we do, and intent well. These things help often to the attaining of humility, and defend us from vainglory: for than we chiefly seek God for our inward witness; when outwardly we be contemned by men, and when there is no credit given unto us.  
2 And therefore a man should settle himself so fully in God, that he needed not to seek many comforts of men. When a good & virtuous man is afflicted, tempted, or troubled with evil thoughts; then he understandeth better the great need he hath of God's assistance, without whose help he perceiveth he can do nothing that is good. Then also he sorroweth, lamenteth, and prayeth for the miseries he suffereth. Then is he weary of living longer, and wisheth that death would come, that he might be dissolved, and be with Christ. Then also he well perceiveth, that complete security, and perfect peace cannot be had in this world.   

CHAP. XIII. Of Resisting Temptations.  
SO long as we live in this world we cannot be without tribulation and temptation: for as it is written in job: Temptation is the life of man upon earth. Every one therefore aught to be careful, and diligently to arm himself with prayer against his temptations, lest the Devil find time and place to deceive him; who never sleepeth, but goeth about seeking whom he may devour. No man is so perfect and holy, but hath sometimes temptations: and we cannot be altogether free from them.  
2 Temptations are often profitable unto men; though they be troublesome and grievous: for in them man is humbled, purged and instructed. All the Saints have passed and profited through many tribulations and temptations; and they that could not bear temptations, became reprobate and fell from God. There is no order so holy, nor place so secret, where there be not temptations or adversities.  
3 There is no man that is altogether free from temptations, whilst he liveth on earth: for in ourselves is the cause thereof, being borne with inclination to evil. When one temptation or tribulation goeth away, another cometh: and we shall ever have something to suffer, because we have lost that innocency with which we were created. Many seek to fly temptations, and do fall more grievously into them. By flight alone we cannot overcome; but by patience and true humility, we become stronger than all our enemies.  
4 He that only avoideth them outwardly, and doth not pluck them up by the root, shall profit little: yea temptation will the sooner return unto him; and he shall feel himself in worse case than before. By little and little, and by patience with longanimity (through God's help) thou shalt more easily overcome, then with violence, and thine own importunity. Often take counsel in temptation, and deal not, roughly with him that is tempted; but give him comfort, as thou wouldst wish to be done to thyself.  
5▪ The beginning of all evil temptations, is inconstancy of mind, and little confidence in God: for as a ship without a stern is toasted to and fro with the waves: so the man that is negligent, and leaveth his purpose, is many ways tempted. Fire trieth iron, and temptation a just man. We know not oftentimes what we are able to do, but temptations do show us what we are. We must be watchful, especially in the beginning of the temptation, for the enemy is then more easily overcome, if he be not suffered to enter the door of our hearts, but be resisted without the gate at his first knock. Wherefore, one said: ovid. libr. 1. de remed. amoris. Withstand the beginnings, for an after-remedie comes often too late. First there cometh to the mind an evil thought, than a strong imagination thereof, afterwards delight, and an evil 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 conversion; others in the later end; others again are much troubled almost through the whole time of their life. Some are but easily tempted, according to the wisdom, and equity of the divine appointment, which weigheth the state and deserts of men; and ordaineth all things for the saving of his elect and chosen servants.  
7 We ought not therefore to despair when we are tempted; but so much the more fervently to pray unto God, that he will vouchsafe to help us in all tribulation; who surely according to the saying of S. Paul, Will make with temptation such issue, that we may be able to sustain it. Let us therefore humble ourselves under the hand of God in all temptation and tribulation; for he will save and exalt the humble in spirit.  
8 In temptations and afflictions man is proved, how much he hath profited; and his merit is thereby the greater before God, and his virtues do more openly appear. Neither is it any great matter if a man be devout and fervent, when he feeleth no heaviness: but if in time of adversity he bear himself patiently, there is hope of great good. Some are kept from great temptations, and are often overcome in small ones, which do daily occur; to the end that being humbled, they may never presume on themselves in great matters, who in so small things do see themselves so weak.   

CHAP. XIV. Of avoiding rash judgement.  
Turn thine eyes unto thyself, and beware thou judge not rashly the deeds of other men. Mat. 7. Rom. 25. Eccls. 3. In judging of others a man always laboureth in vain, often erreth, and quickly sinneth; but in judging and discussing of himself, he always laboureth fruitfully. We often judge of things according to our own desire; for private affection bereaves us easily of true judgement. If God were always the pure intention of our desire, we should not be so much troubled with the repugnance of our sensuality.  
2 But oftentimes some inward secret inclination, or outward affection occurreth, which draweth us after it. Many secretly seek themselves in their actions, and know it not. They seem also to live in good peace of mind, when things are done according to their will and opinion; but if it succeed otherwise then they desire, they are strait ways troubled and much afflicted. The diversities of judgements and opinions, cause often dissensions between friends and neighbours; between religious and devout persons. Matth. 12. Luk. 12.  
3 An old custom is hardly broken, and no man is willingly led further than himself liketh. If thou dost more rely upon thine own reason or industry, then upon the virtue of obedience to jesus Christ; Hier. 13. it will be long before thou be illuminated with grace, for almighty God will have us perfectly subject unto him, and that we transcend the narrow limits of human reason, inflamed with his love.   

CHAP. XV. Of Works done of Charity.  
FOr no worldly thing, nor for the love of any man, is any evil to be done: Matth. 18. but yet for the profit of one that standeth in need, a good work is sometimes to be left off, or changed also for a better. For by doing this, a good work is not lost, but changed into another of greater merit. The exterior work without charity profiteth nothing; 1. Cor. 13. but whatsoever is done of charity, be it never so little and contemptible in the sight of the world, it is fruitful, and of great esteem in the sight of God. For God weigheth more with how much love one worketh, than how much he doth. He doth much, that loveth much. Luk. 7.  
2 He doth much, that doth a thing well: he doth well, that rather serveth the common good of others, than his own will. Phil. 2. Oftentimes it seemeth to be charity, and it is rather carnality: because natural inclination, self-will, hope of reward, and desire of our own commodity will seldom be wanting.  
3 He that hath true and perfect charity, seeketh himself in nothing; but only desireth in all things that the glory of God should be exalted. Phil. 2.3. & 1. Cor. 13. He also envieth none; because he loveth no private good: neither will he rejoice in himself; but wisheth above all things to enjoy God. Psal. ●7. 24. He attributeth nothing that is good to any man, but wholly referreth it unto God, from whom, as from the fountain, all things proceed: in whom finally all Saints have perfect rest, by fruition of his glory. O, he that had one spark of perfect charity, how easily would he discern, that all earthly things be full of vanity!   

CHAP. XVI. Of bearing with the defects of others.  
THose things that a man cannot amend in himself or in others, he ought to suffer patiently, until God ordain otherwise. Think that perhaps it is better so, for thy trial and patience, without which our merits are not much to be esteemed. Thou oughtest to pray, notwithstanding, when thou hast such impediments, that God would vouchsafe to help thee, and that thou mayest bear them patiently. Matth. 6. Luk. 11.  
2 If one that is once or twice warned doth not amend, contend not with him; but commit all to God, that his will may be fulfilled, and his name honoured in all his servants, who knoweth how to turn evil into good. Matth. 6. Endeavour to be patient in bearing with the defects and infirmities of others: for that thyself also hast many things, which must be suffered by others. Thess. 5. & joh. 1. Luk. 6. If thou canst not make thyself such an one as thou wouldst; how canst thou expect to have another in all things to thy liking? We would willingly have others perfect, and yet we amend not our own faults.  
3 We will have others severely corrected, and will not be corrected ourselves. The large liberty of others displeaseth us: and yet we will not have our desires denied us. We will have others kept under by rigorous laws; but in no sort will we ourselves be restrained. And thus it appeareth, how seldom we weigh our neighbour in the same balance with ourselves. If all men were perfect, what should we have to suffer of our neighbour for God?  
4 But now God hath thus ordained, that we may learn to bear one another's burden: Gal. 6. for no man is without defect, no man without burden, no man sufficient of himself, no man endued with so much wisdom as he needeth: but we ought to bear with one another, comfort one another, help, instruct, and admonish one another. 1. Thess. 5. and 1. Cor. 12. Adversity best discovereth how great virtue each one hath: for occasions make not a man frail, but do show what he is.   

CHAP. XVII. Of Religious life.  
THou must learn to break thy own will in many things, if thou wilt have peace and concord with others. It is no small matter to dwell in community, or in a congregation, and to converse therein without complaint, and to persever there faithfully until death. Blessed is he that hath there lived well, and ended happily. If thou wilt persever in grace as thou oughtest, and profit in virtue, esteem thyself as a banished man, and a pilgrim upon earth. Thou must be contented for the love of Christ to be esteemed as a fool in this world, if thou desire to lead a virtuous, and perfect religious life.  
2 The wearing of religious habit and shaving of the crown, do little profit; but change of manners, and perfect mortification of passions make a true religious man. 1. Pet. 2. He that seeketh any thing else but God, and the health of his soul, shall find nothing but tribulation and sorrow. Eccls. 1. & 4. Neither can he remain long in peace, that laboureth not to be in the meanest place, and subject to all.  
3. Thou camest to serve, not to be served. Know that thou wast called to suffer and to labour, not to be idle or to spend thy time in talk. Mat. 20. here in the School of Christ men are proved as gold in the furnace. here no man can stand, unless he humble himself with his whole heart, for the love of God.   

CHAP. XVIII. Of the examples of the holy Fathers.  
COnsider the lively examples of the holy Fathers, in whom true perfection and religion shined; and thou shalt see how little it is, and almost nothing, which we do now in these days. Heb. 11. Alas, what is our life, if it be compared to them! The Saints and friends of Christ served our Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watching and fasting, in prayer and holy meditations, in persecutions and many reproaches.  
2 O, how many and grievous tribulations suffered the Apostles, Martyrs, Confessors, Virgins, and all the rest that endeavoured to follow the steps of Christ! They hated their lives in this world, joh. 12. that they might possess their souls in everlasting life. Mat. 7. O, how straight and poor a life led the holy Fathers in the wilderness! How long and grievous temptations suffered they! How often and how grievously were they assaulted by their ghostly Enemy! How fervent prayers offered they daily to God How rigorous abstinence did they use! How fervent zeal and care had they of their spiritual profit! How strong, and continual a combat had they for the overcoming of vices! How pure and upright intention kept they unto God In the day they laboured, and in the night they attended to continual prayer, although when they laboured also, they ceased not from mental prayer.  
3 They spent all their time with profit: every hour seemed short for the service of God: and for the great sweetness they had in contemplation, they forgot the necessity of corporal refection. They renounced all riches, dignities, honours, friends and kinsfolks; they desired to have nothing which appertained to the world; they scarce took things necessary for the sustenance of life; they grieved to serve their bodies, even it necessity. They were poor in earthly things, but rich in grace and virtues Outwardly they wanted, but inwardly they were replenished with grace and spiritual comfort.  
4 They were strangers in the world, but near and familiar friends to God. They seemed to themselves as nothing, and abject to this world: but they were precious, and beloved in the eyes of God. They were grounded in true humility, lived in simple obedience, walked in charity and patience: and therefore they profited daily in spirit, and obtained great grace in God's sight. They were given for an example and pattern of perfection in God's Church, & their example should more stir us up to a desire of our spiritual profit, than the number of the lukewarm & dissolute livers draw us to the neglect thereof.  
5 O, how great was the fervour of all religious persons in the beginning of their holy institution! How great was their devotion to prayer! How diligent emulation of virtue! How exact discipline flourished! How great reverence and obedience under the rule of their Superior observed they in all things! Their footsteps yet remaining, do testify that they were indeed holy and perfect men; who sighting so valiantly trod the world under their feet▪ Now he is greatly accounted of, that breaketh not the rule, & that can with patience endure that which he hath professed.  
6 O coldness and negligence of our time, that we so quickly decline from our first fervour, and are come to that pass, that very sloth and coldness of spirit makes our own lives tedious unto us! Would to God the desire to profit in virtue did not wholly sleep in thee, who hast often seen the holy examples of devout and religious souls.   

CHAP. XIX. Of the Exercise of a good and Religious person.  
THe life of a religious person ought to shine with all virtues; that he may inwardly be such, as outwardly he seemeth to men. Mat. 5. And with reason thou oughtest to be much more within, then is perceived without: for God beholdeth the heart, Psal. 33. Heb. 4. Psal. 15. whom we ought most highly to reverence wheresoever we are, and walk in purity like Angels in his sight; and to renew daily our purposes, and stir up ourselves to fervour, as though this were the first day of our conversion; and to say: Help me, my God, in this my good purpose, and in thy holy service; and grant that I may now this day begin perfectly: for that which I have done hitherto, is nothing.  
2 According to our purpose, shall be the success of our profit, and much diligence is necessary to him that will profit much. And if he that firmly purposeth, often faileth; what shall he do, that seldom purposeth any thing, or with little certainty? It may fall out sundry ways that we leave off our purpose: and if for light occasions we omit our accustomed exercises, it seldom passeth without some loss. The purpose of just men is rather grounded upon the grace of God, then on their own wisdom, in whom also they always have confidence, in whatsoever they take in hand. For man doth purpose, but God disposeth: neither is the way of man in his own hands. Prou. 16.  
3 If an accustomed exercise be sometimes omitted for some work of charity, or of intention to profit our neighbour, it may easily afterward be recovered: Eccles. 7. but if it be lightly left through inconstancy or negligence, it is an offence, and will prove hurtful. Though we endeavour what we can, yet shall we fail in many things. But yet me must always purpose something certain, especially against that which most hinders us. We must examine well, and order both our exterior and interior actions; for that both are expedient for our progress in virtue.  
4 If thou canst not always recollect thyself, yet do it sometimes, and that at least once every day; to wit, in the morning, or evening. In the morning make thy good purpose; Deu. 4. in the evening examine thyself what thou hast been that day in word, deed or thought: for that in these oftentimes perhaps thou hast offended God and thy neighbour. Arm thyself with courage against the malicious attempts of thine enemy. Refrain gluttony, and thou shalt more easily bridle all the disordered inclinations of the flesh. Never be altogether idle, but either reading, or writing, or praying, or meditating, or labouring something of profit for the common good: but bodily exercises are to be discreetly used, and not to be undertaken equally of all.  
5 Those things that be not common, are not to be done in the sight of all: for private 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 private devotions: but having fully and faithfully accomplished all thy duties, & those things that were enjoined thee, if thou hast further leisure, return to thyself as thy devotion desireth. All cannot use the same exercise, but one is more convenient for this person, another for that. According to the diversity of times also, divers exercises are fitting: for some suit better with festival days, others with days of labour. We have need of one kind in temptations, and of others in time of peace and quiet. We desire to think of other things when we are sorrowful, than we do when we are cheerful in our Lord.  
6 When principal feasts draw near, good exercises are to be renewed; and the intercessions of Saints more fervently to be implored. From feast to feast, we should make some good purpose, as though we were then to depart out of this world, and to come to the everlasting feasts of heaven. And therefore we ought to prepare ourselves carefully at holy times, and to live more devoutly, and to keep more exactly all things that we are to observe, as though shortly we were to receive reward of our labour at God's hands.  
7 And if it be differred, let us think that we were not well prepared, nor worthy as yet of so great glory, as shall be revealed in us at the time appointed: and let us labour to prepare ourselves better for our departure. Rom. 8. Blessed is that servant (saith S. Luke the Evangelist) whom when his Lord cometh, he shall find watching: Luk. 13. verily I say unto you, he shall place him over all that he possesseth. Mat. 24.   

CHAP. XX. Of the love of Solitude and Silence.  
Seek a fit time to attend to thyself, and often think of the benefits of God. Leave curious things. Read over such matters, as may cause rather compunction, than the labour of much study. If thou withdraw thyself from superfluous talk, and idle wandering about, as also from hearing of news & tales; thou shalt find sufficient and fit time to think of good things. The greatest Saints avoided the company of men as much as they could, and chose to live to God in secret. Hebr. 3.  
2 One said: As often as I have been amongst men, I have returned less man. Senec. ep. 7. The same we find by experience when we talk long. It is easier to keep silence altogether, than not to exceed in words. It is easier for a man to keep home, then to demean himself as he ought in all things abroad. He therefore that desireth to attain to internal, & spiritual graces, aught with jesus to withdraw himself from the people. Mat. 4. No man goeth safely abroad, but he that gladly keepeth home. Eccl. 3. No man securely governeth, but he that delighteth to live in subjection. No man securely commandeth, but he that hath learned readily to obey.  
3 No man securely rejoiceth, unless he hath within him the testimony of a good conscience. And yet the security of Saints was always full of the fear of God. Neither were they less careful and humble in themselves, for that they shined outwardly with grace and great virtues. But the security of evil men riseth of pride and presumption, and in the end deceiveth them. Never promise to thyself security in this life, although thou seem to be a good religious man, or devout Hermit.  
4 Oftentimes those, who in the judgement of men were of better esteem, have been in greatest danger, by reason of their too much confidence. Wherefore it is more profitable to many, not to be altogether free from temptations, but to be often assaulted; lest they should be too secure, and so perhaps be lifted up in pride: lest also they should too freely give themselves to outward comforts. O how good a conscience should he keep, that would never seek transitory joy! Would never busy himself with the things of this world! And how great peace and quietness should he possess, that would cut off all vain solicitude, and only think of divine things; and such as are profitable for his soul, and place all his hope in God  
5 No man is worthy of heavenly comfort, unless he have diligently exercised himself in holy compunction. If thou desirest true contrition of heart, retire thyself into some secret and solitary place, and exclude from thy mind the tumults and unquietness of the world, as it is written: In your chambers be ye sorry. Psal. 4. In thy Cell thou shalt find that which abroad thou shalt often lose. The Cell, if thou continue in it, waxeth sweet, and if thou love not to stay in it, it becometh irksome. If in the beginning of thy conversion thou accustom thyself to remain in it, and keep it well, it will be afterwards unto thee a dear friend, and a most pleasant comfort.  
6 In silence and quietness a devout soul perfecteth herself, and learneth the secrets of holy Scriptures. There she findeth floods of tears, with which she may every night wash and cleanse herself, and be made so much the more familiar with her Creator, by how much the further off she liveth from all worldly disquiet. Psal. 6. Who so therefore withdraweth himself from his acquaintance & friends; God with his holy Angels will draw near unto him. It were better for a man to lie hidden, and have care of himself, then being careless of his soul, to work miracles in the world. It is commendable for a religious person to go abroad seldom, to fly to be seen, & to be unwilling to see men.  
7 Why wilt thou see that which is not lawful for thee to have. The world passeth away, and all his delights. The desires of our sensuality draw us to walk abroad, but when the hour is past, what bringest thou home, but a burdened conscience, and distracted thoughts? A joyful going abroad, bringeth often a sorrowful coming home; and a merry evening maketh a sad morning. Prou. 14. So all carnal joy entereth gently, but in the end it causeth remorse and destruction. What is elsewhere to be seen, which thou canst not see here? Eccl. 1. Here thou seest heaven and earth, & all the elements, of which all other things are made.  
8 What is there any where to be seen, that can long continue under the Sun? thou thinkest perhaps to satiate thyself, and have thy fill; but thou shalt never attain it. If it were possible for thee to see all things created, present before thine eyes, what were it all but a vain and unprofitable sight? Eccl. 3. Lift up thine eyes to God in heaven, and ask pardon of thy sins and negligences. Psa. 122. Leave vain things to the vain. Attend thou to that which God commandeth. Shut thy door upon thee, & call upon jesus thy beloved. Mat. 6. Be thou with him in thy Cell, for thou shalt not find so great peace in any other place. If thou hadst stayed within, and not given ear to idle news, thou hadst kept thyself better in good peace. But now that thou delightest sometimes to hear novelties, it is fit thou sufferest for it some trouble and disquiet of mind.   

CHAP. XXI. Of Compunction of heart.  
IF thou wilt profit any thing, keep thyself always in the fear of God, and yield not too much scope to liberty. Prou. 19 Contain all thy senses under the rule of discipline, and give not thyself to foolish mirth. Give thyself to compunction of heart, and thou shalt find devotion. Compunction discovereth much good, which with too much liberty is quickly lost. It is marvel that a man can ever perfectly rejoice in this life, if he consider his banishment, and weigh the many perils, wherewith his soul is environed. The levity of our minds, & the little care we have of our faults, makes us not to feel the sorrows of our soul.  
2 But oftentimes we vainly laugh, when we have just cause to weep. There is neither true liberty, nor good mirth, but that which is in the fear of God, accompanied with a good conscience. Happy is he, that can avoid all cause of distraction, and draw himself to the union of holy compunction. Happy is he, that can abandon all that may defile, or burden his conscience. Fight manfully: one custom overcomes another. If thou canst forbear to intermeddle with that which belongs to others; they will not hinder thee in that which thou hast to do.  
3 Busy not thyself in matters which appertain to others: neither do thou meddle at all with the affairs of thy betters. Look first of all to thyself, and have a more especial care to admonish thyself, than whomsoever thou lovest best. If thou hast not the favour of men, be not therefore grieved; Gal. 1. but let this seem unto thee a most just cause of grief, that thou lookest not to thyself with that care, which beseemeth the servant of God, and a devout religious person. It is oftentimes better 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 have none at all, or do seldom taste divine comforts, the fault is ours, that do not seek for compunction of heart, nor do wholly forsake the vain comforts of this world.  
4 Acknowledge thyself unworthy of divine comforts, & that thou hast deserved great tribulation. When a man hath perfect contrition, then is the whole world grievous and loathsome unto him. judg. 2. & 20. A good man findeth always sufficient cause of tears and sorrow; for whether he consider himself, or weigh the estate of his neighbour, he knoweth that none liveth here without tribulation. 2. King. 13. And how much the more thoroughly he considereth himself; so much the more is his sorrow. Our sins and vices in which we are so plunged, that we can seldom contemplate the things of heaven, do minister unto us matter of most just sorrow and hearty contrition.  
5 If thou didst think more diligently of thy death, then of living long, thou wouldst without doubt be more careful in the amendment of thy life. Eccles. 7. And if thou wouldst consider within thyself, the pains of hell, or of Purgatory. Mat. 25. I am persuaded it would move thee to endure any labour or pain whatsoever in this world, and not to fear any kind of austerity. But because these things enter not to the heart, and we still love that which delighteth us, therefore we remain cold and void of spiritual vigour.  
6 Oftentimes our want of spirit is the cause, that our wretched bodies do so quickly complain. Pray therefore with all humility to our Lord, that he will vouchsafe to give thee the spirit of contrition, and say with the Prophet: Feed me, O Lord, with the bread of tears, & give me to drink with tears in measure. Ps. 79.   

CHAP. XXII. Of the consideration of human misery.  
MIserable thou art wheresoever thou be, & whithersoever thou turnest, if thou turnest not thyself too God. Why art thou troubled when things succeed not as thou wouldst, and desirest? Who is there that hath all things as he will? Eccls. 7. Neither I, nor thou, nor any man upon 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 then is in best case? Truly he that willingly suffereth something for God.  
2 Many weak and feeble men say: Behold how well such a one lives, how rich, how powerful, how beautiful, how great a man he is: but lift up thine eyes to the riches of heaven, Luk. 12. and thou shalt see that all temporal prosperity is as nothing, full of uncertainty, and which rather oppresseth then otherwise: for it is never had without solicitude and fear. The felicity of man consisteth not in having abundance of temporal riches: a mean sufficeth. Prou. 19 job. 14. It is truly misery enough to live upon earth. How much more a man desireth to be spiritual, so much the more distasteful is this present life unto him: for he better perceiveth, and seeth more clearly the defects of human corruption. Eccls. 2. To eat, to drink, to watch, to sleep, to labour, to repose, and to be subject to all other necessities of nature, is doubtless a great misery to a devout mind, that would gladly be free, and delivered from all sin.  
3 The inward man is much oppressed with these corporal necessities, whilst he is in this world. And therefore the holy Prophet prayeth with great devotion to be delivered from them, saying: Deliver me, O Lord, from my necessities. Psal. 24. But woe be to them that know not their misery, and much more to them that love this miserable and corruptible life. For some there be so dotingly affected unto it, that although with labour and begging, they scarce get bread to eat, yet if they might live here always, they would care but little for the kingdom of heaven.  
4 O senseless creatures, and infidels in heart, who lie buried so deep in earth, that they have no taste nor feeling, but of sensual things! Rom. 8. But miserable wretches, they shall in the end feel, to their cost, how vile, & of no esteem was that which they loved. The Saints of God, & the devout servants and friends of Christ respected little what pleased their natural inclinations, or what flourished in this life; but with their whole hopes and intentions they sought after the riches of heaven. 1. Pet. 51. Heb. 11. Their whole desire was carried up to those everlasting treasures which are invisible; lest they might have been drawn to base affections, by the love of visible things. Lose not thy hope to profit in spiritual matters: there is yet time: the hour is not yet past. Rom. 13.  
5 Why wilt thou defer thy good purpose? Rise up in this very instant, and begin, and say: Now is the time to work, the time to fight: now is it a fit time to amend myself. When any tribulation or affliction doth befall thee, then is the time to merit. Thou must pass thorough fire and water before thou come to rest. Psalm. 65. Unless thou use violence to thyself, thou shalt not overcome thy evil inclinations. As long as we carry about with us this frail body of ours, we can never be without sin, nor live without tediousness and grief. We would gladly enjoy quietness, and be delivered from all misery; but for that we have by sin lost our innocency, we have together with it lost also our happiness. Rom. 7. Gen. 3. and therefore it behoveth us to have patience, and to expect the mercy of God till this iniquity have an end, and that which is mortal be swallowed up of life. 2. Cor. 5.  
6 O, how great is the frailty of man, always inclined to evil! Gen. 6 To day thou confessest thy sins, and to morrow thou committest again the same which thou didst confess. Now thou proposest to take heed, and within an hour thou dost as if thou hadst made no purpose at al. We may therefore with great reason humble ourselves, and never admit any thought of our own esteem, being so weak as we are, and subject to every change. 2. Mach. 9 Full soon (God-knowes) is that lost by negligence, which with much labour was hardly gotten by grace.  
7 What will become of us in the end, that do so timely begin to wax cold? Woe be unto us, if we will now give ourselves to ease, as if all were already in peace and security; when as yet there scarce appeareth so much as any sign of true sanctity in our conversation. It were needful that we were taught good manners again 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 hour of death will quickly overtake thee, and therefore look how thou livest. To day a man is living, and to morrow he doth not appear; and being once out of sight, he is also quickly out of mind. job. 9 & 14. Luk. 12. O dullness and hardness of man's heart, who thinketh only on that he seeth, and foreseeth not that which is to come! Hebr. 9 Thou shouldest always so order thy thoughts and actions, as if this very day thou wert to depart this life. If thou hadst a good conscience, thou wouldst not much fear death. Luk. 12. It is better to avoid sin, then to fly death. Sap. 4. If thou be not prepared to day; how wilt thou be prepared to morrow? Mat. 24. & 25. To morrow-day is uncertain, and whether thou shalt see it or no, thou knowest not.  
2 What doth it avail us to live long, when we do so little amend? A long life doth not always make us better, nay rather it oftentimes heapeth upon us a greater load of sins, O that we had spent one day well in this world! Many do reckon the years of their conversion, but full slender oftentimes is the fruit of amendment. If it be a dreadful thing to die, perhaps it will be more dangerous for thee to live long. Blessed is he, that hath always before his eyes the hour of hia death, and disposeth himself daily thereunto. Eccl. 7. If thou hast at any time seen a man die, think with thyself, that thou must one day pass the same way.  
3 When it 'tis morning, think that perhaps thou shalt not live until night; and when evening comes, do not dare to promise unto thyself the next morning. Heb. 9 Be always ready, & so order thyself, that death may never take thee unprepared. Many die suddenly: for the Son of Man will come, when we least think of it. Luk. 21. When that last hour shall come, thou wilt begin to think far otherwise of thy life, and much lament that thou hast been so slack and negligent. Matth. 24. Luk. 12.  
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 hour of his death! For the perfect contempt of the world, the fervent desire to profit in virtue, the love of discipline, the labour of penance, the readiness of obedience, the forsaking of ourselves, and the bearing patiently of all adversity for the love of Christ, will give great confidence of a happy end. Thou mayest do much good whilst thou art well; but when thou art sick, what thou wilt be able to do, I know not. Few do grow better, and amend themselves with sickness; as also they that wander much abroad, seldom become holy.  
5 Trust not upon thy friends or neighbours; neither do thou put off to future time the care of thy soul's health: for thou shalt sooner be forgotten, than thou dost imagine. Esay 30. & 31. Hier. 17. & 48. It is better now to provide in time, and do some good before thou goest, then to trust in the help of others, when thou art gone. Mat. 6. If thou hast no care of thyself now when thou hast time, who will be careful for thee hereafter? The time which now thou hast is very precious. Now are the days of health. Now is the time acceptable. But alas, that thou spendest it so little to thy profit, in which thou mightest gain eternal life! The time will come, when thou wilt desire one day or one hour to amend, and I cannot assure thee that thou shalt obtain it.  
6 O my dearest brother, from how great danger mayest thou deliver thyself! From how great fear maeyst thou be freed, if thou dost now live fearful, and careful of thy death! Labour to live in such sort, that at the hour of death thou mayst rather rejoice then fear. Learn now to die to the world, that thou mayst then begin to live with Christ. Learn now to contemn all earthly things, that thou mayest then freely go to Christ. Chastise now thy body with penance, that thou mayst then have assured confidence. 1. Cor. 9  
7 Ah fool, why dost thou think thou shalt live long, being not certain of so much as one day! Luk. 12. How many have been deceived, and taken out of this world on a sudden, when they least expected it? How often hast thou heard, how such a one was suddenly slain, another was drowned, another falling from some high place broke his neck, another died at his meat, another when he was playing: one came to his end by fire, another by sword, another by plague, another died by the hands of thieves? So as death is the end of all, and the life of man passeth away like a shadow.  
8 Who will remember thee; and who will pray for thee after thy death? job 14▪ Do now, beloved brother, do now what thou canst, for thou knowest not how soon thou shalt die, nor what shall befall thee after thy death. Now whilst thou hast time, heap together eternal riches. Matth. 1. Luk. 11. Think on nothing, but on the health of thy soul Gal. 6. Have care only on that which belongeth to God. Luk. 16. Make the Saints of God thy friends by honouring them, and imitating their virtues, that when thou departest this life, they may receive thee into their everlasting dwellings. Hebr. 11.  
9 Esteem thyself as a pilgrim, and stranger upon earth, and as one to whom the affairs of this world do nothing appertain. 1. Pet. 2. Keep thy heart free, and lifted up to God: for thou hast not here any permanent City. Heb. 13. Send thither thy prayers daily, with sighs and tears; that thy soul may deserve to pass with much happiness to our Lord after death.   

CHAP. XXIV. Of judgement, and the punishment of sin.  
IN all things consider the end, and how thou wilt be able to stand before that severe judge, from whom nothing can be hidden, and is not appeased with gifts, nor admitteth excuses, but judgeth according to justice. Heb. 10. O most wretched and foolish sinner, that fearest sometimes the countenance of an angry man; what answer wilt thou make to God to whom all thy wickedness is known? job 9 Why providest thou not for thyself against that rigorous day of judgement, in which no man can be excused, or defended by another, but every one will be burden enough to himself? Luk. 16. Now thy pains are profitable, thy tears acceptable, thy cries are heard, thy sorrow satisfieth for thy sins, and purgeth thy soul. 2. Cor. 6.  
2 The patient man hath a great and healthful purgatory, jam. 1. who receiving injuries, grieveth more for the others malice, then for his own wrongs; Luk. 23. prayeth willingly for his adversaries, and from his heart forgiveth their offences; Act. 7. delayeth not to ask forgiveness of whomsoever he hath offended; is sooner moved to compassion then to anger; useth often violence to himself; 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 reserve them for Purgatory. Verily the inordinate love we bear to ourselves deceiveth us.  
3 What other thing shall that fire feed on, but thy sins? How much the more thou sparest thyself now, and followest the desires of thy corrupt nature: so much the more grievously shalt thou be punished hereafter: and so much the more matter dost thou keep for that purging fire. In the self-same wherein a man hath sinned, shall he be more grievously punished. There shall the slothful be pricked forwards with burning goads. There shall the Gluttons be tormented with insatiable hunger and thirst. There shall the lascivious and the lovers of pleasures be covered over with burning pitch and brimstone. The envious like raging dogs, shall there howl for grief.  
4 There is no vice that shall not have his proper torment. The proud shall be full of all shame and confusion. The covetous shall be in miserable want. One hour of pain there shall be more sharp, than an hundred years of most hard penance here. There is no rest there, nor comfort for the damned. job. 40. here yet sometimes our labours cease, and we enjoy the comfort of our friends. Be now solicitous and sorrowful for thy sins; that in the day of judgement thou mayest be secure in the company of the blessed souls. For than shall the just stand in great constancy, against those that afflicted and oppressed them. Wisd. 5. Then shall he stand to judge, who now doth humbly submit himself to the judgement of men. Then shall the poor and humble have great confidence, and the proud shall be compassed about on all sides with fear.  
5 Then will it appear, that he was wise in this world, who had here learned to be as a fool, and despised for Christ. Then shall affliction patiently suffered delight us, and iniquity shall stop her mouth, Then shall the devout rejoice, and the irreligious mourn. Then shall the chastised flesh more flourish, then if it had been always nourished in delights. Psal. 106. Then shall the poor garment shine, and the precious robes appear contemptiple. 2. Cor. 4. Then shall the mean cottage be more commended, than the sumptuous Palace. Then will constant patience more avail us, than all earthly power. Then will simple obedience be more esteemed, than all worldly wisdom. Esay 29.  
6. Then shall a good and pure conscience yield us more comfort, than the profound learning of Philosophy. Then shall the contempt of riches weigh more than all the worldlings treasures. Then wilt thou be more comforted that thou hast prayed devoutly▪ then that thou hast fared daintily. Then wilt thou be more joyful that thou hast observed silence, then that thou hast talked much. Then will good works appear of much more esteem, then fair words. Then a strict life and hard penance will be more pleasing, than all earthly delights. Accustom thyself now to suffer a little, that thou mayst then be delivered from more grievous pains. Prove here first what thou canst endure hereafter. If now thou canst bear so little, how wilt thou be able to endure everlasting torments? If now a little suffering make thee so impatient, what will hell fire do hereafter? Assure thyself, thou canst not have two Paradises. It is impossible for thee to enjoy delights here in this world, and reign hereafter with Christ in heaven.  
7 If thou hadst hitherto lived always in honours and delights; what would it avail thee, if thou shouldest presently die? Luk. 12. All is vanity, but to love God, and only to serve him. Eccles. 1. And he that loveth God with his whole heart, needeth to fear neither death, punishment, judgement, nor hell: for perfect love gives secure access to God. Rom. 8. But he that delighteth always in sin, what wonder though he always fear death, and be terrified with the thought of judgement. Yet it is good, that if love be not of force to withhold thee from sin, that at least the fear of hell may restrain thee. And he that layeth aside the fear of God, can never continue long in good state, but falleth quickly into the snares of the devil.   

CHAP. XXV. Of the fervent amendment of our whole life.  
BE watchful and diligent in the service of God, and often think with thyself wherefore thou camest, and why thou didst leave the world. 2. Tim. 4. Was it not that thou mightest live to God, and become a spiritual man? Go on therefore with courage: thou shalt shortly receive the reward of thy labours, and there shall be no more fear nor sorrow in the confines of thy habitation. Mat. 5. Apoc. 21. Thou must labour here a while: thou shalt afterwards have great rest; yea everlasting joy. Eccles. 51. If thou continuest faithful and diligent in serving of God, do not doubt but God will be faithful and liberal in giving thee reward. Apoc. 21. & 22. Matth. 25. Thou oughtest to have a good hope of getting the victory, but thou must not make thyself assured thereof, lest thou wax negligent, or be puffed up with pride. Rom. 5.  
2 When one that was in great anxiety of mind, often wavering between fear and hope, did once, being oppressed with grief, prostrate himself in a Church in prayer before an Altar, and said within himself: O, if I knew that I should yet persever! He presently heard, as it were, a voice from God, which said: What if thou didst know it, what wouldst thou do? Do now what thou wouldst do then, and thou shalt be secure. And being herewith comforted, and strengthened in mind, he committed himself wholly to the will of God, & that noisome anxiety ceased, neither had he any mind to search curiously any further, to know what should befall him; but rather laboured to understand what was the perfect and acceptable will of God, for the beginning and accomplishing of every good work, Rom. 12.  
3 Hope in our Lord, and do good, saith the Prophet, and inhabit the land, and thou shalt be fed in the riches thereof. Psa. 36. One thing there is that draweth many back from that spiritual good, & the diligent amendment of their lives: the horror of the difficulty, and the labour of the combat. But they above others profit most in virtue, that endeavour most to overcome those things which are grievous, and contrary unto them. For there a man profiteth more, and deserveth greater grace, where he more overcometh and mortifieth himself in spirit.  
4 But all men have not alike to overcome and mortify: yet he that is zealous and diligent, though he have more passions, shall profit more in virtue, than another that is of a more temperate disposition, if he be less fervent in the pursuit of virtue. Two things chiefly help to our amendment, to wit, to withdraw ourselves violently from that to which nature is viciously inclined, and to labour earnestly for that virtue, which we most want. Be careful also to avoid with great diligence, those things in thyself, which do most displease thee in others.  
5 Gather some profit to thy soul out of every occasion and wheresoever thou be: so as if thou seest or hearest any good, stir up thyself to the imitation thereof. But if thou seest any thing worthy of reproof, beware thou dost not the same. And if at any time thou hast done it, labour quickly to amend it. As thine eye observeth others, so art thou also noted again by others. O, how sweet and comfortable a thing it is, to see the servants of Christ fervent and devout, endued with virtuous and decent manners! And on the contrary, how pitiful and grievous a thing it is, to see them that live in a dissolute and disordered sort, not applying themselves to that, for which they were called! O, how great damage and great danger it is, to neglect the good purposes of their vocation, and to busy themselves in that which appertaineth not unto them, nor is committed to their care!  
6 Bee mindful of the purpose thou hast made, and have always before the eyes of thy soul, the picture of thy Saviour crucified. Thou hast good cause to be ashamed, looking upon the life of Christ, seeing thou hast so slackly endeavoured to conform thyself unto him, though thou hast walked a long time in the way of the service of God. A religious person that exerciseth himself seriously and devoutly in the most holy life and passion of our Lord, shall there abundantly find whatsoever is necessary and profitable for him; neither shall he need to seek any thing elsewhere, but only in jesus. O, if jesus crucified would come into our hearts, how quickly and fully should we be instructed in all truth! Gal. 2. & 6.  
7 A fervent religious person taketh and beareth all well that is commanded him: but he that is negligent and cold, hath tribulation upon tribulation, and on all sides is afflicted: for he is void of inward consolation, and is forbidden to seek external comforts. A religious person that liveth not according to discipline, is in great danger of the ruin of his soul. He that seeketh liberty and ease, shall ever live in disquiet: for one thing or other will always displease him.  
8 How do so many other religious persons, who live under the strict rule of Monastical discipline? They seldom go abroad, they live retiredly, they feed meanly, they are clothed coarsely, they labour much, speak little, watch long, rise early, spend much time in prayer, read often, and keep themselves in all kind of discipline. Consider the Carthusians, Cistercians, and the Religious men and women of divers Orders, how they rise every night to sing praises unto God. And how unseemly then it is for thee to be slothful in so holy a work, when as so great multitudes of religious persons do begin to glorify God.  
9 O, that we had nothing else to do, but always with our mouth, and whole heart to praise our Lord God O, that thou mightest never have need to eat, nor drink, nor sleep, but mightest always praise God, and only employ thyself in the exercises of spirit: thou shouldest then be much more happy, then now thou art, when for so many necessities, thou art constrained to serve thy body. Would God these necessities were not at all, but only the spiritual refections of the soul, which (alas) we taste of too seldom.  
10 When a man cometh to that estate, that he seeketh no comfort of any creature, then doth he begin to take perfect contentment and delight in God. Then shall he be contented with whatsoever doth befall him in this world. Then shall he neither rejoice in great matters, nor be sorrowful for small, but with great integrity and confidence commit himself to God; who shall be unto him all in all: to whom nothing doth perish, nor die, but all things do live unto him, and serve him at a beck without delay. Rom. 11.  
11 Remember always the end, and how that time lost never returns. Eccles. 7. Without care and diligence thou shalt never get virtues. If thou beginnest to wax cold, it will be evil with thee: but if thou give thyself to fervour of spirit; thou shalt find much peace, and feel less labour, through the assistance of God's grace, and love of virtue. Apocal. 3. The fervent and diligent man is ready, and prepared for all things. It is harder to resist vices and passions, then to toil in bodily labours. Eccls. 19 He that avoideth not small faults, by little and little falleth into greater. Thou wilt always rejoice in the evening, if thou spend the day profitably. Be watchful over thyself, stir up thyself, warm thyself, and whatsoever becomes of others, neglect not thyself. The greater violence thou usest against thyself, the more thou shalt profit.   
THE END OF THE FIRST BOOK.   

OF THE FOLLOWING OF CHRIST. THE SECOND BOOK.  

CHAP. I. Of spiritual conversation.  
THe Kingdom of God is within you, saith our Lord. Luk. 7. Turn thee with thy whole heart unto our Lord, and forsake this miserable world, and thy soul shall find rest. joel. 2. Learn to despise exterior things, and to give thyself to the interior, & thou shalt perceive the Kingdom of God to come into thee. Ro. 19 For the kingdom of God is peace, and joy in the holy Ghost, which is not given to the wicked. Christ will come unto thee, and show thee his divine comfort, if thou prepare for him a worthy mansion within thee. Psal. 44. Al his glory and beauty is within, and there he pleaseth himself. The inward man he often visits, and hath with him sweet discourses, pleasant comfort, much peace, wonderful familiarity.  
2 O faithful soul, make ready thy heart for this Bridegroom, that he may vouchsafe to come unto thee; and dwell within thee. For he saith: If any love me, he will keep my Word, and we will come unto him, and will make our abode with him. joh. 14. Give therefore unto Christ a place in thy heart, and deny entrance to all others. When thou hast Christ, thou art rich, and he will suffice thee. He will be thy faithful and provident helper in all things, so as thou shalt not need to trust in men. For men are soon changed, and quickly decay; but Christ remaineth for ever, and standeth firmly unto the end. joh. 12.  
3 There is little trust to be put in a frail and mortal man, though he be profitable and dear unto thee: neither oughtest thou much to be grieved, if sometimes he cross and contradict thee. Hier. 17. They that to day take thy part, to morrow may be against thee; and so on the contrary, they often turn like unto the wind. Put all thy trust in God, and fear and love him: 1. Pet. 5. He will answer for thee, and do in all things what is best. Heb. 13. Thou hast not here a dwelling City: and wheresoever thou be, thou art a stranger and pilgrim: neither shalt thou ever have rest, unless thou be perfectly united unto Christ.  
4 Why dost thou linger and make delays here, since this is not the place of thy rest? Phil. 3. In heaven ought to be thy dwelling, and all earthly things are to be regarded, as it were, in the way. Sap. 5. All things pass away, and thou together with them. Beware thou cleave not unto them, lest thou be enthralled; and so dost perish. Let thy thought be on the highest, and thy prayer directed unto Christ without ceasing. If thou canst not contemplate high and heavenly things, rest thyself in the passion of Ch●●●●, and dwell willingly in the wounds of his sacred body. For if thou fly devoutly unto his holy wounds, and to th● 〈◊〉 marks of his passion, thou ●hal● feel great comfort in tribulation▪ neither wilt thou much care for being despised of men, and wilt easily be●re the words of slanderous tongues.  
5 Christ was also in the world despised, and in great necessity: forsaken by his acquaintance & friends in the midst of slanders. Matth. 1.12.5.26. & joh. 15. Christ would suffer, and be contemned; and darest thou complain? Christ had adversaries and backbiters; and wilt thou have all men thy friends and benefactors? For what shall thy patience be crowned, if no adversity happen unto thee? 2. Tim. 21. If thou wilt suffer no adversity, how wilt thou be the friend of Christ? Suffer with Christ, and for Christ, if thou desire to reign with Chr●●●▪  
6 If thou 〈…〉 perfectly entered into the heart of jesus, and tasted a little of his burning love: then wouldst thou not weigh thy own commodity or discommodity▪ but wouldst rather rejoice at slanders, when they should chance to the cast upon 〈…〉 for the love of jesus maketh a man to despise himself. A lover of jesus, and of truth, and a true spiritual person, and free from inordinate affections, can freely turn himself unto God, and lift himself above himself in spirit, and with great joy of his soul rest in God.  
7 He that judgeth of all things as they are, and not as they are said, and esteemed to be, is truly wise, and taught rather by God then men. Esa. 54. He that can live spiritually, and make small reckoning of outward things: neither requireth places, nor attendeth times for performing of devout exercises. A spiritual man quickly recollecteth himself: because he never yieldeth over himself wholly to outward things. He is not hindered by outward labour or business, which may be necessary for the time: but as things fall out, so he frameth himself unto them. He that hath well ordered and disposed all things within, careth little for the vain inventions and perverse inclinations of men. So much is a man hindered and distracted, how much he draweth matters unto himself.  
8 If all went well with thee, and thou hadst thy heart well purged, all things would fall out to thy good and profit. But many things displease and often trouble thee, because thou art not yet perfectly dead unto thyself, nor free from the affection of earthly things. Rom. 8. & 1. Cor. 4. Nothing so defileth and entangleth the heart of man, as the impure love to creatures. If thou refuse outward comfort; thou wilt be able to contemplate the things of heaven, and often receive internal joy.   

CHAP. II. Of humble submission.  
REspect not much who is with thee, or who is against thee. Endeavour, and take care, that God may be for thee in every thing thou dost. Psal. 27. Have a good conscience, and God will defend thee. For whom God will help, no malice of man can hurt. If thou canst hold thy peace and suffer, without doubt thou shalt see that our Lord will help thee. He knoweth the time, and manner how to deliver thee, and therefore thou oughtest to resign thyself unto him. It belongs to God to help, and to deliver from all shame. Oftentimes it is very profitable, for the better keeping of humility, that others know, & reprehend our faults.  
2 When a man humbleth himself for his faults, than he easily pacifieth others, and quickly satisfieth those that are offended with him. God protecteth and delivereth the humble: he loveth and comforteth the humble: unto the humble man he inclineth himself: unto the humble he giveth great grace, and after his humiliation, he raiseth him unto glory. Unto the humble he revealeth his secrets, and sweetly draweth and inviteth him unto himself. Matth. 12. The humble, when he hath received confusion, is in peace, for that he resteth in God, and relieth not on the world. Do not think that thou hast profited any thing, unless thou esteem thyself inferior to all.   

CHAP. III. Of a good and peaceable man.  
FIrst keep thyself in peace, and then mayst thou pacify others. A peaceable man doth more good, than he that is well learned. A passionate man turneth good into evil, and easily believeth the worst. A good peaceable man turneth all things into good. He that is well in peace, is not suspicious of any. 1. Cor. 15. But he that is discontented, and troubled, is tossed with divers suspicions: he is neither quiet himself, nor suffereth others to be quiet. He often speaketh that which he ought not to speak; and omitteth that which were more expedient for him to do. He considereth what others are bound to do: and neglecteth that which he is bound to himself. Ma. 7. First therefore have a careful zeal over thyself, and then thou mayest justly show thyself zealous of thy neighbours good. Act. 1.  
2 Thou knowest well how to excuse and colour thine own deeds, and thou wilt not receive the excuses of others. It were more meet that thou didst accuse thyself, and excusedst thy brother. Gal. 6. If thou wilt be borne withal, bear also with another. 1. Cor. 13. Behold how far off thou art as yet from true charity and humility, which knoweth not how to be angry with any, or to be moved with indignation, but only against himself. It is no great matter to converse with the good, and those that are of a gentle disposition, for that is naturally pleasing to all, and every one willingly enjoyeth peace, and loveth those best that agree with him. But to be able to live peaceably with the unquiet and perverse minds, or with the disorderly, or such as contradict us, is a great grace, and very commendable.  
3 Some there are, that keep themselves in peace, and are in peace also with others. And there are some, that neither are in peace themselves, nor suffer others to be in peace: they are troublesome to others, but always more troublesome to themselves. And others there are that keep themselves in peace, and labour to bring others unto peace. Our whole peace in this miserable life, consists rather in humble suffering, then in not feeling adversities. He that can best tell how to suffer, will best keep himself in peace. He is a conqueror of himself, a Lord of the world, friend of Christ, and heir of heaven.   

CHAP. IU. Of a pure mind and upright intention.  
WIth two wings man is lifted up 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 soul in God. Purity apprehendeth and tasteth his sweetness. No good action will hinder thee, if thou be inwardly free from inordinate affection. If thou intent and seek nothing else but the will of God, and the profit of thy neighbour, thou shalt enjoy eternal liberty. If thy heart were sincere and upright, than every creature would be unto thee a looking-glass of life, and a book of holy doctrine. There is no creature so little and abject, that representeth not the goodness of God.  
2 If in thine own heart thou wert good and pure, than thou wouldst be able to see and understand all things without any impediment. Rom. 1. Prou. 3. A pure heart penetrateth heaven, and pierceth the depth of hell. Psal. 118. Such as every one is inwardly: so he judgeth outwardly. If there be joy in the world, surely a man of a pure heart possesseth it. And if there be any where tribulation and affliction, an evil conscience feels it. As iron put into the fire loseth his rust, and becometh bright like fire: so he that wholly turning himself unto God, becometh fervent, and is changed into a new man.  
3 When one beginneth to wax cold: then he is afraid of a small labour, and willingly receiveth external comfort. But when he once beginneth to overcome himself perfectly, and to walk manfully in the way of God: then he esteemeth those things to be light, which before seemed grievous unto him.   

CHAP. V. Of the consideration of ones self.  
WE cannot trust much to ourselves, for that grace oftentimes and understanding is wanting. There is but little light in us, and that which we have, we quickly lose by our negligence. And oftentimes we do not perceive our own inward blindness. We often do evil, & excuse it worse. Matth. 7. We are sometimes moved with passion, and we think it to be zeal. We reprehend small things in others, and pass over greater matters in ourselves. We quickly feel, and weigh what we suffer at the hands of others; but we mind not what others suffer from us. He that doth well and deeply consider his own works, will find little cause to judge hardly of another.  
2 A spiritual man preferreth the care of himself, before all other cares. Mat. 16. And he that diligently attendeth unto himself, doth seldom speak much of others. Thou wilt never be recollected & devout, unless thou pass over other men's matters with silence, and look especially to thyself. If thou attend wholly unto God and thyself, thou wilt be little moved with whatsoever thou seest abroad. 1. Cor. 4. Where art thou, when thou art not with thyself? Galat. 1. And when thou hast run over all, what hast thou profited, if thou dost neglect thyself? If thou desirest peace of mind & true union, thou must esteem little of all earthly things, and look only to thyself.  
3 Thou shalt therefore profit much, if thou keep thyself free from all temporal cares. Thou shalt hinder thyself greatly, if thou esteem any thing of this world. Let nothing be great unto thee, nothing high, nothing grateful, nothing acceptable, but only God himself purely, or that which is for God. Esteem all comfort vain which thou receivest from any creature. Eccles. 1. A soul that loveth God, despiseth all things that be inferior unto God. God alone is everlasting, and of infinite greatness, filling all creatures: the comfort of the soul, and the true joy of the heart.   

CHAP. VI Of the comfort of a good Conscience.  
THe glory of a good man, is the testimony of a good conscience. 2. Cor. 1. Have a good conscience, and thou shalt ever have joy. A good conscience is able to bear much, and is cheerful in adversities. An evil conscience is always fearful and unquiet. Thou shalt rest sweetly, if thy heart doth not reprehend thee. Wisd. 17. Do thou never rejoice, but when thou hast done well. Sinners have never true mirth, nor feel inward peace: because there is no peace to the impious, saith our Lord. And if they should say: We are in peace, no evil shall fall upon us, and who shall dare to hurt us? Luk. 12. Esay. 27. Believe them not: for upon a sudden will arise the wrath of God, and their deeds shall be turned into nothing, and their conceits shall perish.  
2 To glory in tribulation is no hard thing for him that loveth. Rom. 8. For to glory so, is to glory in the Cross of our Lord. That glory is short, which is given and received from men. Galath. 6. Sorrow always accompanieth the glory of the world. The glory of the good is in their consciences, & not in the tongues of men. 2. Cor. 2. The gladness of the just is of God, and in God: and their joy is of the truth. He that desireth true & everlasting glory, careth not for that which passeth away with time. And he that seeketh temporal glory, or contemneth it not from his heart, showeth himself but little to esteem of the glory of heaven. He enjoyeth great tranquillity & peace of mind, that careth neither for the praises, 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, abject though thou dispraise him. What thou art, that thou art: neither canst thou be truly said to be greater, than 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. Man seeth in the face, but God looketh into the heart. 1. King. 16. Man considereth the deeds, but God weigheth the intentions. To do always well, and to esteem little of himself, is a token of an humble mind. To refuse to be comforted by any creature, is a sign of great purity, and inward confidence.  
4 He that seeketh no outward witness for himself, doth show that he hath wholly committed himself unto God. For not he that commendeth himself, the same is approved (saith S. Paul) but whom God commendeth. 2. Cor. 10. To walk inwardly with God, and not to be possessed with any outward affection, is the state of an inward & spiritual man.   

CHAP. VII. Of the love of JESUS above all things.  
BLessed is he that understandeth what it is to love jesus: and to despise himself for jesus. Psal. 116. Thou oughtest to leave thy beloved, for thy beloved; for that jesus will be beloved alone above all things. Deut. 6. The love of things created is deceitful and unconstant: the love of jesus is faithful and constant. Mat. 22. He that cleaveth unto creatures, shall fall with that which is subject to fall. He that embraceth jesus shall stand firmly for ever. Love 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 Live and die with jesus; and commit thyself unto his trust, who when all fail, can alone help thee. Thy beloved is of that nature, that he will none of that which appertaineth to others: but will have thy heart alone, and sit like a King in his own throne. If thou couldst purge thyself perfectly of all creatures, jesus would willingly dwell with thee. Whatsoever thou puttest in men, out of jesus, is all no better than lost. Trust not, nor rely upon a reedefull of wind: for that all flesh is as hay, and all the glory thereof shall wither away as the flower of the field. Esay 4.  
3 Thou shalt quickly be deceived, if thou look only to the outward show of men. And if in them thou seekest thy comfort and profit: thou shalt often feel loss. If thou seekest jesus in all things, thou shalt surely find jesus. But if thou seekest thyself, thou shalt also find thyself, but to thy own harm. For man doth more hurt himself, if he seek not jesus, than the whole world, and all his adversaries could annoy him.   

CHAP. VIII. Of familiar conversation with JESUS.  
WHen jesus is present, all is well, and nothing seemeth difficult: but when jesus is absent, every thing is hard. When jesus speaketh not inwardly unto us, our comfort is nothing worth: but if jesus speak but one word, we feel much consolation. Did not Mary Magdalen presently rise from the place where she wept, when Martha said unto her: Thy Master is here, and calleth thee. joh. 11. Happy is the hour when jesus calleth from tears to spiritual joy. How dry and hard art thou without jesus? How foolish & vain, if thou desire any thing out of jesus? Is not this a greater loss, then if thou shouldest lose the whole world? Matth. 16.  
2 What can the world profit thee without jesus? To be without jesus is a grievous hell; and to be with jesus is a sweet Paradise. If jesus be with thee, no enemy can hurt thee. Rom. 8. He that findeth jesus, findeth a good treasure: yea a good above all goods. Mat. 13. And he that loseth jesus, loseth too much, & more than the whole world. He is most poor that liveth without jesus: & he most rich that is well with jesus. Luk. 12.  
3 It is a great skill to know how to converse with jesus, and a great wisdom to know how to keep jesus. Prou. 8. Be humble & peaceable, and jesus will be with thee. Be devout and quiet, and jesus will stay with thee. Thou mayest drive away jesus & lose his grace, if thou givest thyself to outward things. And if thou shouldest drive him from thee, and lose him, unto whom wilt thou fly, and what friend wilt thou then seek? Without a friend thou canst not well live: and if jesus be not above all a friend unto thee; thou shalt be too too sorrowful and desolate. Thou dost therefore foolishly, if thou dost trust or rejoice in any other. It is better for thee to have all the world against thee, than jesus offended with thee. Gal. 6. Amongst all things therefore that be dear unto thee, let jesus alone be thy chiefest beloved.  
4 Love all for jesus, but jesus for himself, jesus Christ alone is especially to be beloved; who alone is found to be good, and faithful above all friends. For him, and in him, let as well friends as foes be dear unto thee: Mat. 5. and all these are to be prayed for, that all may know & love him. Luk. 6. Never desire to be singularly commended or beloved, for that appertaineth only unto God, who hath none like unto himself. Neither do thou desire that the heart of any should be set on thee; nor do thou set thy heart on the love of any: but let jesus be in thee, and in every virtuous and good man.  
5 Be pure and free within, and entangle not thy heart with any creature. Thou oughtest to be, as it were, naked, and carry a pure heart to God, if thou wilt consider; and prove, and see how sweet our Lord is. And truly unless thou be prevented, and drawn by his grace, thou shalt never attain to that happiness, to forsake and cast away all, that 〈…〉 mayest be united to him 〈◊〉. For when the grace of God cometh unto a man, than he is strong, and nothing is hard unto him. And when it goeth away, he is poor and weak, and as it were, left unto the will of whomsoever will afflict him. In this thou oughtest not to be dejected, nor despair, but to resign thyself with all indifferency unto the will of God, and to bear all things that befall thee for the glory of Christ: for after winter followeth summer: after night cometh day, and after a tempest, fair weather.   

CHAP. IX. Of the want of all comfort.  
IT is no great matter to despise human comfort, when we have divine. It is much, and very much, to be able to want both human & divine comfort: and for the honour and glory of God, to be willing to endure desolation of heart; and to seek himself in nothing, nor to regard his own merit. What great matter is it, if thou be cheerful and devout at the coming of heavenly grace? This hour is wished for of all men. He rideth easily whom the grace of God carrieth. And what marvel if he feel not his burden, who is borne up by the Almighty, and led by the greatest guide?  
2 We are always willing to have something for our comfort; and a man doth hardly put off, and forsake himself. The holy Martyr S. Laurence overcame the world with his Prelate: because he despised whatsoever seemed delightsome in the world: and for the love of Christ he patiently suffered the high Priest of God, S. Syxtus, to be taken from him, whom he most loved. He overcame therefore the love of man, by the love of the Creator; and he rather chose the divine pleasure, then human comfort. See thou also learn to forsake some necessary thing, and a beloved friend for the love of God. Be not grieved when thou art forsaken by a friend, knowing that we all at length must be separated one from another.  
3 A man must fight long, & with a constant mind, before he get the victory, & be able to place his whole heart in God. When a man confideth in himself, he easily slideth unto human comforts. But a true lover of Christ, & a diligent follower of virtue, giveth not himself to such solace, nor seeketh sensible sweetness: but rather forcible exercises, and to sustain hard labours for Christ.  
4 When therefore spiritual comfort is given thee from God, receive it thankfully: but know that it is the gift of God, not any desert of thine. Be not puffed up, joy not too much, neither do thou presume vainly: but be rather the more humble for that grace, and more wary and fearful in all thy actions: for that hour will pass away, and temptation will succeed. When consolation is taken from thee, despair not presently; but with humility & patience attend the heavenly visitation: for God is able again to give thee greater consolation. This is not new nor strange unto them, that have 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: I said in my plenty, I will not be moved everlastingly. Psalm. 29. But when this was gone from him, he addeth what he found in himself, saying: Thou turnedst thy face from me, and I became troubled. Ibid. Yet doth he not despair in the midst of these changes, but more earnestly prayeth unto our Lord, and saith: Unto thee (O Lord) I will cry, and I will pray unto my God. Ibid. Lastly, he receiveth the fruit of his prayer, and witnesseth that he was heard, saying: Our Lord hath heard me, and taken pity on me: our Lord is become my helper. Ibid. But wherein? Thou hast turned (saith he) my sorrow into joy, and thou hast compassed me about with gladness. Ibid. If great Saints have been so dealt withal, we that are poor and weak ought not to despair, if we be sometimes fervent, and sometimes cold: for the spirit cometh and goeth, according to the good pleasure of his will. joh. 3. For which cause blessed job saith, Thou visitest him early in the morning, and suddenly thou provest him. job 7.  
6 Whereupon therefore can I hope, or wherein ought I to trust, but in the great mercy of God alone, and in the only hope of heavenly grace? For whether I enjoy the presence of good men, or devout brethren, or faithful friends, or holy books, or learned treatises, or sweet songs and hymns: all these help little, & have little savour, when grace forsaketh me, and I remain left in my own poverty. At such a time there is no better remedy than patience, and the resigning of myself unto the will of God. Luk. 9  
7 I never found any so religious and devout, that hath not had sometimes a withdrawing of grace, or felt not a decrease of fervour. There was never Saint so highly wrapped, and illuminated, who first or last was not tempted. For he is not worthy of the high contemplation of God, who hath not been exercised with some tribulation for God sake. For temptation going before, is wont to be a sign of ensuing comfort. And unto those that are proved by temptations, heavenly comfort is promised. He that shall overcome, saith he, I will give him to eat of the wood of life. Apocal. 21.  
8 But divine comfort is given, that a man may be stronger to bear adversities. There followeth also temptation, lest we should wax proud of that good. The devil sleepeth not, neither is our flesh as yet dead: 1. Pet. 5. therefore cease not to prepare thy self to the battle: for on thy right hand, and on thy left, are enemies that never rest.   

CHAP. X. Of thankfulness for the grace of God.  
WHy seekest thou rest, since thou art borne to labour? job▪ 3. Dispose thyself to patience, rather than to comforts: and to the bearing of the Cross, rather than to gladness. What secular person is there, that would not willingly receive spiritual joy and comfort, if he could always have it? Luk. 14. Spiritual comforts exceed all the delights of the world, & all the pleasures of the flesh. All worldly delights are either vain, or unclean: but spiritual delights are only pleasant and honest, produced by virtues, and infused by God into pure hearts. But no man can always enjoy these divine comforts, according to his desire: for the time of temptation is not long away.  
2 False freedom of mind, and great trust of ourselves, is very contrary to heavenvly visitation. God doth well in giving grace: but man doth evil in not returning it again wholly unto God, with thanksgiving. And therefore the gifts of grace cannot flow in us, because we are ungrateful to the giver: and return them not wholly to the headfountaine. Eccles. 1. For grace is ever due to him that is thankful: and from the proud shall be taken that which is wont to be given 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 every desire, pure: nor every thing that is dear unto us, is grateful to God. I do willingly accept of that grace, whereby I may ever become more humble and fearful, and be made more ready & able to forsake myself. He that is taught by the gift of grace, & by the scourge of the withdrawing thereof; will not dare to attribute any good to himself; but will rather acknowledge himself poor and naked. Give unto God that which is Gods; Mat. 22. and ascribe unto thyself that which is thine own: that is, give thanks unto God for his grace, and acknowledge that nothing is to be attributed to thee, but only sin, and the punishment due thereunto.  
4 Content thyself, and desire always the meanest & lowest things, and the highest shall be given thee: for the highest stand not without the lowest. The highest Saints before God, are the least in their own judgements. Luk. 14. And how much the more glorious, so much the humbler within themselves. Those that are full of truth, and heavenly glory, are not desirous of the vainglory of this world. Those that are firmly settled and grounded in God, can no way be proud. And they that ascribe all unto God, what good soever they have received, seek not glory one of another: joh. 5. but would have that glory which is from God alone: and desire above all things to praise God in himself, and in all the Saints, and always tend unto the same.  
5 Be therefore grateful for the least gift, and thou shalt be made worthy to receive greater. Let the least be unto thee also as the greatest: and the most contemptible as an especial gift. If thou consider the worth of the giver, no gift will seem little, or of mean esteem. For it is not little that is given by the sovereign Majesty of God. Yea if he should give punishment and stripes, it ought to be grateful, for that he doth it always for our salvation, whatsoever he permitteth to happen unto us. He that desireth to keep the grace of God, let him be thankful for the grace given, and patient for the taking away thereof. Let him pray that it may return. Let him be wary and humble, lest he lose it.   

CHAP. XI. How few the lovers of the Cross of Christ are.  
Jesus hath now many lovers of his heavenly kingdom, but few bearers of his Cross. 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 rejoice with him, few will suffer any thing for him, or with him. Many follow jesus unto the breaking of bread; but few to the drinking of the Chalice of his Passion. Many reverence his miracles, few follow the ignominy of his Cross. Luk. 9.22. Many love jesus, as long as adversities happen not. Many praise and bless him, as long as they receive any comfort from him. But if jesus hide himself, and leave them but a while, they fall either into complaint, or into too much dejection of mind.  
2 But they that love jesus, for jesus, and not for some comfort of their own, bless him in all tribulation and anguish of heart, as well as in the greatest comfort. And although he should never give them comfort, they notwithstanding would ever praise him, and always give him thanks.  
3 O how powerful is the pure love of jesus, which is mixed with no self-love nor proper interest! Phil. 2. Are they not all to be called hirelings that ever seek comforts? Do they not show themselves to be rather lovers of themselves, then of Christ, that always think of their commodity and gain? Where may one be found that will serve God, without looking for reward?  
4 It is hard to find any one so spiritual, that is free from the love of all earthly things. For where is any that is indeed poor in spirit, and free from all affection of creatures? Far hence, and from the end of the world is his price. Prou. 31. If a man should give all his wealth, yet is it nothing. And if he should do great penance, yet is it little. And if he should attain to all knowledge, he is yet far off. And if he should have great virtue, and very fervent devotion, yet there is much wanting: to wit, one thing which is most necessary for him. What is that? That leaving all, he forsake himself and go perfectly from himself, and retain nothing of self-love. Matth. 16. And when he hath done all that he knoweth to be done, let him think that he hath done nothing.  
3 Let him not weigh that much, which might be much esteemed, but according to truth, let him affirm himself to be an unprofitable servant, as our Saviour hath said: When you shall have done all things that are commanded you, say: We are unprofitable servants. Luk. 17. Then may he be truly poor in spirit, and naked, and say with the Prophet: I am alone and poor: yet no man more powerful, no man more free than he that can leave himself and all things, and put himself in the meanest and lowest place. Psal. 24.   

CHAP. XII. Of the high way of the holy Cross.  
UNTO many seemeth hard this speech: Deny thyself, take up thy cross, and follow jesus, Mat. 16. But it will be much harder to hear that last word: Get ye away from me; ye cursed, into everlasting fire. For they that now willingly hear and follow the word of the Cross, shall not then fear to hear the sentence of everlasting damnation. This sign of the Cross shall be in heaven, when our Lord shall come to judgement. Then all the servants of the Cross, who in their life time conformed themselves unto Christ crucified, shall draw near unto our Lord with great confidence.  
2 Why therefore fearest thou to take up the Cross, which leadeth thee to a Kingdom? In the Cross is health, in the Cross is life, in the Cross is protection against our enemies, in the Cross is infusion of heavenly sweetness, in the Cross is strength of mind, in the Cross is joy of spirit, in the Cross is the height of virtue, in the Cross is the perfection of sanctity. There is no health of the soul, nor hope of everlasting life but in the Cross. Take up therefore thy cross and follow jesus, and thou shalt go into life everlasting. He is gone before, bearing his Cross, Luc. 14. and is dead for thee on the Cross; joh. 19 that thou mayest also bear thy Cross, and desire to die on the Cross, with him. For if thou diest with him, thou shalt also live with him. And if thou be his companion in pain, thou shalt be partaker with him also in glory. 2. Cor. 1.  
3 Behold in the Cross all doth consist, and all lieth in ending our life upon it: for there is no other way unto life, and unto true inward peace, but the way of the Holy Cross, and of daily mortification. Go where thou wilt, seek whatsoever thou wilt: thou shalt not find a higher way above, nor a safer way below, than the way of the holy Cross. Dispose and order all things according to thy will & judgement: yet thou shalt ever find, that of necessity thou must suffer somewhat, either willingly or against thy will, so as thou shalt never fully avoid the Cross. For either thou shalt feel pain in thy body, or in thy soul thou shalt suffer tribulation of spirit.  
4 Sometimes thou shalt be forsaken of God, sometimes thou shalt be troubled by thy neighbours, & which is more, oftentimes thou shalt be irksome to thyself: neither canst thou be delivered or eased by any remedy or comfort: but so long as pleaseth God, thou oughtest to bear it. For God will have thee learn to suffer tribulation without comfort; and that thou submit thyself wholly to him, and become more humble by tribulation. No man hath so lively a feeling of the Passion of Christ, as he who hath chanced to suffer the like. The Cross therefore is always ready, and every where attendeth thee. Thou canst not escape it, whither soever thou fliest: for wheresoever thou goest, thou carriest thyself with thee, & shalt ever find thyself both above & below, without and within: which way soever thou dost turn thee, always thou shalt find the Cross: & every where of necessity thou must have patience, if thou wilt have inward peace, and deserve an everlasting Crown.  
5 If thou bear the cross willingly, it will bear thee, and lead thee to thy desired end: to wit, where there shall be an end of suffering, though here there shall not. If thou bear it unwillingly, thou makest for thyself a new burden, & increasest thy load, and yet notwithstanding thou must bear it. If thou cast away one cross, without doubt thou shalt find another, and that perhaps a more heavy.  
6 Thinkest thou to escape that which no man could ever avoid? Which of the Saints in the world was without crosses and tribulations? Verily jesus Christ our Lord was never one hour without pain of suffering, so long as he lived. Christ (saith he) ought to suffer, and rise again from death, and so to enter into his glory: and how dost thou seek any other way, than this high way, which is the way of the holy Cross? Luk. 24.  
7 The whole life of Christ was a Cross and Martyrdom: and dost thou seek rest and joy? Thou art deceived, thou art deceived, if thou seekest any other thing, then to suffer tribulations: for this whole mortal life is full of miseries, and environed on every side with Crosses. job. 7. And how much the more one hath profited in spirit; so much the heavier Crosses he oftentimes findeth: for the love he beareth to God increaseth the grief which he endureth for his banishment.  
8 But yet this man; though so many ways afflicted, is not without the remedy of spiritual consolation, for the great good which he perceiveth to grow unto him by the bearing of his Cross. For whilst he willingly putteth himself under it, all the burden of tribulation is turned into the confidence of divine comfort. And how much the more the flesh is wasted by affliction, so much the more is the spirit strengthened by inward grace. 2. Cor. 11. & 12. And sometimes he is so comforted with the desire of tribulation, and adversity, for the love of conforming himself to the Cross of Christ, that he would not wish at any time to be without sorrow and tribulation: because he believeth, that so much the more grateful he shall be unto God, how much the more he can suffer for him. This is not a work of human virtue; but it is the grace of Christ, that can, and doth so much in frail flesh: that what naturally it always abhorreth and flieth, that, by fervour of spirit, it taketh hold on, and loveth.  
9 It is not according to man's inclination to bear the cross, to love the cross, to chastise and subdue the body, to fly honours, to suffer contumelies with a joyful heart, to despise himself and to wish to be despised, to bear all adversities, and damages, and to desire no prosperity in this world. If thou considerest thyself, thou shalt be able to perform no such matter of thyself. 2. Cor. 3. But if thou trustest in our Lord, strength shall be given thee from heaven, and the world and flesh shall be made subject to thy command. Neither shalt thou fear thy enemy the Devil, if thou be armed with faith, and signed with the Cross of Christ.  
10 Resolve therefore with thyself, like a good and faithful servant of Christ, to bear manfully the Cross of thy Lord, who was crucified for thy love. Prepare thyself to bear many adversities and divers kinds of troubles in this miserable life: for so it will be with thee, wheresoever thou be: and so surely thou wilt find it, wheresoever thou hide thyself. So it must be, and there is no remedy, or means to avoid tribulation & sorrow but to bear them. Drink of the chalice of our Lord willingly, if thou wilt be his friend, & desirest to have part with him. Mat. 20. Leave the desire of comforts to God: let him do therein as shall best please him. Io. 28. Set thou thy heart upon the suffering of tribulations, & account them the greatest comforts: for that the passions of this life are not according to future glory, although thou alone couldst suffer them all. Rom. 8.  
11 When thou shalt come to this estate, that tribulation shall seem sweet, and pleasant unto thee for Christ: then thou mayest think it is well with thee, for thou hast found a Paradise upon earth. Galath. 6. As long as it is grievous unto thee to suffer, and that thou desirest to fly it; so long shalt thou be ill at ease: and the tribulation thou fliest will follow thee every where.  
12 If thou settlest thyself to that thou oughtest, to wit, to suffer, and to die to thyself, it will quickly be better with thee, and thou shalt find peace. Although thou shouldest have been rapt even unto the third heaven with Paul, 1. Cor. 12. thou art not for this assured, that thou shalt suffer no contradiction. I (saith jesus) will show him how great things he must suffer for my name. Act. 9 It resteth therefore, that thou suffer, if thou wilt love jesus, and perpetually serve him.  
13 O, would to God thou wert worthy to suffer something for jesus! How great glory would it be unto thee, what joy 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; since many suffer far greater things for the love of the world. Psal. 43.  
14 Know for certain that thou oughtest to lead a dying life. And how much the more every one dieth to himself; so much the more doth he begin to live to God. No man is fit to attain unto heavenly things, unless he submit himself to the bearing of adversities for Christ. Nothing is more grateful unto God, nothing more wholesome to thee in this world, then to suffer willingly for Christ. And if it were in thy choice, thou shouldest rather wish to suffer adversities for Christ, then to enjoy the delight of many comforts: because by these means thou shouldest be more like unto Christ, and more conformable to all the Saints. For our merit, and the perfection of our estate consisteth not in much sweetness and comforts: 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 have showed it by word and example. But he plainly exhorted all the disciples that followed him, and all that desire to follow him, to the bearing of the Cross, and saith: If any man will come after me, let him deny himself, & take up his Cross and follow me. Luk. 9 So as when we have read and searched all, let this be the last conclusion: That by many tribulations we must enter into the Kingdom of God. Act. 14.   
The end of the second Book.   

OF THE FOLLOWING OF CHRIST. THE THIRD BOOK.  

CHAP. I. Of the inward speech of Christ unto a faithful soul.  
I Will hear what our Lord God will speak in me. Psal. 84. Blessed is the soul that heareth our Lord speaking in her: and receiveth from his mouth the word of comfort. 1. King. 3. Blessed are those ears that receive the sound of the divine voice, and listen not to the whispering of the world. Blessed indeed are those ears that hearken not to the voice which soundeth outwardly, but unto truth which teace inwardly. Matth. 13. Blessed are the eyes that being shut up to outward things, are attentive to those things that are internal. Blessed are they that enter into the inward things, and endeavour to prepare themselves more and more by daily exercises to the attaining of heavenly secrets. Blessed be they that delight to attend to the service of God, and cast from them all impediments of this world.  
2 Consider these things my soul, and shut up the doors of thy sensual desires: that thou mayest hear what thy Lord God speaketh in thee. Psal. 84. Thus saith thy beloved: I am thy safety, thy peace, and thy life. Keep thyself with me, and thou shalt find peace. Forsake all transitory things, and seek those that be everlasting. Psal. 34. What are temporal things, but deceiving snares? And what do all creatures avail thee, if thou be forsaken by the Creator? Forsake therefore all earthly things, and labour to please thy Creator, and be faithful unto him, that thou mayest attain unto true happiness.   

CHAP. II. That truth speaketh inwardly without noise of Words.  THE SERVANT. 
Speak Lord, for thy Servant heareth. I am thy Servant, grant me understanding, that I may know thy testimonies. Stir up my heart to hear the words of thy mouth. 1. King. 3. Psalm. 118. Let thy speech descend as the dew into my soul. The children of Israel in times past said unto Moses: Speak thou unto us, and we shall hear thee: Let not our Lord speak unto us, lest perhaps we die. Exod. 20. Not so Lord, not so, I beseech thee. But rather with the Prophet Samuel, I humbly and earnestly entreat: speak Lord, for thy servant heareth. 1. Reg. 3. Let not Moses speak unto me, nor any of the Prophets: but thou rather speak, my Lord God, the inspirer and inlightner 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 give not spirit. They speak marvelous well, but if thou hold thy peace, they inflame not the heart. They deliver the letters, but thou openest the sense. They bring forth mysteries, but thou disclosest the understanding of sealed things. They declare thy Commandments, but thou helpest to fulfil them. They show the way, but thou givest strength to walk it. They work only exteriorly, but thou instructest and enlightnest the hearts. They water outwardly, but thou givest fruitfulness. They sound forth words, but thou givest understanding to the hearing.  
3 Let not therefore Moses speak unto me, but thou my Lord God, the everlasting truth; lest perhaps I should die, and become without fruit, if I be warned outwardly only and not inflamed within: lest the word heard and not fulfilled, known & not loved, believed & not observed, should increase my judgement. Speak therefore Lord, for thy servant heareth, for thou hast the words of everlasting life. 1. King. 3. Speak unto me to the comfort of my soul, & to the amendment of my whole life, & to thy praise & glory, & everlasting honour. joh. 6.   

CHAP. III. That the words of God are to be heard with humility, and that many weigh them not.  OUR LORD. 
Son hear my words, words of great comfort, excelling all the knowledge of the Philosophers and wise men of this world. My words are spirit and life, not to be weighed by the understanding of man. joh. 6. They are not to be drawn to vain liking, but to be heard with silence, and to be received with all humility and great affection.  SER. 
And I said: Blessed is the man whom thou shalt instruct, O Lord, and shalt teach thy Law, that thou mayest give him quietness from evil days, and that he be not destroyed upon earth. Psal. 93.  LORD. 
2 ay (saith our Lord) have taught the Prophets from the beginning, and cease not continually to speak to every one: but many are deaf and give no ear to my speech. Heb. 1. The greater number do more willingly listen to the world, then to God: and follow sooner the desires of their flesh, than the will of God. The world promiseth temporal and small things, and is served with great diligence: I promise most high and eternal things, and the hearts of men are nothing moved with it. Who is he that serveth and obeyeth me with equal care, to that, with which the world, and the Lords thereof are served? Blush Sidon, saith the sea. Esa. 23. And if thou ask the cause, hear whereof. For a little prebend a long journey is undertaken: for everlasting life many will scarce once lift a foot from the ground. A thing of small value is sought after greedily: for a penny sometimes there is great contention: for a vain thing and sleight promise, men doubt not to toil day and night.  
3 But alas, for an unchangeable good, for an inestimable reward, for the highest honour and glory without end, they are loath to take the least pains. Blush therefore slothful and complaining Servant, that they are found more ready to destruction, than thou to life. They rejoice more at vanity, than thou at truth. And yet they are sometimes frustrated of their hope, but my promise deceiveth none, nor sendeth him away empty that trusteth in me. Rom. 1. Matth. 24. I will give that which I have promised. I will fulfil that which I have said, but to him that remains faithful in my love to the end. Apoc. 2. I am the reward of all good, and do try my devout servants in forcible proofs. Mat. 5.15.  
4 Write my words in thy heart, and think diligently of them: for they will be necessary in time of temptation. What thou understandest not when thou readest, thou shalt know in the day of visitation. I am wont to visit my elect two several ways, to wit, with temptation, and comfort. And I daily read two lessons unto them, one reprehending their vices, another exhorting them to the increase of virtues. He that hath my words and despiseth them, hath within him that shall judge him at the last day.  

A prayer to implore the grace of devotion.  SER. 
5 Lord my God, thou art all that I can desire. Who am I, that dare speak unto thee? I am thy poorest servant, and a most vile worm: much more poor and contemptible than I can or dare express. Gen. 18. Remember Lord, that I am nothing, have nothing, and can do nothing. Thou alone art good, just, and holy; thou canst do all things, performest all things, leaving only a sinner void of all good. Call to mind thy mercies, and fill my heart with thy grace, who wilt not that thy works be void.  
6 How can I support myself in this miserable life; unless thy mercy and grace comfort me? Turn not thy face from me: delay not thy visitation; draw not away thy comfort, lest my soul become as earth without water unto thee. Psal. 68 Lord teach me to fulfil thy will; teach me to live worthily and humbly in thy sight; for thou art my wisdom, thou dost perfectly know me, and didst know me before the world was made, and before I was borne in the world. Psal. 142.    

CHAP. IU. That we ought to live in truth and humility in the sight of God.  OUR LORD. 
Son, walk in my sight in sincerity and truth; and ever seek me in plainness of heart. He that walketh in my sight in truth; shall be defended from evil incursions, and truth shall deliver him from seducers, and from the detractions of the wicked. Gen. 17. Wisd. 1. If truth shall have delivered thee, thou shalt be truly free, and shalt not care for vain speeches of men. 1. joh. 8.  SER. 
Lord it is true. According as thou sayest, so I beseech thee let it be done with me, and keep me, and bring me to a happy end. Let thy truth teach me, and let it deliver me from all evil affection and inordinate love: and I shall walk with thee in great freedom of heart.  LORD. 
2 I will teach thee (saith the Truth) those things that are right and pleasing in my sight. Think of thy sins with great sorrow & grief; and never esteem thyself any thing for thy good works. Thou art in very deed a sinner, and subject to many passions. Of thyself thou always tendest to nothing, and art quickly cast down and overcome: quickly troubled, quickly dissolved. Thou hast nothing wherein thou canst glory. 2. Cor. 4. But many things for which thou oughtest to humble, and despise thyself: for thou art much weaker than thou art able to comprehend.  
3 And therefore let nothing seem much unto thee whatsoever thou dost. Let nothing seem great, nothing precious, & wonderful, nothing worthy of estimation: nothing high, nothing truly commendable, and to be desired, but that which is everlasting. Let the eternal truth above all things please thee. Let thy own great unworthiness always displease thee. Fear nothing, blame, & fly nothing so much, as thy sins and vices: which ought to displease more than the loss of any thing whatsoever. Some walk not sincerely in my sight, but led by a certain curiosity & pride, will know my secrets, and understand the high mysteries of God, neglecting themselves and their own salvation. Eccles. 3. and 2. Cor. 3. These oftentimes (for that I resist them) do fall into great temptations and sins, for their pride and curiosity.  
4 Fear the judgements of God, dread the wrath of the almighty. But discuss not the works of the Highest. Search thine own iniquities, in how much thou hast offended, and how much good thou hast neglected. Some carry their devotion only in books, some in pictures, soon in outward signs & figures, some have me in their mouths, but little in their hearts. There are others that being illuminated in their understanding, and purged in their affection▪ do always aspire with an earnest mind to everlasting happiness: Esa. 29. and are unwilling to hear of the things of this world, & to serve the necessities of nature with grief; and these perceive what the Spirit of truth speaketh in them. Psal. 24 Because it teacheth them to despise earthly, and love heavenly things: to neglect th● world, and day and night to desire heaven.   

CHAP. V. Of the wonderful effect of divine grace.  THE SERVANT. 
I Praise thee, O heavenly Father, Father of my Lord jesus Christ, for that thou hast vouchsafed to remember me a poor and wretched creature. O Father of mercies, and God of all comfort, thanks be unto thee, who sometimes with thy comfort refreshest me unworthy of all comfort. 2. Cor. 1. I ever bless and glorify thee with thy only begotten Son, & the holy Ghost for all worlds. O God my Lord, the holy lover of my soul, when thou shalt come into my heart, all that is within me will rejoice. Thou art my glory, and the exultation of my heart. Psal. 3. Thou art my hope, and my refuge in the day of my tribulation. Psal. 31.  
2 But for that I am yet weak in love, and imperfect in virtue, I have need to be comforted by thee: visit me therefore often, and instruct me with thy holy discipline. Deliver me from evil passions, and heal my heart of all inordinate affections: that being cured within, and well purged, I may be made fit to love, strong to suffer, and constant to persevere.  
3 Love is a great matter, in very truth a great good: which alone maketh every thing that is heavy light; and beareth equally unequal burdens. Mat. 11. For it carrieth a burden without a burden, and maketh every thing that is bitter sweet, and delightsome. The noble love of jesus enforceth man to work great things, and stirreth him up to desire always the most perfect. Love will be aloft, and not kept down with any base things. Love will be free from all worldly affection, to the end his inward sight be not obscured, that he be not entangled with the desire of any transitory gain, or troubled with the want thereof. Nothing is sweeter than love, nothing stronger, nothing higher, nothing more ample, nothing more pleasant, nothing fuller nor better in heaven or in earth: for that love hath his beginning from God, and cannot rest but in God above all creatures.  
4 He that loveth, flieth, runneth, and rejoiceth, he is free, and not held in. He giveth all for all, and hath all in all, for that he resteth in one Highest above all, from which all good floweth and proceedeth. He respecteth not the gifts, but turneth himself above all goods unto the giver. Love oftentimes knoweth no measure, but inflameth above all measure. Love feeleth no burden, weigheth no pains, desireth above it strength, complaineth not of impossibility, for that it thinketh all things lawful and possible. It is therefore able to undertake all things, and performeth and bringeth many things to effect: whereas he that doth not love, fainteth and can do nothing.  
5 Love always watcheth, & sleeping, sleepeth not: being wearied, is not tired: straightened, is not pressed: frighted, is not troubled: but like a lively flame, and burning torch, breaketh upwards, and passeth through all with great security. Rom. 8. If any one loveth, he knoweth what this voice cries. A loud cry in the ears of God, is the burning love of the soul, which saith: My God, my love, thou art wholly mine, and I wholly thine.  
6 Enlarge me in love, that my heart may taste how sweet it is to love, and to be dissolved, & swim in thy love. Let me be possessed by love, mounting above myself, with excessive fervour & admiration. Let me sing the song of love, let me follow thee on high my beloved, let my soul faint in thy praises rejoicing with love. Let me love thee more than myself, and not myself but for thee, and all in thee, and truly love thee, as the law of love commandeth which shineth in thee.  
7. Love is swift, sincere, pious, sweet and delightful: strong, patient, faithful, prudent, suffering, full of courage, and never seeking itself. 1. Cor. 13. For where one seeketh himself, there he falleth from love. 1. Cor. 10. Love is circumspect, humble, and upright: not remiss, not mutable, nor attending unto vain things; sober, chaste, constant, quiet, and guarded in all the senses. Psal. 2. Love is subject and obedient to Superiors, mean and abject to itself, devout & thankful unto God, trusting and hoping always in him, even then, when God imparteth no sweetness unto it: for without sorrow none liveth in love.  
8 He that is not ready to suffer all things, and stand to the will of his beloved, is not worthy to be called a lover. A lover ought to embrace willingly all that is hard, and distasteful for his beloved; and not to turn away from him, for any contrary accidents.   

CHAP. VI Of the proof of a true Lover.  OUR LORD. 
Son, thou art not yet a strong and prudent lover.  SER. 
Wherefore, Lord?  LORD. 
Because thou givest over for a small adversity, and too earnestly seekest comfort. A constant lover standeth firmly in temptations, & giveth not credit to the crafty persuasions of the enemy. As I please him in prosperity, so I am not unpleasant to him in adversity. Phil. 4.  
2 A prudent lover considereth not so much the gift of his lover, as the love of the giver. He rather esteemeth the good will, than the value, and placeth all gifts under his beloved. A noble lover resteth not in the gift, but in me above any gift. All therefore is not left, if sometimes thou hast less taste of me, and my Saints then thou wouldst. That good and sweet desire which thou sometimes feelest, is the effect of present grace, and a certain taste of the heavenly Country: whereon thou must not rely too much, for it goeth and cometh. But to fight against evil motions of the mind which may happen unto thee, and to despise the suggestion of the devil, is a sign of virtue and great merit. Matth. 4.  
3 Let not therefore strange fancies forced into thee, of any matter whatsoever, trouble thee. Retain a firm purpose and upright intention to God. Neither is it an illusion, that sometimes thou art suddenly rapt on high, and presently returnest again unto the accustomed vanities of thy heart. For thou dost rather unwillingly suffer them, then commit them: and as long as they displease thee, and thou strivest against them, it is a merit and no loss.  
4 Know that thy ancient enemy doth ever strive to hinder thy desire to good; and to divert thee from all devout exercise: to wit, from the worshipping of Saints, from the devout memory of my passion, from the profitable remembrance of thy sins, from the guard of thine own heart, and from the firm purpose of profiting in virtue. He thrusteth many evil thoughts into thy mind; that he may cause a wearisomeness and horror in thee, to draw thee from devout prayer and reading. Humble confession is displeasing unto him, and if he could, he would cause thee to cease from receiving the Sacrament of my Body. Trust him not, nor care for him, although he should often set snars of deceit to entrap thee. Charge him with it, when he suggesteth evil and unclean thoughts unto thee: Say unto him: avant filthy spirit: blush miserable wretch, thou art filthy that bringest such things into mine ears. Away from me wicked deceiver, thou shalt have no part in me: but jesus shall be with me as a strong warrior, and thou shalt remain confounded. Mat. 4. & 16. I had rather die and undergo any torment, then to consent unto thee. hold thy peace and be silent. I will hear thee no more, though thou shouldest work me many troubles. My Lord is my light and salvation, whom shall I fear? Ps. 26. If whole armies should stand together against me, my heart shall not fear. Our Lord is my helper, and my Redeemer.  
5 Fight like a good Soldier: and if thou sometimes fall through frailty, recover greater forces than before, trusting in my more abundant grace: and take great heed of vain pleasing of thyself, and pride. Psal. 26. & 1. Tim. 6. This brings many into error, and makes them sometimes fall into almost incurable blindness. Let the fall of the proud, foolishly presuming of themselves, serve thee for a warning, and a perpetual humiliation.   

CHAP. VII. That grace is to be hid under the veil of humility.  OUR LORD. 
Son, it is more profitable and safe for thee to hide the grace of devotion, not to extol thyself, nor to speak much, nor to esteem much thereof: but rather to despise thyself, and fear it, as given to one unworthy thereof. This affection is not to be cleaved unto, which may be quickly changed into the contrary. Think when thou art in grace, how miserable and needy thou art wont to be without it? Neither doth therein only consist the profit of spiritual life, when thou hast the grace of comfort; but when thou humbly, resignedly, and patiently sufferest the withdrawing thereof: so that thou be not then less diligent in the exercise of prayer, nor suffer thyself to pass over the rest of thy accustomed good works: but that thou willingly perform what lieth in thee, according as thou art able and understandest to be fit: not neglecting thyself wholly for the dryness, and trouble of mind, which thou feelest.  
2 There are many, that when it succeed not well with them, presently they become impatient or slothful. The way of man is not always in his power, but it belongeth to God, to give, & to comfort when he will, how much he will, & whom he will, as it shall please him and no more. Hier. 10. & Rom. 9 Some unadvised persons have overthrown themselves, for the greedy desire which they had of the grace of devotion: attempting more than they were able to perform, not weighing the measure of their weakness, but following rather the desire of their heart, than the judgement of reason. And because they presumed on greater matters than was pleasing to God, they quickly lost their grace. They were made needy, and left in a dejected estate that built themselves nests in heaven; to the end that being humbled and impoverished, they may learn not to fly with their own wings, but to live in hope under my feathers. Esay 24. They that are yet new, and unacquainted in the way of our Lord, unless they govern themselves by the counsel of discreet persons, may easily be deceived and overthrown.  
3 And if they will rather follow their own judgement, then give credit to others that are experienced, their end will be dangerous, if they cannot be drawn from their own conceit. Seldom those that are wise in their own opinion, suffer themselves humbly to be governed by others. A little knowledge with humility, and a slender understanding, is better than great treasures of learning with a vain self-liking. Psal. 15. & 16. It is better for thee to have less, then much of that whereof thou mayst be proud. He doth not discreetly, that wholly giveth himself over to mirth, forgetting his former poverty and the chaste fear of God, which feareth to lose the grace which he hath obtained. Neither is he virtuously wise, that in time of adversity or any tribulation whatsoever, yieldeth to despairing thoughts, and thinketh and imagineth of me less confidently than he ought.  
4 He that will be over secure in time of peace, shall be often found in time of war too dejected & fearful. 1. Thess. 5. If thou couldst always continue humble and lowly within thyself, and temper & govern thy soul well, thou shouldest not so soon fall into danger & offence. It is good counsel, that when thou conceivest fervour of spirit, thou shouldest think what will become of thee, when that light shall leave thee. And when that doth happen, remember the light may return again, which for thy instruction and my glory I have withdrawn for a time. job 17.  
5 Such proof is often more profitable, then if thou shouldest always enjoy prosperity according to thy desire. For merits are not to be weighed in a man by the number of visions and comforts which he hath, or by his knowledge in Scriptures, or by his being placed in high degree: but in that he is grounded in true humility, and replenished with divine charity: if he always purely and entirely seek the honour of God, if he esteem himself nothing, and with a sincere heart despise himself, and rejoice more to be despised and humbled by others, then to be honoured. Psal. 83.   

CHAP. VIII. Of a mean conceit of ourselves in the sight of God.  THE SERVANT. 
SHall I speak unto my Lord, sith I am dust and ashes? If I esteem better of myself, behold thou standest against me, and my iniquities bear true witness, neither can I speak against it. Gen. 18. But if I abase and esteem nothing of myself, and cast off all self-conceit, and (as I am) account myself to be dust, thy grace will be favourable unto me, and thy light will be near unto my heart: and all estimation how little soever, shall be swallowed up in the depth of my nothing, & perish everlastingly. There thou showest myself unto me, what I am, what I have been, and whither I am come: for alas I am nothing, and I knew it not. And if I be left to myself, behold I become nothing, and a mass of infirmyty. But if thou suddenly look upon me, I am presently made strong, & filled with new joy. And it is a great marvel, that I am so suddenly lifted up, and so graciously embraced by thee, that of mine own weight always sink downward.  
2 Thy love is cause hereof, freely preventing me, and relieving me in so many necessities, preserving me also from grievous dangers, and (as I may truly say) delivering me from innumerable evils. For surely by evil loving myself, I lost myself: and by seeking thee alone, and sincerely loving thee, I have found both myself and thee, and for thy love have more deeply brought myself to nothing. joh. 12. For that thou, O most sweet jesus, dealest with me above all desert, and above all that I dare hope and request.  
3 Blessed be thou my God, for although I be unworthy of all good, yet the nobleness of thy bounty and thy infinite goodness, never ceaseth to do good even to the ungrateful, and to them that be turned away far from thee. Matth. 5. Turn us unto thee, O Lord, that we may be grateful, humble and devout: for thou art our safety, our power, and our strength.   

CHAP. IX. That all things are to be referred unto God, as unto the last end.  OUR LORD. 
Son, I ought to be thy chiefest and last end, if thou desire to be truly blessed. With this intention thy affection shall be purified, which is oftentimes inclined inordinately to itself, and unto creatures. For if in any thing thou seek thyself, thou presently faintest and driest up within thyself. Direct therefore all things chiefly unto me, for I am he that have given all. Consider every thing as flowing from the highest good: and therefore all things are to be reduced unto me, as unto their first beginning. Eccles. 1.  
2 Out of me, as out of living fountains, the little and the great, the poor and the rich, do draw the water of life: and they that willingly and freely serve me, shall receive grace for grace. joh. 4. But he that will glory out of me, or be delighted in any particular good, shall not be grounded in true joy, nor enlarged in his heart, but shall be many ways hindered and straightened. 1. Cor. 1. Thou oughtest therefore to ascribe no good unto thyself, nor attribute the praise of virtue unto any man: but give all unto God. without whom man hath nothing. I have bestowed all, and will that all be returned to me again: and with great severity I require thanks. 1. Cor. 4.  
3 This is the truth that putteth to flight vainglory. And if heavenly grace, and true charity enter in, there shall be no envy nor grudging of heart, neither shall there be any place for self-love. For divine charity overcometh all, and enlargeth all the forces of the soul. If thou understand aright, in me alone thou wilt rejoice, in me alone thou wilt hope: for none is good, but God alone, who is to be praised above all things, and to be blessed in all. Mat. 19 & Luk. 18.   

CHAP. X. That despising the world, it is sweet to serve God.  THE SERVANT. 
NOw I will speak again, Lord, and will not be silent. I will say in the ears of my God, my Lord, and my King that is on high: O how great is the multitude of thy sweetness Lord, which thou hast hidden for those that fear thee! Psal. 30. But what art thou to them that love thee? What to them that serve thee with their whole heart? Truly unspeakable is the sweetness of thy contemplation, which thou bestowest on them that love thee. In this chiefly thou hast showed me the sweetness of thy charity, Gen. 1. for that when I was not, thou madest me: and when I went astray far off from thee, thou broughtest me back again, that I might serve thee: and hast commanded me to love thee. Psalm. 118. and Matth. 15.  
2 O fountain of everlasting love, what shall I say of thee? How can I forget thee, that hast vouchsafed to remember me, even when I withered away and perished! Thou hast used mercy with thy servant beyond all the expectation of my heart: and hast bestowed thy grace and friendship beyond all merit. What shall I return unto thee for this grace? Psal. 115. For it is not granted to every one to forsake all things, to renounce the world, and to undertake a life of religion and perfection. Is it much that I serve thee, whom all creatures are bound to serve? It ought not to seem much unto me to serve thee: but this rather seemeth much, and marvelous unto me, that thou vouchsafest to receive into thy service one so poor and unworthy, and to join him with thy beloved servants. judg. 16.  
3 Behold all is thine which I have and whereby I serve thee. And yet in very deed thou rather servest me than I thee. 1. Cor. 4. Behold heaven and earth, which thou hast created for the service of man are ready at hand, and do daily perform whatsoever thou dost command; and this is little: yea thou hast also appointed the Angels to the service of man. Psa. 90. & Heb. 1. But that which exceedeth all, is that thou thyself hast vouchsafed to serve man, and promised to give thyself unto him.  
4 What shall I give thee for all these thousands of benefits? I would I could serve thee all the days of my life! I would I were able at least for one day to do thee some worthy & acceptable service! Thou art truly worthy of all service, of all honour and everlasting praise. Thou art my Lord, & I thy poor servant, that am bound to serve thee with all my forces, neither ought I ever to cease to praise thee. And this I wish to do, this I desire: and whatsoever is wanting unto me, vouchsafe I beseech thee to supply.  
5 It is a great honour, a very great glory to serve thee, and to despise all things for thee. For great grace shall be given to them that shall willingly submit themselves unto thy most holy service. They shall receive most sweet comfort of the holy Ghost, that for thy love shall renounce all carnal delights. Mat. 19 They shall attain great freedom of mind, that for thy name's sake shall enter into the narrow way, and shall have left off all care of this world. Matth. 7.  
6 O sweet and delightful servitude of God, by which man is truly made free & holy! Mat. 11. & 1. joh. 5. O sacred state of religious bondage, which maketh man equal to Angels, pleasing to God, terrible to devils, and grateful, and of great esteem to all the faithful! O service to be embraced, and always wished for, by which we obtain the greatest good, and attain to that joy which never shall have end!   

CHAP. XI. That the desires of our heart are to be examined and moderated.  OUR LORD. 
Son, thou oughtest to learn many things more, which thou hast not yet well learned.  SER. 
What are those Lord?  LORD. 
That thou frame thy desire wholly according to my pleasure: and be not a lover of thyself▪ but a diligent follower of my will. Thy desires oftentimes do stir thee up, and drive thee forwards with violence: but consider whether thou art moved rather for my honour, then for thine own profit. If I be the cause, thou wilt be well content with whatsoever I shall ordain: but if there lurk in thee any self inclination, behold this is it that hindereth thee, and weigheth thee down. Phil. 2.  
2 Beware therefore thou incline not too much upon any desire that cometh to thy mind, before thou ask my counsel; lest perhaps afterwards it repent thee, and that thou begin now to dislike that which before did please thee, and which thou earnestly desiredst as the best. For every affection that seemeth good, is not presently to befollowed: nor every contrary affection at the first to be fled. It is expedient sometimes to use a restraint even in good desires and endeavours: lest by importunity thou incur distraction of mind, and by evil example become a scandal unto others: or being gainsaid by others, thou be suddenly troubled and fall.  
3 Yet sometimes thou oughtest to use violence, and resist manfully thy sensual appetites, Philip. 2. and respect not what thy body would, or would not: but rather to labour, that even perforce it be subject to the spirit. Rom. 8. and 2. Cor. 4. And it is to be chastised so long, and to be forced under servitude, 2. Cor. 10. until it readily obey in all things, and learn to be content with a little, and to be pleased with ordinary things, and not to murmur against any inconvenience. 1. Cor. 9   

CHAP. XII. Of the effect of Patience, and of strife against Concupiscence.  THE SERVANT. 
LOrd God, I perceive patience is very necessary unto me: for that many adversities do happen in this life. Heb. 10. Howsoever I shall dispose of my peace, my life cannot be without war and affliction. job 7.  LORD. 
So it is Son. And my will is not that thou seek after that peace which is void of temptation, or that feeleth no contrarieties: but then think that thou hast found peace, when thou art exercised with sundry tribulations, and tried in many adversities. jam. 1.  
2 If thou say that thou art not able to suffer much, how then wilt thou endure the fire of Purgatory? Of two evils the less is always to be chosen. That thou mayst therefore avoid everlasting punishments in the next world, endeavour to suffer patiently for God the present evils of this. Dost thou think that men of this world suffer little or nothing? Thou art deceived. Look into the life even of them that live in greatest delicacies, and thou shalt find it otherwise. But thou wilt say they have many delights, and follow their own wills, and therefore they make small account of their tribulations. Be it so, that they have whatsoever they will; but how long dost thou think it will last?  
3 Behold the wealth of this world vanish away like smoke, and there shall be no memory of their joys past. Psal. 67. Yea even while they live also, they rest not in them without grief, irksomeness and fear. For the self-same thing in which they take their delight, is oftentimes the cause of sorrow unto them, and much affliction. They have their desert, who, for that they immoderately seek and follow delights, they do not obtain them, but with shame and sorrow.  
4 O how short and deceitful, how inordinate, and filthy are those pleasures! Yea so senseless and blind are men that they understand it not: but like dumb beasts, for a little pleasure of a corruptible life, they incur the eternal death of their soul. Do not thou therefore, my Son, follow the disordinate inclinations of thy corrupt nature, but forsake thine own will. Delight in our Lord, and he will give thee the desires of thy heart. Eccls. 28. Psal. 36.  
5 If thou desire true light, and to be more plentifully comforted by me: behold in the contempt of all worldly things, and in the cutting off of all base delights: shall be thy blessing, & abundant comfort shall be given thee. And how much the more thou withdrawest thyself from all comfort of creatures, so much the sweeter and more forcible consolations shalt thou find in me. But at first thou canst not attain unto them without a certain grief, labour and strife. The old custom will make resistance, and thou must overcome it with another custom that is better. Thy flesh will murmur; but thou must bridle it with fervour of spirit. The old Serpent will sting and trouble thee: but by prayer he shall be put to flight: and with profitable labour thou shalt shut the door against him.   

CHAP. XIII. Of the humble obedience of a subject, according to the example of Christ.  OUR LORD. 
Son, he that endeavoureth to withdraw himself from obedience, withdraweth himself from grace. And he that seeketh to have things in private, shall lose the common. Mat. 16. He that doth not willingly and freely submit himself to his Superior, it is a sign that his flesh is not yet perfectly obedient unto him, but oftentimes rebelleth and murmureth against him. Learn therefore readily to submit thyself to thy Superior, if thou desirest to subdue thine own passions. For the outward enemy is sooner overcome, if the inward man be in good estate. There is no worse enemy, nor more troublesome to the soul, than thou unto thyself, not agreeing well with the spirit. Thou must of necessity have a true contempt of thyself, if thou wilt prevail against flesh and blood.  
2 Because thou lovest thyself as yet too inordinately, therefore thou art afraid to resign thyself wholly to the will of others. But what great matter is it if thou that art dust, and nothing submittest thyself to a man for God: when I the Almighty and highest sovereign, who created all things of nothing, humbly submitted myself unto man for thee? Luk. 2. & joh. 12. I became the most humble and abject of all men, that thou mightest overcome thy pride with my humility. Learn to obey, thou that art dust. Learn to humble thyself, thou earth and clay, and put thyself under th● feet of all men. Learn to break thine own will, and to yield thyself to all subjection.  
3 Take courage against thyself, and suffer not pride to live in thee: but humble and submit thyself to all, that every one may go over thee, and tread thee as dirt of the streets under their feet. Vain man, what canst thou complain of? what canst thou answer foul sinner to them that reprove thee, who hast so often offended God, and so many times deserved hell? But mine eye hath spared thee, because thy soul was precious in my sight: that thou mightest know my love, and always remain grateful for my benefits: that thou mightest continually give thyself to true subjection and humility, and mightest bear patiently the contempt of thyself.   

CHAP. XIV. Of the secret judgements of God to be considered, lest we be extolled in our good deeds.  THE SERVANT. 
THou thunderest thy judgements over me, Lord, and shakest all my bones with fear and trembling, and my soul is sore afraid. I stand astonished, and consider; for that heavens are not pure in thy sight. job 15. If thou hast found wickedness in Angels, and hast not pardoned them, what shall become of me? job 4. Stars fell from heaven, and what do I presume that am dust? Apoc. 8. They whose works seemed laudable, fell into the lowest: and I have seen them, that did eat bread of Angels, to be delighted with the husks of swine.  
2 There is no sanctity, if thou, O Lord, withdrawest thy hand. No wisdom availeth, if thou ceasest to govern. No strength helpeth, if thou leavest to defend. No chastity secure, if thou dost not protect it. No custody of our own profitable, if thy sacred watchfulness be not present. For if thou leavest us, we sink, and perish; but if thou vouchsafest to visit us, we are raised up, and do enjoy life. We are inconstant, but by thee we are strengthened: we wax could, but by thee we receive heat.  
3 O how meanly and basely ought I to think of myself! How little, yea nothing aught I to esteem it, if I seem to have any good! O Lord, how ought I to submit myself under thy unsearchable judgements: where I find myself to be nothing else, but nothing, & nothing! O unmeasurable weight! O sea that can never be passed over: where I find myself only and wholly nothing! Where then is the lurking hole of glory? Whrre is the confidence conceived of virtue? All vainglory is swallowed up in the depth of thy judgements, which hang over my head.  
4 What is all flesh in thy sight? Shall clay glory against him that frameth it? Eccls. 23. & Esay 29. How can he be lifted up with vain words, whose heart is truly subject to God? All the world cannot move him to any elation of mind, whom truth hath subjecteth unto it, neither shall he be moved with the tongues of all his praisers, that hath settled his whole hope in God. For they also that speak, behold, are nothing: they shall pass away with the sound of the words: but the truth of our Lord remaineth for ever. Psal. 116.   

CHAP. XV. What we ought to do, and say in every thing which we desire.  OUR LORD. 
SOn, say thus in every thing: Lord if it be pleasing unto thee, let this be done in this sort. Lord if it be to thy honour, let this be done in thy name. jam. 3. Lord if thou seest it expedient for me, and allowest it to be profitable, then grant unto me, that I may use this unto thine honour. But if thou knowest it will be hurtful unto me, & not profitable to the health of my soul, take from me all such desire. For every desire proceeds not from the holy Ghost, though it seem unto man right and good. It is hard to judge whether a good spirit, or the contrary drive thee to desire this or that: or whether also by thine own spirit thou be moved thereunto. Many are deceived in the end, who at the first seemed to be led by a good spirit.  
2 Always therefore, whatsoever occurreth unto thy mind to be desired, let it be desired with the fear of God, and with humility of heart: and above all thou oughtest to commit it unto me with full resignation of thyself: and thou oughtest to say: Lord thou knowest what is best, do this, or that, as thou pleasest. Give what thou wilt, and how much thou wilt, and when thou wilt. Do with me as thou knowest, & as best pleaseth thee, and is most for thy honour. Set me where thou wilt, and deal with me in all things according to thy will, I am in thy hand, turn me, and turn me again which way soever thou please. Behold I am thy servant, ready to obey thee in all things: for I desire not to live unto myself, but unto thee: and would to God it might be in some worthy and perfect manner.  

A prayer for the fulfilling of the will of God.  SER. 
3 Grant me thy grace, sweet jesus, that it may be with me, and labour with me, and persevere with me until the end. Grant me always to desire and will that which is most acceptable unto thee, & best pleaseth thee. Sap. 9 Let thy will be mine, and let my will ever follow thine, and agree perfectly with it. Let my will and nill be all one with thine: and not to be able to will, or refuse any thing else, but what thou wilt, or rejectest.  
4 Grant that I may die to all things that are in the world, and to love for thy sake to be contemned, and not to be known in this world. Grant that above all things that can be desired, I may rest in thee, and make my heart to enjoy peace in thee. Thou art the true peace of the heart, thou art the only rest: out of thee all things are troublesome and unquiet. In peace, in the self-same: that is, in thee, one chiefest, eternal good, I will sleep and rest. Amen. Psal. 4.    

CHAP. XVI. That true comfort is to be sought in God alone.  THE SERVANT. 
Whatsoever I can desire, or imagine for my comfort, I look not for it in this life, but hereafter. For if I should alone have all the comforts of the world, & might enjoy all the delights thereof, it is certain that they could not long endure. Mat. 16. Wherefore, my soul, thou canst not be fully comforted, nor have perfect delight but in God, the comforter of the poor, & the receiver of the humble. Ps. 76. Expect a while my soul, expect the divine promise, and thou shalt have abundance of all good things in heaven. If thou desire inordinately the things that are present, thou shalt lose the celestial and eternal. Have temporal things in use, and the eternal in desire. Thou canst not be filled with any temporal goods, because thou art not created to enjoy them.  
2 Although thou enjoyest all that is created, yet canst thou not be happy thereby nor blessed: but in God that hath created all things, thy whole beatitude and happiness consisteth: Sap. 2. not such as is seen, and commended by the foolish lovers of the world; but such as the good faithful servants of Christ expect, & the spiritual, & clean of heart, whose conversation is in heaven, sometimes take a taste of. Phil. 3. Vain & short is all human comfort. Blessed & true is the comfort which is received inwardly from truth. A devout man every where carrieth with him jesus, his comforter, and saith unto him: Be present with me Lord jesus in every place and time. Let this be my comfort, to be always willing to want all human comfort. And if thy comfort be wanting, let thy will and just proof be unto me, as the greatest comfort: for thou wilt not be angry always, neither wilt thou threaten for ever. Psal. 102.   

CHAP. XVII. That all our care is to be placed in God.  OUR LORD. 
Son, suffer me to do with thee what I please. I know what is expedient for thee. Thou thinkest as man: thou judgest in many things as human affection persuadeth thee.  SER. 
Lord, what thou sayest is true. Thy solicitude for me is greater, than all the care that I can take for myself. Matth. 6. & joh. 6. For he standeth at too great a hazard, that casteth not his whole care upon thee. Lord, so that my will may remain right and firm in thee, do with me whatsoever it shall please thee. For it cannot be but good, whatsoever, thou dost with me.  
2 If it be thy will, I should be in darkness, be thou blessed: and if it be thy will, I should be in light, be thou again blessed. If thou vouchsafest to comfort me, be thou blessed: and if thou wilt afflict me, be thou also ever blessed.  LORD. 
Son, so thou oughtest to be, as ready to suffer, as to receive joy. Thou oughtest to be as willing to be poor and needy, as plentiful and rich.  SER. 
3 Lord, I will willingly suffer for thee, whatsoever thy pleasure is shall befall me. I will receive indifferently from thy hand, good and evil, sweet and sour, delightful and sorrowful: and give thee thanks for all that happeneth unto me. job 2. Keep me from all sin, and I will neither fear death nor hell: so as thou dost not for ever cast me from thee, and blot me out of the book of life, what tribulation soever befall me, shall not hurt me. Psal. 22.   

CHAP. XVIII. That temporal miseries, by the example of Christ, are to be borne patiently.  OUR LORD. 
Son, I descended from heaven for thy health: I took upon me thy miseries, my charity, and not any necessity drawing me thereunto: that thou mightest learn patience, & not refuse to bear temporal miseries. joh. 8. For from the hour of my birth, until my death on the Cross, I was not without suffering of grief. Esa. 53. I suffered great want of temporal things: I often heard many complaints against me: I bore patiently shame and reproaches for benefits I received ingratitude; for miracles, blasphemies, for heavenly doctrine, reprehensions. Luk. 2.  SER. 
2 Lord, for that thou wert patient in thy lifetime, chiefly in fulfilling the commandment of thy Father, it is reason that I miserable sinner should have patience in all things according to thy will, and for mine own health bear the burden of this corruptible life, as long as thou wilt. joh. 5. For although this present life be burdensome, yet notwithstanding it is now by thy grace made very meritorious: & by thy example, and the footsteps of thy Saints, more plain & tolerable to the weak. Yea, much more comfortable also, than it was in times passed in the old Law, when the gate of heaven remained shut: and the way also to heaven seemed darker, when so few took care to seek after thy Kingdom. Neither they also that then were just, & were ordained to be saved, could enter into the heavenly glory before thy Passion, and the debt of thy sacred death was discharged. Mat. 7.  
3 O how great thanks am I bound to give thee, that thou hast vouchsafed to show unto me, and to all faithful souls, a direct & sure way to thy everlasting Kingdom! For thy life is our way, and by holy patience we go unto thee, that art our Crown. If thou hadst not gone before us, and taught us, who would have taken care to follow? Alas, how many would stay behind, & remain far off, if they beheld not thy excellent examples! Behold we are yet cold, although we have heard of so many of thy wonders, & thy heavenvly documents! What would become of us if we had not so great light to follow thee? joh. 12.   

CHAP. XIX. Of suffering of injuries, and who is proved to be truly patient.  OUR LORD. 
WHat is it thou sayest, Son? Cease to complain, considering my passion, and that of my other Saints. Thou hast not yet made resistance to the shedding of blood. Heb. 12. It is but little thou sufferest, in comparison of them that have suffered so much, so strongly tempted, so grievously afflicted, so many ways tried and exercised. Heb. 11. Thou oughtest therefore to call to mind the heavy sufferings of others, that thou mayest easier bear the little adversities which thou sufferest. And if they seem not little, beware lest thy impatience be cause thereof. Yet whether they be little or great, endeavour to bear all patiently.  
2 How much the better thou disposest thyself to suffering, so much the more wisely thou dost, and so much the more dost thou merit: thou shalt more easily also endure it, if thy mind be prepared, and thyself accustomed thereunto. 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 upbraided me with those things which I never thought of: but of another I will willingly suffer, and as I shall see cause. Such a thought is foolish, it considereth not the virtue of patience, nor by whom it shall be crowned; but rather weigheth the persons, and the injuries offered.  
3 He is not truly patient, that will not suffer but as much as he thinketh good, and by whom he listeth. But he that is indeed patient, mindeth not by whom he is exercised, whether by his superior, or some of his equals, or by his inferior: whether by a good and holy man, or by a perverse and unworthy person. But indifferently from all creatures, how much soever, or how often soever any adversity happeneth unto him, he taketh all thankfully, as from the hands of God, and esteemeth it a great gain: for that nothing before God, how little soever, so it be suffered for God, can be without merit.  
4 Be thou therefore always prepared for the fight, if thou wilt have the victory. Without combat thou canst not attain unto the crown of patience. If thou wilt not suffer, thou refusest to be crowned. But if thou desirest to be crowned, fight manfully, and endure patiently: without labour there is no coming to rest; nor without fight can the victory be obtained. 2. Tim. 2.  SER. 
Lord, let that be made possible to me by thy grace, which seemeth impossible to me by nature. Thou knowest that I can suffer little, and that I am quickly dismayed, when a small adversity ariseth. Let all exercise of tribulation be made pleasing unto me, and be welcome for thy name: for to suffer, and to be troubled for thee, is very profitable for my soul.   

CHAP. XX. Of the acknowledging of our own infirmity: and of the miseries of this life.  THE SERVANT. 
I Will confess against me my injustice: I will confess unto thee, O Lord, my infirmity. Oftentimes it is a small matter that discomforteth and grieveth me. Psal. 31. I purpose to resist with courage, but when a small temptation cometh, it bringeth me into very narrow straits. It is sometimes a very trifle, from whence great temptations do proceed. And whilst I think myself somewhat safe, when I least expect it, I find myself sometimes overcome with a small blast.  
2 Behold therefore, Lord, my humility, & my frailty every way known unto thee. Psalm. 24. Have mercy on me, and deliver me out of the mire of my infirmities, that I stick not fast therein: let me not for ever remain dejected. Psal. 68 This is that which oftentimes beareth me back, & confoundeth me in thy sight: for that I am so subject to fall, and weak in resisting of my passions. And though I do not altogether consent, yet their continual assaults are troublesome and grievous unto me: & it is tedious and a very irksome thing to live thus daily in strife. Hereby my infirmity is made known unto me: for that wicked fancies do always much more easily enter in upon me, than they can be cast out again.  
3 O mighty God of Israel, the zealous lover of faithful souls; let it please thee to consider the labour and sorrow of thy servant, and assist him in all whatsoever he undertaketh. Strengthen me with heavenly force, lest my old man, my miserable flesh, not fully as yet subject to the spirit, prevail & get the upper hand: against which I ought to fight, as long as I breath in this miserable life. Alas, what a kind of life is this, where tribulations and miseries are never wanting! where all is set with snares, and compassed with enemies! For when one tribulation or temptation goeth away, another cometh, yea and during the first conflict also, many others come unlooked for one after another.  
4 And how can a life be loved that hath so many afflictions, and is subject to so many calamities & miseries? How is it called a life, that begetteth so many deaths, & plagues? And yet it is loved, and many seek to delight themselves therein. The world is oftentimes blamed, that it is deceitful and vain, & yet it is not easily forsaken, because the inclinations of our flesh do too much overrule us. Some things draw us to love it, others to contemn it. To the love of the world do draw us the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life: but the pains and miseries that do justly follow them, causeth a hatred and loathsomeness thereof. 1. joh. 2.  
5 But alas, wicked pleasure overcometh the mind which is given over to the world, and she esteemeth it a delight to be under thorns: because she hath neither seen nor tasted the sweetness of God, and the inward delight of virtue. job. 30. But they that perfectly contemn the world, and endeavour to live to God under holy discipline, these are not ignorant of the divine sweetness, promised to the true forsakers of the world, and do more clearly see how grievously the world erreth, and how it is many ways deceived.   

CHAP. XXI. That we are to rest in God above all his gifts.  THE SERVANT. 
Above all things, and in all things, my soul, thou shalt ever rest in God, for he is the everlasting rest of the Saints. Grant me most sweet and loving jesus, to rest in thee above all creatures, above all health and beauty, above all glory and honour, above all power and dignity, above all knowledge and learning, above all riches and arts, above all joy and gladness, above all fame and praise, above all sweetness and comfort, above all hope and promise, above all merit and desire, above all gifts and presents that thou canst give and impart unto us, above all joy and jubily that the mind of man can receive and feel: lastly, above Angels and Archangels, and above all the heavenly Host, above all visible and invisible things, and above all that, that thou art not, my God. Rom. 8.  
2 For that thou, my Lord God, surpassest all, thou alone most high, thou alone most powerful, thou alone most full and sufficient, thou alone most sweet, and comfortable, thou alone most beautiful and loving, thou alone most noble and glorious above all things: in whom all good things together both are perfectly, and ever have been and shall be: and therefore it is too little and not sufficient, whatsoever thou bestowest on me besides thyself, or revealest unto me of thyself, or promisest whilst thou art not seen, and not fully obtained: for surely my heart cannot rest, nor be fully contented unless it rest in thee, & surmount all gifts and creatures whatsoever.  
3 O my most beloved Spouse Christ jesus, the most chaste lover, the governor of all creatures: who will give me wings of true liberty to fly and rest in thee! Psalm. 53. O when shall it be fully granted me to consider in quietness of mind, and see how sweet thou art, my Lord God When shall I fully recollect myself in thee, that for thy love I may not feel myself, but thee alone, above all sense, and feeling, in a manner not known unto al. But now I oftentimes lament and bear my infelicity with grief. Dan. 13. For that many evils occur in this vale of miseries, which do often trouble, grieve, and darken me, often hinder and distract me, allure and entangle me, to the end I should not have free access unto thee, and that I should not enjoy those sweet and heavenvly embracings, which thou always giveth to the blessed & celestial spirits. Let my sighs and manifold desolation on earth move thee.  
4 O jesus, splendour of eternal glory, & comfort of the pilgrim soul! With thee is my tongue without voice, and my silence speaketh unto thee. How long doth my Lord delay to come! Let him come unto me his poor servant, & make me glad. Let him put out his hand, and deliver me miserable wretch from all anguish. Come, come blessed Lord: for without thee I shall have no joyful day, nor hour. Thou art my joy, & without thee there is nothing but want. A wretched creature I am, and in a manner imprisoned, and loaden with irons: until thou comfortest me with the light of thy presence, and givest me liberty, and showest a favourable countenance unto me.  
5 Let others seek what they please instead of thee: but for me, nothing else doth, nor shall delight me, but thou only my God, my hope, my everlasting health. I will not hold my peace, nor cease to pray, until thy grace return again, and thou speak inwardly unto me.  LORD. 
Behold I am here, behold I come unto thee, because thou hast called upon me, thy tears, and the desire of thy foul, thy humility, and the contrition of thy heart, have inclined and brought me unto thee.  SER. 
And I said: Lord, I have called thee, & have desired to enjoy thee being ready to forsake all things for thee. For thou first hast stirred me up that I might seek thee. Blessed be thou therefore, O Lord, that hast showed this goodness to thy servant, according to the multitude of thy mercies.  
6 What hath thy servant more to say before thee, but that he do greatly humble himself in thy sight, always mindful of his own iniquity and baseness? For there is none like unto thee in all whatsoever is wonderful, in heaven and earth. Psal. 85. Thy words are good, thy judgements true, and by thy providence all things are governed. Praise therefore and glory be unto thee, O wisdom of the eternal Father: let my tongue, my soul, and all creatures together praise and bless thee.   

CHAP. XXII. Of the remembrance of the manifold benefits of God.  THE SERVANT. 
OPen, O Lord, my heart in thy Law, and teach me to walk in thy Commandments. Grant me to understand thy will, and to remember thy benefits, as well in general, as in particular, with great reverence and diligent consideration: that hence forward I may be able worthily to give thee thanks. Psal. 118. But I know and confess, that I am not able to give thee due thanks for the favours which thou bestowest upon me, even in the least moment. I am less than the least of thy benefits: and when I consider the excellency of thy Majesty, the greatness thereof maketh my spirit to faint.  
2 All that we have in our soul and body, & whatsoever we possess outwardly or inwardly, naturally or spiritually, are thy benefits, and do praise thee as bountiful, pious, and good, from whom we have received all that is good. Although one hath received more, another less, all not withstanding are thine, and without thee even the lest cannot be had. He that hath received greater, cannot glory of his own desert, nor extol himself above others, nor insult over the lesser: for he is greater & better that ascribeth least unto himself, and is more humble & devout in rendering thanks. And he that esteemeth himself basest of all men, and judgeth himself most unworthy, is fittest to receive greater blessings.  
3 And he that hath received fewer, ought not to be sorry, nor bear it impatiently, nor envy them that are enriched with greater store, but attend rather unto thee, and chiefly praise thy goodness, for that thou bestowest thy gifts so bountifully, so freely, and so willingly, without respect of persons. All things proceed from thee, and therefore in all things thou art to be praised. Thou knowest what is fit to be given to every one: & why this man hath less, and he mo●e, it is not ours, but thine to determine, who dost weigh in just measure the deserts of every one.  
4 Wherefore my Lord God, I esteem it as a great benefit not to have much, whereby outwardly and before men I might seem worthy of praise and glory: so that he, who considereth his own poverty & baseness, ought not therefore to conceive grief or sorrow, or to be therefore troubled, but rather to take great comfort, and to be glad: for that thou, O God, hast chosen the poor and humble, & the despised of this world for thyself, and for thy familiar and domestical friends. 1. Cor. 1. Psal. 44. Witnesses are thy Apostles themselves, whom thou hast appointed Princes over all the earth. 1. Thess. 2. And yet they lived without complaint in the world, so humble and simple, mean to the eyes of men, without all malice and deceit, that they rejoiced to receive contumelies for thy name: and what the world abhorreth, they embraced with great affection. Act. 5.  
5 Nothing therefore ought so to rejoice him that loveth thee, and acknowledgeth thy benefits, as the accomplishment of thy will in himself, and the pleasure of thy eternal appointment: wherewith he ought to be so contented and comforted, that he would as willingly be the least, as any would wish to be the greatest: and as peaceable and content in the last, as in the first place: and as willing to be despised and contemned, and to be of no esteem or account, as to be preferred in honour before all others, & to be greater in the world. For thy will and the love of thy glory, aught to be preferred before all things: and to comfort him more, and please him better, than all the benefits which he hath received, or can desire.   

CHAP. XXIII. Of four things that bring much peace.  OUR LORD. 
Son, now I will teach thee the way of peace and true liberty.  SER. 
Do Lord, I beseech thee, as thou sayest, for I shall be very glad to hear it.  LORD. 
Endeavour, my Son, to do rather the will of another, than thine own. Ever choose rather to have less than more. Matth. 26. and joh. 5.6. Always seek the lowest place, and to be inferior to every one. 1. Cor. 10. Wish always, and pray, that the will of God may be wholly fulfilled in thee. Luk. 14. Behold such a man entereth into the limits of peace and most quiet rest. Matth. 6.  SER. 
2 Lord, this thy short speech containeth much perfection. It is little in words, but full in sense, and abundant in fruit. Mat. 5. For if it could exactly be kept by me, than should I not so easily be troubled. For as often as I feel myself unquiet, and afflicted, I find that I have strayed from this doctrine. But thou that canst all things, and ever lovest the good and profit of my soul, increase in me thy grace, that I may fulfil thy words, and perfect mine own health.  

A prayer against evil thoughts.  SER. 
3 My Lord God, be not far from me: my God have regard to help me, for sundry thoughts have risen up against me, and great fears afflicting my soul. Psalm. 70. How shall I pass through them without hurt? How shall I break them?  LORD. 
ay, saith he, will go before thee, and will humble the glorious of the earth. I will open the doors of the prison, and reveal unto thee the hidden secrets. Esay 45.  SER. 
Do Lord as thou sayest, and let all evil thoughts fly from before thy face. This is my hope, and my only comfort, to fly unto thee in all tribulation, to trust in thee, to call upon thee from my heart, and to expect patiently thy comfort.   

A prayer for enlightening of the mind.  SER. 
4 Enlighten me, good jesus, with the clearness of inward light, and expel all darkness of my heart. Repress the many wandering thoughts, and beat down the fury of the temptations which violently assault me. Fight strongly for me, and vanquish the evil beasts, that is, the alluring concupiscence, that peace may be made in thy virtue, & abundance of thy praise sound in thy holy Court, which is a pure conscience. Command the winds and tempests; say unto the Sea, Be still; and to the north-wind, Blow not; and a great calm shall ensue. Mat. 8.  
5 Send forth thy light and thy truth, that they may shine upon the earth, for I am empty and unprofitable earth, until thou impartest thy light unto me. Psal. 42. power out thy grace from above, wash my heart with heavenly dew, give waters of devotion, to wash the face of the earth, to bring forth good and perfect fruit. Lift up my mind, overcharged with the weight of sin: draw up my whole desire to heavenly treasures, that having tasted the sweetness of celestial happiness, it may loathe to think of earthly vanities.  
6 Take me violently to thee, and deliver me from all unstable comfort of creatures: for no created thing can fully quiet and satisfy my desire. join me unto thee with an unspeakable band of love: for thou only fillest the mind of him that loveth thee, and without thee all things are distasteful.    

CHAP. XXIV. Of flying curious inquiry of the life of others.  OUR LORD. 
Son, be not curious: trouble not thyself with idle cares. What is this or that to thee? Do thou follow me. Eccls. 3. and 1. Tim. 5. For what is it to thee, whether that man be such or no, or whether this man do, or speak this or that? Thou shalt not need to answer for others, but shalt give account. of thyself. Io. 21. Why therefore dost thou trouble thyself? Behold, I know every one what he is, and do see all things that are under the Sun: and do understand how it is with every one, what he thinketh, what he would, & at what his intention aimeth. Gal. 6. All things therefore are to be committed unto me: but do thou keep thyself in good peace, and suffer the unquiet to do as they wil Whatsoever they shall have done, or said, shall fall upon themselves, for they cannot deceive me.  
2 Desire not too great fame in this world, nor to be known to many, nor to have the private love of men: for these things breed distractions, and cause great darkness of heart. I would willingly utter my words, and reveal my secrets unto thee, if thou didst diligently observe my coming: and didst open the door of thy heart unto me. Be careful & watch in prayer and humble thyself in all things.   

CHAP. XXV. Wherein doth the firm peace of the heart, and true profit consist.  OUR LORD. 
Son, I have said: Peace I leave to you, my peace I give to you: not as the world giveth, do I give to you. All do desire peace, but all care not for those things that appertain unto true peace. My peace is with the humble and meek of heart. joh. 4. Thy peace shall be in much patience. If thou wilt hear me and follow my voice, thou mayst enjoy much peace.  SER. 
What then shall I do?  LORD. 
In every thing attend unto thyself what thou dost, & what thou sayest: and direct thy whole intention unto this, that thou mayest please me alone, and desire or seek nothing out of me, Of the sayings and doings of others judge nothing rashly: neither do thou entangle thyself with things not committed unto thee: and doing thus, it may be thou shalt be little or seldom troubled.  
2 But never to feel any trouble at all, nor to suffer any grief of heart or body, is not the state of this life, but of everlasting rest. Think not therefore that thou hast found true peace, if thou feelest no sorrow, nor that then all is well, if thou have no adversary: nor that it is perfect, if all things be done according to thy desire. Neither do thou then esteem highly of thyself, or imagine thyself to be especially beloved, if thou be in great devotion, and sweetness: for in these things a true lover of virtue is not tried: neither doth the profit and perfection of man consist in having them.  SER. 
3 Wherein then, Lord?  LORD. 
In offering thyself from the very bottom of thy heart, unto the divine service, not seeking thine own interest or commodity, neither in great nor little, neither in time nor eternity: so that with equal countenance, thou mayest persist in thanksgiving, both in prosperity and adversity, weighing all things with an equal balance. If thou be of such courage, & so patient in hope, that when inward comfort is withdrawn from thee, thou prepare thy heart to suffer greater matters, and not justify thyself, as though thou oughtest not to suffer these, and so great afflictions, but justify me in whatsoever I appoint, and praise my holy name; then thou walkest in the true and right way of peace: and thou shalt have undoubted hope to see my face again with great joy. And if thou attain to the full contempt of thyself; then shalt thou enjoy as great abundance of peace, as thy banishment may permit.   

CHAP. XXVI. Of the excellency of a free mind, which humble prayer better deserveth, then reading.  THE SERVANT. 
LOrd, it is the work of a perfect man, never to slack his mind from the attentive thought of heavenly things, and as it were, to pass without care through many cares: not faintingly, but with a certain privilege of a free mind, adhering by inordinate affection to no creature.  
2 I beseech thee, most merciful God, preserve me from the cares of this life: lest I should be too much entangled thereby: and from the many necessities of the body, lest I should be enthralled by pleasure from all hindrances of the soul, lest broken with troubles, I should be dejected and dismayed. I mean not from those things that worldly vanity so greatly desireth: but from those miseries, that as punishments, do weigh down and hinder the soul of thy servant, with the general curse of mortality, that it cannot enter into liberty of spirit, as often as I would. Gen. 3. & Rom. 7.  
3 O my God, the unspeakable sweetness, make bitter unto me all carnal comfort, which may draw me away from the love of everlasting happiness, and wickedly allure me to itself with the force of a certain present delight. Rom. 12. Let not flesh and blood overcome me, O Lord. Let not the world, & the short glory thereof deceive me. Let not the Devil and his subtle fraud supplant me. Give me force to resist, patience to suffer, and constancy to persevere. Give me instead of all the comforts of the world, the most sweet unction of thy Spirit: and in am of carnal love, power into my soul the love of thy name.  
2 Behold, meat, drink, clothes, and other necessaries for the maintenance of the body, are burdensome unto a fervent spirit. Grant me to affect such nourishments in due measure, and not to be entangled with an over great desire of them. It is not lawful to renounce them wholly, for that nature is to be maintained: but to desire superfluities, and those things that do rather delight, then sustain, the Law of God forbiddeth: for otherwise the flesh would rebel against the spirit. Herein I beseech thee, let thy hand govern me, and teach me, that I may not exceed.   

CHAP. XXVII. That private love most hindereth from the chiefest good.  OUR LORD. 
Son, thou oughtest to give all for all, and to retain nothing of thyself. Know that the love of thyself doth hurt thee more, than any thing in the world. According to the love and affection thou bearest them, so doth every thing cleave unto thee more or less. If thy love be pure, simple, and well ordered, thou shalt be free from bondage. Covet not that which thou mayest not have. Mat. 6. Be not willing to have that which may hinder thee, and deprive thee of inward liberty. It is a wonderful thing that thou committest not thyself wholly unto me, from the bottom of thy heart, with all things that thou canst desire, or have.  
2 Why dost thou consume thy self with vain grief? Why tirest thou thy mind with needless cares? Resign thyself to me, & thou shalt feel no loss at al. Exo. 18. & Mic. 4. If thou seekest this or that, & wouldst be here or there, to enjoy thine own commodity & pleasure, thou shalt never be in quiet, nor free from trouble of mind, for in every thing somewhat will be wanting, and in every place there will be some that will cross thee.  
3 Not every external thing therefore attained, and heaped together helpeth thee: but it rather availeth, if thou despise it, and dost root it out from thy heart, which thou must not understand only of thy revenues and wealth, but of the desire of honour also, & vain praise; all which do pass away with this fading world. The place availeth little, if the spirit of fervour be wanting: Esa. 4.8. neither shall that peace which is sought abroad long continue, if the state of thy heart be destitute of a true foundation: that is, unless thou persist in me, thou mayst change, but not better thyself. For when occasion doth happen, thou shalt find that which thou soughtest to fly, and perhaps more.  

A prayer for cleansing the heart, and obtaining of heavenly wisdom.  SER. 
4 Confirm me, Lord, with the grace of thy holy Spirit. Ps. 50. Give me force to strengthen my inward man, and to purge my heart from all unprofitable care & grief; Eph. 3. not to be drawn away with sundry desires of any thing either little or great: Mat. 6. but to consider all things, how they are transitory, and do quickly fade, & that myself do also pass away together with them: for nothing is permanent under the Sun, where all things are vanity and affliction of mind. O, how wise is he that so considereth them! Eccl. 1. & 2.  
5 Grant me, Lord, heavenly wisdom, that I may learn above all things to seek and find thee, above all things to delight in thee, and to love thee; & to think of all created things as they are, according to the disposition of thy wisdom. Grant me prudently to avoid him that flatters me, & to suffer patiently him that contradicts me. Eph. 4. It is great wisdom not to be moved with every blast of words; nor to give ear to dangerous flattery: for so we shall go on securely in the way which we have begun.    

CHAP. XXVIII. Against the tongue of Slanderers.  OUR LORD. 
Son, be not grieved if some think evil of thee, and speak that which thou dost not willingly hear. Thou oughtest to judge the worst of thyself, and to think no man weaker than thyself. 1. Cor. 4. If thou walk according to spirit, thou wilt not much esteem of flying words. It is no small wisdom to be silent in time of evil, and inwardly to turn to me, and not to be troubled with the judgement of men.  
2 Let not thy peace be in the tongues of men: for whether they judge well or evil, thou art nevertheless always the same. Where is true peace and true glory? Is it not in me? and he that coveteth not to please men, nor feareth to displease them, shall enjoy much peace. From inordinate love and vain fear ariseth all disquiet of heart, and distraction of the senses.   

CHAP. XXIX. How we ought to call upon God, and bless him, when tribulation draweth near.  THE SERVANT. 
BLessed (O Lord) be thy name for ever: since it pleaseth thee that this temptation and tribulation should fall upon me. job 1. & Psal. 112. I cannot fly it: but have need to fly to thee, that thou mayst help me, and turn it to my good. Lord, I am now afflicted, and it is not well with me, I am much troubled with this present grief. And now, beloved Father, what shall I say? I am taken in narrow straits, save me in this hour. Mat. 26. Yea therefore I am fallen in this hour, that thou mayst be glorified, when I shall be greatly humbled and by thee delivered. Let it please thee, Lord, to deliver me: for poor wretch that I am, what can I do, and whither shall I go without thee? Grant patience, Lord, even this time also. Help me my God, and then I will not fear how much soever I be oppressed.  
2 And now in this, what shall I say? Lord, thy will be done. Mat. 6. I have well deserved to be afflicted and grieved. Surely I ought to bear it; and I would to God I might bear it with patience, until the tempest be passed over, & it become calm. But thy omnipotent hand is able to take this temptation from me, and to assuage the violence thereof, that I utterly sink not under it, as oftentimes heretofore thou hast done unto me, my Lord, my Mercy. And how much the more hard it is to me, so much the more easy is this change of thy mighty hand to thee.   

CHAP. XXX. Of craving the divine aid, and confidence of recovering grace.  OUR LORD. 
Son, I am thy Lord, who do use to give comfort in the day of tribulation. Come unto me when it is not well with thee. Nahum. 1. This is that which most of all hindereth heavenly consolation, that thou art slow in turning thyself unto prayer. Mat. 11. For before thou dost earnestly commend thyself to me, thou seekest many comforts, and delightest thyself in outward things. And hence it proceedeth that all doth little profit thee until thou consider that I am he, that deliver those that trust in me: & that out of me there is neither powerful help, nor profitable counsel, nor remedy that can continue. But now thou having recovered breath after the tempest, gather strength again in the light of my mercies: for I am at hand, saith our Lord, to repair all, not only entirely, but also abundantly. Mat. 23.  
2 Is there any thing hard to me? or am I like unto him that promiseth and performeth not? Where is thy faith? Be firm and constant. Take courage and be patient, comfort will be given thee in due time. Attend me, expect, I will come and cure thee. It is a temptation that vexeth thee: and a vain fear that affrighteth thee. What else doth the care for future incertainties bring thee, but sorrow upon sorrow? Sufficient for the day is the evil thereof. It is a vain and unprofitable thing to be grieved, or to rejoice for future things, that perhaps will never happen. Mat. 6.  
3 But it is incident to man, to be deluded with such imaginations: and a sign of little courage to be so easily drawn away by the suggestion of the enemy. For he careth not, so he delude & deceive thee, whether it be true or false which he proposeth: whether he overthrow thee with the love of present, or the fear of future things. Let not therefore thy heart be troubled, neither do thou fear. Psal. 90. Believe in me, and put thy trust in my mercy. When thou thinkest thyself furthest off from me, oftentimes I am nearest unto thee. When thou judgest that almost all is lost, then oftentimes greatest gain of merit is at hand. All is not lost, when any thing falleth out contrary unto thee. Thou must not judge according to that which thou feelest for the present; nor give thyself over to any grief, from whence soever it cometh, as though all hope of delivery were quite gone.  
4 Think not thyself wholly left, although for a time I have sent thee some tribulation, or withdrawn thy desired comfort; for this is the way to the kingdom of heaven. And without doubt it is more expedient for thee, and the rest of my servants, that ye be exercised with many adversities, then that ye should have all things according to your desires. I know the secret thoughts of thy heart and that it is very expedient for thy soul's health, that thou be left sometimes without taste & feeling of spiritual sweetness, lest perhaps thou shouldest be puffed up with good success, and shouldest please thyself in that which thou art not. That which I have given, I can take away, and restore it again when I please.  
5 When I give it, it is mine; when I withdraw it, I take not any thing that is thine: for mine is every good, and every perfect gift. If I send thee affliction, or any cross whatsoever, repine not, nor be not dismayed: I can quickly lift thee up again, & turn all thy sorrow into joy. Nevertheless I am just, and greatly to be praised, when I do all this unto thee. jam. 1.  
6 If thou be wise, & consider well thy case, thou wilt never yield so cowardly to grief, for any adversity that befalls thee, but rather rejoice and give thanks; yea to account this thy only joy, that afflicting thee with sorrowe●, I do not spare thee. As my Father hath loved me, I also love you, said I unto my beloved Disciples, whom certainly I sent not to temporal joys, but to great conflicts: Io. 15. not to honours, but to contempts: not to idleness, but to labours: not to rest, but to bring much fruit in patience. My Son remember these words.   

CHAP. XXXI. Of the contempt of all creatures to find our Creator.  THE SERVANT. 
LOrd, 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 holdeth me, I cannot fly freely unto thee. He desired to fly with great liberty, that said, Who will give me wings like a dove, and I will fly and rest? Psa. 54. What thing more quiet than a simple eye? Mat. 6. And what more free than he that desireth nothing upon earth? Man ought therefore to ascend above all creatures, and perfectly to forsake himself, and to remain in excess of mind: and consider that thou, who art the maker of all things, hast nothing amongst creatures like unto thee. And unless a man be free from the affection of all creatures, he cannot with freedom of mind attend unto divine things. And for this cause there are so few contemplative men to be found, for that few can wholly sequester themselves from fading creatures.  
2 Much grace is necessary to lift up a soul, and to carry it above itself. And unless a man be lifted up in spirit, and delivered from all creatures, and wholly united unto God: whatsoever he knoweth, and whatsoever he hath, is of little account. Long shall he be little, and lie in earthly baseness, that esteemeth any thing great, but the one only unmeasurable and eternal good. For whatsoever is not God, is nothing, and aught to be accounted as nothing. There is great difference between the wisdom of a spiritual and devout person, and the knowledge of a learned and studious Clerk. far more noble is that learning which floweth from above, from the divine influence, then that which is painfully gotten by the wit of man.  
3 There are many that desire contemplation, but they endeavour not to exercise those things that are required thereunto. It is a great hindrance that we rest in signs and sensible things, & have little true mortification. I know not what it is, nor by what spirit we are led, nor what we pretend, we that seem to be called spiritual, that we take so much pains, and so great care for transitory & base things, & scarce or seldom think of our own inward profit, with full recollection of our senses.  
4 Alas, presently after a sleight recollection, we break forth: and weigh not our works with diligent examination. We mind not where our affections lie: nor bewail the impurity and many faults that are in all our actions. For all flesh had corrupted her way, & therefore did that general flood ensue. Gen. 6. & 7. Sith our inward affection than is much corrupted, it must needs be that our action proceeding thereof, be corrupted, as a sign of the want of inward vigour. From a pure heart proceedeth the fruit of good life.  
5 We ask how much one hath done; but how virtuous his actions are, is not so diligently considered. We inquire whether he be strong, rich, beautiful, handsome, a good writer, a good singer, or a good labourer: but how poor he is in spirit, how patient & meek, how devout & spiritual, is seldom spoken of. Nature respecteth outward things, grace turneth herself to the inward virtues. That is often deceived: this hath her trust in God, to the end she be not deceived.   

CHAP. XXXII. Of the denial of ourselves, and forsaking all our affections.  OUR LORD. 
Son, thou canst not possess perfect liberty, unless thou wholly deny thyself. All such as be lovers of themselves are bound in fetters, they are covetous, curious, wanderers, seekers of ease, and not of those things that appertain to jesus Christ; but oftentimes devising and framing that which will not continue. Matth. 16. and 19 For all shall perish that proceedeth not From God. Keep this short and complete word, Forsake all, and thou shalt find all. Leave thy inordinate desires, and thou shalt find rest. Consider this well: and when thou hast fulfilled it, thou shalt understand all.  SER. 
2 Lord, this is not one days work, nor children's sport: yea in this short sentence all the perfection of Religious persons is included.  LORD. 
Son, thou must not go back, nor strait ways be dejected, when thou hearest the way of the perfect; but rather be stirred up to more worthy and noble attempts, or at least to conceive an earnest desire thereof. I would it were so well with thee, and thou wert come so far, that thou wert no longer a lover of thyself, but didst stand merely at my beck, & at his whom I have appointed a Father over thee; then thou shouldest exceedingly please me, and all thy life would pass away in joy and peace. Thou hast yet many things to forsake, which unless thou wholly resign over unto me, thou shalt not attain to that which thou desirest. I counsel thee to buy of me purified gold, that thou mayest become rich, that is, heavenly wisdom, which treadeth under foot all base and earthly things. Apoc. 3. Set little by the wisdom of this world, and esteem not of the contentment of men, nor thine own fancies.  
3 I said, that thou shouldest buy the mean and base things, with the precious, and those that were with men of great esteem. For true heavenly wisdom seemeth very base, and of small account, and is scarce thought of by men: for that esteemeth not highly of itself, nor seeketh to be magnified upon earth, which many praise from the teeth outward, but in their life they are far from it: yet is it the precious pearl which is hidden from many. Mat. 13.   

CHAP. XXXIII. Of inconstancy of heart, and of directing our small intentions unto God.  OUR LORD. 
SOn, trust not to thy affection: that which now is, will quickly change into another. As long as thou livest thou art subject to mutability, even against thy will: so that now thou art merry, now sad, now quiet, now troubled, now devout, now distracted, now diligent, now idle, now heavy, now light: But he that is wise, & well instructed in spirit, remains always one in the midst 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, and the self-same, without any change in the midst of so many sundry chances, directing always the sincere eye of his intention unto me.  
2 And how much purer the eye of the intention is, so much the more constantly doth he pass through the variety of many contrary waves. Matth. 6. But in many things the eye of a sincere intention waxeth blind, for it quickly looketh upon some delight, some object that occurreth. And it is rare to find one that is wholly free from all blemish of seeking himself. So the jews in times past came into Bethania to Martha and Mary, not for jesus alone, but to see Lazarus also. joh. 11. The eye of our intention therefore, is to be purged, that it may be sincere and pure, and to be directed unto me, neglecting the multitude and variety of earthly objects. Mat. 6.   

CHAP. XXXIV. That God is sweet above all things, and in all things to him that loveth.  THE SERVANT. 
BEhold, my God, and all things! What would I have more, and what can I desire more happy? O sweet and comfortable word! but to him that loveth the word, not the world, nor those things that are in the world. My God, and all things! Enough is said to him that understandeth; and it is pleasant to him that loveth, to repeat it often. For when thou art present, all things do yield delight, but when thou art absent, all becomes irksome. Thou givest quiet of heart and much peace, and pleasant joy. Thou makest men think well of all, and praise thee in all things: neither can anything please us long without thee: but if it be pleasant and delightsome, thy grace must be present, & it must be seasoned with the sweetness of thy wisdom.  
2 What can be distasteful unto him, to whom thou art pleasing? And whom thou delightest not, what can be pleasant? But the wise of the world and that have their contentment in sensual things, cannot attain to thy wisdom, for in the world is much vanity, & in the flesh is death. 1. Cor. 1. Rom. 8. & 1. Io. 2. But they that follow thee by the contempt of worldly things, and mortification of the flesh, are proved to be truly wise; for they are changed from vanity to truth, from flesh to spirit. To these God is sweet, and what good soever is found in creatures, they wholly refer unto the praise of their Maker. Notwithstanding, great, yea very great is the difference between the sweetness of the Creator, and of the creature, of eternity and of time, of uncreated and created light.  
3 O everlasting light, surpassing all created lights, cast forth the beams of thy brightness from above, & pierce the most inward corners of my heart: purify, rejoice, clarify and quicken my spirit with all the powers thereof, that I may cleave unto thee with excess of unspeakable joy. O when will that blessed and desired hour come, that I may be filled with thy presence, and thou mayest be unto me all, in all things: as long as this is not granted me, I shall not have full nor perfect joy. Alas! my old man yet liveth in me, he is not wholly crucified, he is not perfectly dead. Rom. 7. He doth yet covet strongly against the spirit, and moveth civil wars, and suffereth not the kingdom of my soul to be in peace.  
4 But thou that rulest the powers of the sea, and asssuagest the motion of the waves, rise & help me: Psa. 88 dissipate the people that desire war, and destroy them in thy might, and let thy hand be glorified: Psal. 72. for there is no hope nor refuge for me, but in thee my Lord God. Psal. 30.   

CHAP. XXXV. That there is no security from temptation in this life.  OUR LORD. 
Son, there is no security in this life: as long as thou livest thou shalt always have need of spiritual armour. Thou livest among enemies, and art assaulted on all sides: job 7. if therefore thou defendest not thyself on every side with the shield of patience, thou canst not be long unwounded. 2. Cor. 6. Moreover, if thou fix not thy heart on me, with a sincere will to suffer all things for me, thou canst not sustain the heat of this battle, nor get that victorious crown which they have that are in glory. Thou oughtest therefore manfully to go through all, and to use a strong hand against whatsoever withstandeth thee. For to him that overcometh is given Manna; and to the negligent is left much woe. Apoc. 2.  
2 If thou seekest rest in this world, how wilt thou then attain to everlasting rest? Give not thyself to much ease, but to much patience. Seek true peace, not in earth, but in heaven; not in men, nor in any creature, but in God alone. Thou oughtest for the love of God willingly to undergo whatsoever labours, to endure whatsoever griefs, temptations, vexations, anxieties, necessities, infirmities, injuries, detractions, reprehensions, humiliations, confusions, corrections and contempts; these help to the attaining of virtue; these try a Novice of Christ, these make a heavenly Crown. I will give an everlasting reward for a short labour, and infinite glory for transitory confusion.  
3 Thinkest thou, that thou shalt always have spiritual 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 themselves: knowing that the sufferings of this time are not condign to the deserving of future glory. Rom. 8. Wilt thou have that strait ways, which many after tears, and great labours have hardly attained? Expect the coming of thy Lord, do manfully, be of good courage: fear not, do not fly, but offer both body and soul for the glory of God. Psalm. 26. I will reward thee in most plentiful manner, and I will be with thee in all thy tribulations.   

CHAP. XXXVI. Against the vain judgements of men.  OUR LORD. 
Son, fix thy heart steadfastly on God, and fear not the judgements of men, when thy conscience giveth testimony of thy justice & innocency. It is a good and 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 himself. The most part of men are given to talk much, and therefore little care is to be had of their words: neither is it possible to satisfy all. 1. Cor. 9 Though the Apostle endeavoured to please all in our Lord, and made himself all unto all, 2. Cor. 4. yet he little regarded that he was judged by human day. Coloss. 1.  
2 He did for the edification and health of others as much as he could and lay in him: yet could he not hinder, but that he was sometimes judged, and despised by others. Therefore he committed all to God, who knew all, and defended himself with patience & humility against evil tongues and such as thought vanities & lies, and spoke what they listed: Yet sometimes notwithstanding he answered, lest the weak might have received scandal by his silence.  
3 Who art thou, that fearest a mortal man? To day he is, and to morrow he is not seen. Fear God, & the terror of men shall not trouble thee. 2. Mac. 2. What harm can the words or injuries of any do thee? he rather hurteth himself then thee: neither can he avoid the judgements of God, be he what he wil Rom. 2. Have thou God before thine eyes, and contend not with complaining words. 1. Cor. 11. And if for the present thou seemest to be trodden down, and to suffer shame and confusion, without desert, do not repine, neither do thou lessen thy crown by thy impatience; but rather lift up thine eyes to me in heaven. Hebr. 12. I am able to deliver thee from all shame and wrong, and to repay every one according to their works.   

CHAP. XXXVII. Of a full and pure resignation of ourselves for the obtaining freedom of heart.  OUR LORD. 
Son, leave thyself, and thou shalt find me. Make choice of nothing, appropriate nothing to thyself, and thou shalt ever gain. For greater grace shall always be given thee, when thou dost perfectly resign thyself, and not turn back to take thyself again.  SER. 
Lord, how often shall I resign myself? And wherein shall I forsake myself?  LORD. 
Always, and in every thing, as well in little as in great. I do except nothing, but do require that thou be, as it were, naked & void of all things. Otherwise, how canst thou be perfectly mine, & I thine, unless both within & without thou be free from all self-will? And how much the sooner thou dost this, so much the better shalt thou find thyself, & 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 gain.  
2 Some there are that resign themselves, but with some exception. For they put not their whole trust in God, and therefore do labour to provide for themselves. Some also at the first do offer all, but afterwards being assailed with temptations, do return again to that which they had left, and therefore they go not forwards in the way of virtue. These shall not attain to the true liberty of a pure heart, nor to the grace of my divine familiarity, unless they first make an entire resignation, and offer themselves a daily sacrifice unto me. For without this can never be obtained the union with me, wherewith my Saints enjoy me.  
3 I have often said unto thee, and now again I say the same: Forsake thyself, resign thyself, and thou shalt enjoy internal peace. Mat. 16. Give all for all, seek nothing, require nothing, repose thyself purely and with a full confidence in me, and I will give myself unto thee, & darkness shall not cover thee. Let this be thy whole endeavour, let this be thy prayer, let this be thy desire, that casting off all propriety, thou mayest all naked follow thy naked Saviour jesus: and dying to thyself, mayest live eternally to me. Then shall vain fantasies, evil perturbations, and all superfluos cares fly away: then shall immoderate fear leave thee, and inordinate love shall die.   

CHAP. XXXVIII. Of good government in outward things, and of recourse to God in dangers.  OUR LORD. 
Son, thou oughtest with all diligence to procure, that in every place and action, or external business, thou be inwardly free, and master of thyself, and that all things be under thy disposition, & thou not subject to them; that thou mayest be Lord and Master of thy actions, not a servant or a hireling, but rather a freeman, and a true Hebrew, belonging to the lot and freedom of the sons of God, who put the things that are present under their feet, and place their thoughts on that which is eternal: who look on transitory things with the left eye, and with the right do behold the things of heaven: who suffer not themselves to be drawn to cleave unto them, but rather dispose and use them, as they are ordained by God, and appointed by the Creator of all, who hath left nothing in his creatures without due order.  
2 If thou remain firm and steadfast in all events, and dost not weigh by the outward appearance, nor with a carnal eye, the things which thou seest and hearest; but presently in every occasion dost enter with Moses into the Tabernacle, to ask counsel of our Lord, Exod. 33. thou shalt sometimes hear the divine and celestial Oracle, and shalt return instructed of many things both present and to come. Moses had always recourse to the Tabernacle, for the deciding of all doubts and obscure questions, and fled to the help of prayer, for the remedy of the iniquity and dangers of men. So oughtest thou in like manner to fly to the closet of thy heart, earnestly craving the divine favour. For the Scripture testifieth, that therefore was joshua & the children of Israel deceived by the Gabaonites, because they consulted not first with God, but giving too lightly credit to fair words, were deluded with counterfeit piety. joshua 9   

CHAP. XXXIX. That a man be not over earnest in his affairs.  OUR LORD. 
Son, always commit thy cause to me, I will dispose well of it in due time: expect my ordination, and thou shalt find it will be for thy good.  SER. 
Lord, I do most willingly commit all unto thee, for my care can profit little. O that I cleaved not too much to future events, but offered myself with all readiness of mind to thy divine pleasure!  LORD. 
2 Son, oftentimes a man doth earnestly labour for that which he desireth: and when he hath gotten it, he beginneth to be of another mind, and not to esteem so much of it, as before he did: for man's affections do not long continue fixed on one thing, but do pass from one to another. It is therefore a matter, not of least moment, to forsake ourselves even in the least things.  
3 The true spiritual profit of man, consisteth in denying and forsaking of himself: and he that is resigned, liveth in great freedom and security. But the ancient enemy, who always laboureth to withstand the servants of God, omitteth at no time his wont temptations, but day and night lieth still in wait, to cast the unwary, if he can, into the snare of deceit. 1. Pet. 5. Watch therefore and pray, saith our Lord, that you enter not into temptation. Matth. 26.   

CHAP. XL. That man hath no good of himself, nor any thing whereof he can glory.  THE SERVANT. 
LOrd, what is man, that thou art mindful of him, or the son of man, that thou vouchsafest to visit him? Psalm. 8. What hath man deserved, that thou shouldest give him thy grace? Lord, what cause have I to complain, if thou forsake me? Or if thou dost not that which I desire, what can I justly say against it? Surely, this I may truly think and say: Lord, I am nothing, I can do nothing, I have nothing that is good of myself: but in all things I do fail, and am defective, and do ever tend to nothing: and unless thou help me, and dost interiorly instruct me, I become cold, and am dissolved.  
2 But thou, O Lord, art always the same, and endurest for ever, always good, just and holy, doing all things well, just, and holily, and disposing all things with wisdom. Psa. 101. But I that am more inclined to fall, then to go forwards, do never continue in one estate: for seven different times are changed over me, yet doth it soon turn to the better, when it so pleaseth thee, and when thou vouchsafest to stretch forth thy helping hand. For thou alone canst help me without the favour of man, and so strengthen me, that my countenance shall be no more changed, but my heart shall be converted, and rest in thee alone.  
3 Wherefore, if I could once perfectly forsake all human comfort, either for the love of devotion, or for mine own necessity, which enforceth me to seek after thee (for none else can comfort me) then might I well hope in thy grace, and rejoice in the gift of new consolation.  
4 Thanks by unto thee, from whence all proceedeth, as often as it goeth well with me: but I am mere vanity, & nothing before thee, an unconstant and weak man. Whereof then can I glory? Or why do I desire to be esteemed of? Is it not of nothing? and this is most vain. Truly vainglory is an evil plague, and very great vanity: because it draweth from true glory, & robbeth the soul of heavenly grace. For whilst a man pleaseth himself, he displeaseth thee: whilst he gapeth after the praise of men, he is deprived of true virtue.  
5 But true glory, & holy exultation and joy, is for a man to glory in thee, and not in himself; Abac. 3. to rejoice in thy name, and not in his own virtue, nor to delight in any creature, but for thee. Praised be thy name, not mine: magnified be thy work, not mine: let thy holy name be for ever blessed, but to me let no part of men's praises be given. Ps. 112. and 113. Thou art my glory, thou art the joy of my heart. In thee will I glory and rejoice all the day; but for myself I will not joy, but in my infirmities.  
6 Let the jews seek the glory, which one man giveth ro another: I will desire this, which is from God alone. joh. 5. For all human glory, all temporal honour, all worldly highness, compared to thy eternal glory, is vanity and folly. O my truth, my mercy, my God, most blessed Trinity, to thee alone be all praise, honour, virtue, and glory for all eternity.   

CHAP. XLI. Of the contempt of all temporal honours.  OUR LORD. 
Son, trouble not thyself, if thou seest others honoured and advanced, and thyself contemned and debased. Lift up thy heart unto me in heaven, and the contempt of men in earth will not grieve thee.  SER. 
Lord, we are blind, & quickly seduced with vanity. If I look well into myself, I cannot say, that any creature hath done me wrong, & therefore I cannot justly complain of thee.  
2 But because I have often & grievously sinned against thee, all creatures do justly take arms against me: for shame and contempt is due unto me, but unto thee praise, honour, and glory. And unless I do so prepare myself, that I be willing, & do rejoice to be despised and forsaken of all creatures, and to be esteemed nothing at all, I cannot obtain internal strength and peace, nor be spiritually enlightened, nor wholly united unto thee.   

CHAP. XLII. That our peace is not to be placed in men.  OUR LORD. 
Son, if the peace thou hast with any be grounded on the opinion which thou hast of him, or on the contentment thou receivest in his company, thou shalt ever be unconstant and subject to disquiet: but if thou have recourse unto the everliving and eternal Truth, a friend going from thee, or dying, shall not grieve thee. The love of thy friend ought to rest in me, and for me is he to be beloved, whosoever he be, whom thou thinkest well of, and is verily dear unto thee in this life. No friendship can avail, or continue without me; neither is the love true and pure, which they have, whose hearts are not joined together by me. Thou oughtest to be so dead to such affections of beloved friends, that (for as much as appertaineth unto thee) thou shouldest wish to be without all company of men. Man approacheth so much the nearer unto God, how much the further off he departeth from all earthly comfort: so much the higher also he ascendeth unto God, by how much lower he descendeth into himself, and how much the base he is in his own conceit.  
2 But he that attributeth any good unto himself, hindereth the coming of God's grace unto him. For the grace of the holy Ghost ever seeketh an humble heart. If thou couldst perfectly annihilate thyself, and purge thyself of all created love, than should there flow into thee great abundance of my grace. When thou castest thy eyes on creatures, the sight of thy Creator is taken from thee. Learn to overcome thyself in all things, for the love of thy Creator; and then shalt thou be able to attain to heavenly knowledge. How little soever it be, if it be inordinately loved and regarded, it defileth the soul, and hindereth the enjoying of the chiefest good.   

CHAP. XLIII. Against vain and secular knowledge.  OUR LORD. 
SOn, let not the fair speeches and subtle sayings of men move thee. For the Kingdom of God consisteth not in words, but in virtue. 1. Cor. 4. Observe well the words which I speak; for they inflame the heart, and enlighten the mind, induce compunction, and bring sundry comforts. Do thou never read to show thyself learned or wise: but labour to mortify thy vices, for that will profit thee more, than the knowledge of many hard and difficult questions.  
2 When thou shalt have read and known many things, thou oughtest ever to return to one beginning. I am he that teacheth man all knowledge: and do give to little ones a more clear understanding, then can be taught by man. He therefore to whom I speak, 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 serve me. The time will come, when the Master of Masters shall appear, Christ the Lord of Angels, to hear the lessons of all, that is, to examine the consciences of every one: and then he will search Jerusalem with a candle, and the hidden things of darkness shall be laid open, and the invention of tongues shall be silent. 1. Cor. 4.  
3 I am he that in an instant do raise up the humble mind, to understand more reasons of the everlasting truth, then can be gotten by ten years' 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 seek the everlasting, to delight in the things that are eternal, to fly honours, to suffer scandals, to place all hope in me, to desire nothing out of me, and above all things fervently to love me.  
4 For one by loving me entirely, learned divine things, and spoke wonders: he profited more in forsaking all things, then in studying subtleties. To some I speak ordinary things, to others, things more especial: to some I appear sweetly by signs and figures, but to some I reveal mysteries with much light. The voice of books is one, but it teacheth not all men alike. For I am the internal Teacher, I am the Truth, the Searcher of the heart, the Understander of thoughts, the Setter forwards of good works, distributing to every one according to my will.   

CHAP. XLIV. Of not drawing outward things to ourselves.  OUR LORD. 
SOn, in many things thou oughtest to be ignorant, and to esteem thyself as dead upon earth; and as one to whom the whole world is crucified. Thou must also pass over many things with a deaf ear, and rather think of that, which appertaineth to thy peace. It is more profitable to turn thine eyes from the sight of unpleasing things, and to leave unto every one his own opinion, then to strive with contentious words. If thou standest well with God, & considerest his judgements, thou shalt the more easily yield to the will of others.  SER. 
2 O Lord, to what an estate are we come! Behold, we bewail a temporal loss, and for a little gain we toil and spare no labour, and the spiritual damage of our soul is forgotten, and hardly at length called to mind. That which little or nothing profiteth, is always remembered, and that which is chiefly necessary, is negligently passed over, because man's nature carrieth him to external things; and unless he quickly return unto himself, he lieth drowned in them with delight.   

CHAP. XLV. That credit is not to be given to all men: and how prone man is to offend in words.  THE SERVANT. 
Help me, Lord, in my tribulation, for vain is the defence of man. How often have I been deceived, finding want of faith, where I thought it sure? Psal. 59 And how often have I found faith, where I lest expected it? It is vain therefore to trust in men; but the safety of the just, O Lord, is in thee. Blessed be thou my God, in all things that befall us. We are weak and inconstant, quickly deceived, and soon changed.  
2 Who is he that is able so warily to keep himself, that he never fall into any deceit or doubt? But he that trusteth in thee, O Lord, and seeketh thee with a pure heart, doth not easily fall; & if he fall into any tribulation, be he never so much enthralled, yet he shall quickly be delivered or comforted by thee. Pro. 10. For thou wilt not forsake him for ever that trusteth in thee. The friend is rare to be found, that continueth faithful in his friend's distress, but thou, O Lord, thou alone art faithful at all times, and there is none like unto thee.  
3 O how wise was that holy soul that said: My mind is firmly settled and grounded in Christ! If it were so with me, than would not human fear so easily trouble me, nor words move me. Who can foresee all things? Who is able to beware beforehand of future evils? If things even foreseen do oftentimes hurt us, how can things unlooked for choose but wound us grievously? But why did I not provide better for myself, miserable wretch? Why also have I so easily given credit to others? But alas we are men, and God knoweth, weak and frail men, although by many we are reputed and called Angels. To whom shall I give credit, Lord? To whom but to thee? Thou art the truth that neither dost deceive, nor canst be deceived. And on the otherside, every man is a liar, weak, unconstant, and subject to fall, especially in words: and therefore we must not easily give credit even to that, which in outward show seemeth at the first a certain truth.  
4 O with how great wisdom hast thou warned us to take heed of men! and because the enemies of man are his familiar and domestical acquaintance, not to trust if one should say: Behold here, or behold there. Mat. 7. I am taught to my cost, and I would to God I might thereby increase my care, and not my folly. Be wary, saith one, be wary, keep unto thyself what I tell thee; and whilst I hold my peace, and think it is secret, he cannot keep that secret, which he desired should be secret, but presently discloseth me and himself, and goeth his way. From such tales, and such improvident people, protect me Lord, that I fall not into their hands, nor ever commit such errors. Give me grace, my God, to observe truth and constancy in my words, and remove far from me a deceitful tongue. What I am not willing to suffer, I ought by all means to avoid.  
5. O how good and quiet a thing it is to be silent, and not to talk of others, nor to believe all that is said, nor easily to report what we have heard; Prou. 25. to lay one's self open to few; Esa. 24. always to seek after thee, the beholder of the heart; not to be carried away with every wind of words, but to desire that all things both within and without, be accomplished according to thy will and pleasure. How secure is it for the keeping of heavenly grace, to fly the sight of men? And not to seek those things, that seem to cause admiration abroad, but to follow that with all diligence, which bringeth amendment of life, and increase of fervour.  
6 To how many hath virtue, known and over hastily commended, been hurtful? how profitable hath grace been kept with silence in this mortal life, which is nothing but a perpetual temptation, and a warfare?   

CHAP. XLVI. Of putting our trust in God, when evil words arise  OUR LORD. 
SOn, be constant, and put thy trust in me. For what are words, but words? They pass through the air, but hurt not. Psa. 36. If thou be guilty, determine willingly to amend thyself: if thou be innocent, resolve 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 heart, but for that thou art yet carnal, and regardest men more than thou oughtest? Because thou art afraid to be despised, therefore wilt not be reprehended for thy faults, and therefore seekest shadows of excuses.  
2 But look better into thyself, and thou shalt see that the world yet liveth in thee, & a vain desire to please men. For when thou refusest to be humbled, & reproved for thy faults, it is surely evident, that thou art neither truly humble, nor dead to the world, nor the world perfectly crucified to thee. But give diligent ear to my words, & thou shalt little respect ten thousand words spoken by men. Behold, if all should be spoken against thee that could be maliciously invented, what would it hurt thee, if thou suffered'st it to pass, & madest no reckoning at all of it? Could all those words pluck as much as one hair from thy head? Mat. 10. Luk. 11.  
3 But he that hath not his heart within him, nor God before his eyes, is easily moved with every little dispraise, when as he that trusteth in me, and confideth not in his own judgement, shall be free from human fears. For I am the judge and the discerner of all secrets. I know how the matter passed, I know him that offereth the injury, and him that suffereth it. Psal. 7. From me hath this word proceeded: this hath happened by my permission, that out of many hearts thoughts may be revealed. I shall judge the guilty and the innocent, but by a secret judgement I would beforehand try them both. Luk. 2.  
4 The testimony of men oftentimes deceiveth: my judgement is always true, it shall stand, and not be overthrown. It is commonly hidden and secret, and not known in every thing but to few: notwithstanding it never erreth, neither can it err, although to the eyes of the foolish it seems not right. Men ought therefore to return to me in every judgement, and not to stand in their own opinions. For the just man will not be troubled, whatsoever happeneth unto him for God: Pro. 12. and if any thing be wrongfully brought forth against him, he will not much care, neither will he vainly be glad, if by others he be with reason excused. For he considereth that I am he that searcheth the heart and reins, & do judge, not according to the outward face, nor human appearance. For that is oftentimes found culpable in my sight, that in the judgement of men is commendable.  SER. 
5 O Lord my God, the just judge, strong & patient, thou knowest the frailty and perversity of man, be thou my strength, & all my trust, for mine own conscience sufficeth me not. Thou knowest that which I cannot reach unto, and therefore in every reprehension I ought to have submitted myself, & to have borne it patiently: vouchsafe mercifully to pardon me, as often as I have failed herein, and give me again grace of greater sufferance. For thy bountiful mercy is more available to me for the obtaining of pardon, than my conceived justice for the defence of my hidden conscience. Although my conscience accuse me not, yet I cannot hereby justify myself; 1. Cor. 4. for if thy mercy be away, no man living shall be justified in thy sight. Psal. 142.   

CHAP. XLVII. That all grievous things are to be endured for life everlasting.  OUR LORD. 
SOn, let not the pains dismay thee which thou hast undertaken for me, neither be thou discomforted for the tribulations which do befall thee; but let my promise strengthen and comfort thee in all events. I am able to reward thee above all measure. Thou shalt not long toil here, nor always be oppressed with grief. Attend a while, and thou shalt see a speedy end of thy evils. There will come an hour when all labour and trouble shall cease. Little and short is all that passeth away with time.  
2 Do as thou dost, labour faithfully in my Vineyard, I will be thy reward. Write, read, sing, mourn, observe silence, pray, suffer crosses manfully: Matth. 20. life everlasting is worthy of all these, and greater combats. Peace shall come in the day which is known unto our Lord, and it shall not be day nor night, to wit, of this time, but everlasting light, infinite brightness, steadfast peace, and secure rest. Then thou shalt not say, Who shall deliver me from the body of this death? Rom. 7. nor cry, Woe be unto me, for that my dwelling in a strange Country is prolonged! Psal. 119. For death shall be thrown down, and health shall be without decay, no anxiety, blessed joy, sweet and glorious company.  
3 O if thou hadst seen the everlasting crowns of the Saints in heaven, and with how great glory they now rejoice, who in times past were contemptible to this world, & esteemed unworthy of life itself: Sap. 3. and 5. truly thou wouldst presently humble thyself even unto the earth: and wouldst rather seek to be under the feet of all, then to have command, so much as over one: neither wouldst thou desire pleasant days of this life, but rather rejoice to be afflicted for God, and esteem it thy greatest gain to be reputed as nothing amongst men.  
4 O if thou hadst a feeling of these things, and didst suffer them to enter into the depth of thy heart, how dared thou so much as once to complain! Are not all painful labours to be endured for everlasting life? It is no small matter to lose or to gain the Kingdom of heaven. Lift up thine eyes therefore unto heaven: behold I, and all my Saints with me, who in this world had great conflicts, do now rejoice, now are comforted, now are secure, now do rest, and shall remain with me everlastingly in the kingdom of my Father.   

CHAP. XLVIII. Of the everlasting day, and shortness of this life.  THE SERVANT. 
O Most blessed mansion of the heavenly City! O most clear day of eternity, which night obscureth not, but the highest truth ever enlighteneth, day ever pleasant, ever secure, and never changing into contrary state! Apoc. 21. O that, that day would once appear, & all these temporal things were at an end! To the Saints it shineth glistering with everlasting brightness, but to those that are Pilgrims upon earth, it appeareth only a far off, and as it were through a glass.  
2 The inhabitants of heaven do know how joyful that day is: but the banished children of Eve bewail the bitterness and tediousness of this. The days of this life are short and evil, full of sorrow and anguish, where man is defiled with many sins, encumbered with many passions, disquieted with many fears, filled with many cares, distracted with many curiosities, entangled with many vanities, compassed about with many errors, worn away with many labours, vexed with temptations, weakened with delights, tormented with want. job 7.  
3 O when shall these evils be at an end! Rom. 7. When shall I be delivered from the miserable bondage of sin! Psal. 70. When shall I think, O Lord, of thee alone! When shall I perfectly rejoice in thee! When shall I be free from all impediments in true liberty, without all grief of mind and body! When shall I have firm peace, peace secure & without trouble, peace without and within, peace every way assured▪ O good jesus, when shall I stand to behold thee! When shall I contemplate the glory of thy Kingdom! When wilt thou be unto me all in all things! O when shall I be with thee in thy Kingdom, which thou hast prepared for thy beloved, from before all worlds! I am left a poor and banished man in the Land of mine enemies, where there are daily wars, and great misfortunes.  
4 Comfort my banishment, assuage my sorrow: for my whole desire sendeth up sighs unto thee. For all is burdensome to me, whatsoever this world offereth for my comfort. I desire familiarly to enjoy thee, but I cannot attain unto it. I would gladly fix my heart to the things of heaven, but temporal cares and unmortified passions weigh me down. In mind I would be above all things, but to my flesh I am enforced to be subject against my will. Ro. 7. & 8. Thus unhappy man that I am, I fight against myself, and am become grievous to myself, whilst my spirit seeketh after the things that are above, and my flesh that which is below.  
5 O what do I inwardly suffer, when in mind I consider heavenly things, and presently in my prayers a multitude of fleshly fantasies present themselves before me! My God, be not far from me, depart not in thy wrath from thy servant. Psa. 70. Cast forth thy lightning, & disperse them: send out thy darts, and break all the fantasies of my enemy. Gather my senses together unto thee, make me forget the things of this world: grant me grace to cast away speedily the fantasies of vices. Secure me, O everlasting truth, that no vanity may move me. Come heavenly sweetness, and let all impurity fly from thy face. Pardon me also, and mercifully forgive me as often as I think upon any thing else, besides thee, in prayer. I truly confess, that I am wont to be subject to many distractions: for oftentimes I am not there, where I do corporally stand or sit, but rather there, whither my thoughts do carry me. Where my thought is, there am I: there is oftentimes my thought, where my affection is. That quickly occurreth unto me, which is naturally delightsome, & by custom pleasing.  
6 And for this cause, thou that art truth itself, hast plainly said: Where thy treasure is, there is also thy heart. Mat. 6. If I love heaven, I willingly think of heavenly things. If I love the world, I rejoice at the felicity of the world, & grieve for the adversity thereof. If I love the flesh, I imagine oftentimes those things that are pleasing to the flesh. If I love the spirit, I delight to think of spiritual things. For whatsoever I love, thereof do I willingly speak, and hear, and carry home with me the forms and representations thereof. O blessed is that man, that for thee (O Lord) forsaketh all creatures; that violently resisteth nature, & out of the fervour of spirit crucifieth the concupiscence of the flesh; that with a clear conscience he may offer sincere prayers unto thee, and be worthy of the company of the Angelical quires, all earthly things outwardly and inwardly being excluded.   

CHAP. XLIX. Of the desire of everlasting life, & how great rewards are promised to those that fight valiantly.  OUR LORD. 
SOn, when thou perceivest the desire of everlasting bliss to be given thee from above, & desirest to depart out of the Tabernacle of this body, that thou mayst without shadow of any interchange behold my light; open thy heart, and receive this holy inspiration with thy whole desire. Give great thanks to the heavenly goodness, that dealeth with thee so favourably, visiteth thee mercifully, stirreth thee up fervently, holdeth thee up powerfully, lest through thine own weight thou fall down to the vanities of the earth. Neither dost thou obtain this by thine own thought or endeavour, but by the only favour of heavenly grace & divine bounty, that thou mayst profit in virtue, & obtain greater humility, and prepare thyself to future battles, and endeavour to cleave unto me with the whole affection of thy heart, and serve me with a fervent desire.  
2 Son, fire often burneth, but the flame ascendeth not up without smoke: so likewise the desires of some men are earnestly carried to heavenly things, and yet they are not free from temptation of carnal affection: and therefore it is not altogether 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 unto me. For that is not pure & perfect, which is infected and defiled with the love of thine own proper commodity & interest.  
3 Ask not that which is delightsome and profitable to thee, but that which is grateful to me, and appertaineth to my honour, for if thou judgest aright, thou oughtest to prefer and follow my appointment, rather than thine own desire, or any desired thing. I know thy desire, and have heard thy often groans. Now thou wouldst be in the freedom of the glory of the sons of God: now doth the everlasting habitation, and the heavenly Country full of joy delight thee, but this hour is not yet come: it is yet another time, to wit, of war, time of labour & trial. Thou desirest to be filled with the chiefest good, but thou canst not attain it for the present. I am he (saith our Lord) expect until the Kingdom of God doth come. job 7.  
4 Thou art yet to be tried upon earth, and to be exercised in many things. Comfort shall be sometimes given thee, but abundant fullness thereof shall not be granted. Take courage therefore, & be constant as well in doing, as in suffering things contrary to nature. joshua 1. Thou oughtest to put on a new man, and to be changed into another. Eph. 4. Thou must oftentimes do that which thou wouldst not, & leave undone that thou wouldst do. That which is pleasing to others, shall go well forwards, that which thou wishest, shall not speed. That which others say, shall be heard, what thou sayst shall be nothing regarded. Others shall ask, & shall receive, thou shalt ask & not obtain.  
5 Others shall be great in the praises of men, but of thee there shall be no speech; to others this or that shall be committed, but thou shalt be accounted 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 faithful servant of our Lord is wont to be tried, how he can deny and overcome himself in all things. There is scarce any thing, wherein thou hast such need to mortify thyself, as in seeing and suffering those things that are contrary to thy will, especially when that is commanded, which seemeth unto thee inconvenient, or to little purpose. And for that thou being placed under authority, darest not resist a higher power, therefore it seemeth hard unto thee, to walk at the beck of another, and to leave wholly thine own opinion.  
6 But consider, Son, the fruit of these labours, the end near at hand, and the reward above all measure, and thou shalt receive no grief thereby, but great comfort of thy patience. For in regard of that little of thy will, which now thou willingly forsakest, thou shalt always have thy will in heaven. There thou shalt have all that thou wilt, or canst desire: there thou shalt enjoy all good without fear of losing it, there shall thy will be ever one with me; it shall desire nothing, strange or private; there no man shall withstand thee, no man complain of thee, no man hinder thee, nothing come against thee: but all things desired shall be there together present, and delight thy whole desire, and fulfil it to the highest degree: there I will give thee glory for the reproach which here thou suffered'st, a garment of praise for former grief, for the lowest place, a seat of an everlasting Kingdom; there shall the fruit of obedience appear, the labour of penance rejoice, and humble subjection shall be gloriously crowned.  
7 Now therefore bow thyself with great humility under the hands of all, and regard not who said, or commanded this; but take great heed, that whether thy Superior, or thy Inferior, or thine equal require any thing of thee, or do insinuate their desire, thou take it all in good part, and endeavour to fulfil it with a sincere intention. Let one seek this, another that, let him glory in this, the other in that, and be praised a thousand thousand times; but do thou neither rejoice in this, nor in that, but in the contempt of thyself, and in my pleasure and honour alone. This art thou to wish, that whether by life or death, God may be always glorified in thee.   

CHAP. L. How a desolate person ought to offer himself into the hands of God.  THE SERVANT. 
LOrd God, holy Father, thy holy name be now and for ever blessed; because as thou wilt, so is it done, and what thou dost, is good. Let thy servant rejoice in thee, not in himself, nor any thing else, for thou alone art the true gladness, thou art my hope and my crown, thou art my joy and my honour, O Lord. What hath thy servant, but what he received from thee, even without any desert of his? 1. Cor. 4. Thine is all that thou hast given, & whatsoever thou hast made. I am poor, and in labours from my youth: and sometimes my soul is heavy unto tears, sometimes also it is troubled in itself, by reason of passions which rise against her. Psal. 87.  
2 I desire the joy of peace, I crave the peace of thy children, that are fed by thee in the light of comfort. If thou give peace, if thou infuse holy joy, the soul of thy servant shall be full of heavenly sweetness, and shall become devout in thy praise, but if thou withdraw thyself, as very often thou art wont, he will not be able to run the ways of thy Commandments, 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 upon his head, and he was protected under the shadow of thy wings, from the temptations which violently assault him.  
3 O righteous Father, and ever to be praised, the hour is come, that thy servant is to be proved! Behold, Father, it is fit, that in this hour thy servant suffer something for thee. O Father worthy of eternal honour, the hour is come, which from all eternity thou didst foreknow should come: that for a short time thy servant should outwardly be oppressed, but inwardly live for ever with thee: he should be a little despised, and humbled, and made as an abject in the sight of men, and much afflicted with passions and infirmities, that he may rise again with thee, in the rising of new light, and be clarified in heaven. Holy Father, thou hast so appointed it, and wilt have it so: and this is fulfilled which thyself hast commanded.  
4 It is a grace and a favour to thy friend to suffer, and to be afflicted in the world for the love of thee, how often soever, and by whom soever thou permittest it to fall upon him. Without thy counsel and providence, and without cause nothing is done in earth. Psalm. 118. It is good for me, Lord, that thou hast humbled me, that I may learn thy righteous judgements, and cast away all haughtiness of heart & presumption. It is profitable to me, that shame hath covered my face, that I may rather seek to thee for comfort, then to men. I have learned also hereby to dread thy inscrutable judgement, that afflictest the just with the wicked, but not without equity and justice.  
5 I give thee thanks, that thou hast not spared my sins, but hast worn me away with bitter stripes, inflicting sorrows, & sending griefs within and without. There is none under heaven that can comfort me, but thou my Lord God. Tob. 13. the heavenvly Physician of souls, that strikest & healest, bringest into hell, and drawest out again: Psal. 17. let thy correction be upon me and let thy rod instruct me.  
6 Behold beloved Father, I am in thy hands, I bow myself under the rod of thy correction: let my neck & shoulders feel the stripes of thy chastisement, that my crookedness may be conformed to thy wil Make me a devout & humble disciple of thine, as thou art want well to do, that I may be ready at every beck of thy divine pleasure. I commend myself and all mine unto thee to be corrected. It is better to be rebuked here, then hereafter. Thou knowest all and every thing, and there is nothing hidden in the conscience of man, which can be hidden from thee. Before things are done, thou know'st that they will happen, & 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 sins. Do with me according to thy desired pleasure, and despise not my sinful life, better and more clearly known to none then to thee alone.  
7 Grant me, Lord, to know that which is to be known: to love that which is to be beloved: to praise that which pleaseth thee most: to esteem that which is precious unto thee: to despise that which is contemptible in thy sight: suffer me not to judge according to the sight of the exterior eyes, nor to give sentence according to the hearing of the ears of ignorant men; but to determine of visible & spiritual things with a true judgement, & above all things, ever to search after thy will and pleasure.  
8 The senses of men are often deceived in their judgements, the lovers of the world are also deceived, in loving only visible things. What is a man the better, for that he is esteemed great by man? The deceitful man deceiveth the deceitful, the vain, the vain, the blind deceiveth the blind, and one feeble likewise another, whilst he exalteth and praiseth him. For how much every one is in thy sight, so much he is, and no more, saith humble Saint Francis.   

CHAP. LI. That a man ought to employ himself in the works of humility, when force is wanting for higher exercises.  OUR LORD. 
Son, thou art not able always to continue in the fervent desire of virtue, nor to persist in the high pitch of contemplation, but thou must sometimes of necessity, by reason of original corruption, descend to inferior things, and bear the burden of this corruptible life even against thy will, and with irkesomenes. As long as thou carriest a mortal body, thou shalt feel trouble and heaviness of heart. Thou oughtest therefore in flesh oftentimes to bewail the burden of flesh: for that thou canst not always persevere in spiritual exercises, and divine contemplation.  
2 It is then expedient for thee to fly to humble and exterior works, and to refresh thyself with good and virtuous actions, to expect with a firm confidence my coming, and heavenly visitation, to bear patiently thy banishment, and the dryness of thy mind, till thou be visited again by me, and delivered from all anxiety. For I will make thee forget thy former pains, and enjoy inward quietness. I will lay open before thee the pleasant fields of holy Scripture, that with an enlarged heart thou mayest begin to run the way of my Commandments. And thou shalt say, that the sufferings of this time are not condign to the glory to come, that shall be revealed in us. Rom. 8.   

CHAP. LII. That a man ought to esteem himself unworthy of comfort, and to have deserved stripes.  THE SERVANT. 
LOrd I am not worthy of thy comfort, nor of any spiritual visitation, and therefore thou dealest justly with me, when thou leavest me poor and desolate. For if I could shed tears like a sea, yet I were not worthy of thy comfort. For (alas) I deserve nothing, but to be scourged & punished, in that I have grievously and often offended thee, and sinned in many things. All things therefore duly considered, I am not worthy even of the least comfort. But thou mild and merciful God, who wilt not that thy works do perish, to show the riches of thy goodness in the vessels of mercy, even beyond his desert, vouchsafest to comfort thy servant above human measure. For thy comforts are not like to the vain words of men.  
2 What have I done, O Lord, that thou shouldest impart any heavenly comfort unto me? I remember not, that I have ever done any good, but have been always prone to sin, and slothful in my amendment. It is true, and I cannot deny it. If I should say otherwise, thou wouldst stand against me, and there would be none to defend me. job 9 What have I deserved for my sins, but hell and everlasting fire? I confess in the truth of my heart, that I am worthy of all scorn and contempt, and it is unfit that I should be remembered amongst thy devout servants. And although I be unwilling to hear this, yet notwithstanding for the love of truth, I will lay open my sins against myself, that I may the better deserve to obtain thy mercy.  
3 What shall I say, being guilty, and full of confusion? I can utter out of my mouth no other word but this: I have sinned, Lord, I have sinned, have mercy on me: Psa. 50. Pardon me, suffer me a little, that I may bewail my grief, before I go unto the land of darkness, and be covered with the shadow of death. job 20. What dost thou require of a guilty and miserable sinner, but that he be contrite and sorrowful, & do humble himself for his offences? In true contrition and humbleness of heart, is bred a ●ope of forgiveness, a troubled conscience is reconciled again, grace lost is restored, man is defended from future wrath, and God and the penitent soul meet together in the holy kiss of peace.  
4 Humble contrition for sins, is an acceptable sacrifice to thee, O Lord, savouring much sweeter in thy sight then burning frankincense. Psal. 50. This is also the pleasant ointment, which thou wouldst have powered upon thy sacred feet, Luk. 7. for thou never despisest a contrite & humble heart. Psal. 50. There is a place of refuge from the face of the wrath of our enemy: there is amended, and washed away whatsoever uncleanness hath been elsewhere gathered, and whatsoever is defiled.   

CHAP. LIII. That the grace of God is not given to those that savour of earthly things.  OUR LORD. 
SOn, my grace is precious, it suffereth not itself to be mingled with external things, nor earthly comforts. Thou oughtest therefore to cast away all hindrances of grace, if thou desire to receive the infusion thereof. Choose therefore a secret place to thyself, love to live alone with thyself, desire the conversation of none: but rather power out devout prayers unto God, that thou mayest keep thy mind compunct and thy conscience pure. Esteem the whole world as nothing: prefer my service before all outward things; for thou canst not attend unto me, and be delighted also in transitory vanities. Mat. 19 Thou oughtest to sequester thyself from thy acquaintance & friends, & to keep thy mind deprived of all temporal comfort. So the blessed Apostle Peter required, that the faithful of Christ should keep themselves as strangers and pilgrims in this world. 1. Pet. 2.  
2 O how great a confidence shall he have at the hour of death, whom no affection to any earthly thing detaineth in the world. But the weak mind is not yet capable of so retired a heart; neither doth the fleshly person understand the freedom of a recollected mind. Notwithstanding, if he will be truly spiritual, he ought to renounce as well that which is far off, as that which is nearest unto him, & to beware of no man more than of himself. It thou perfectly overcome thyself, thou shalt with more ease subdue the rest. It is a glorious victory to triumph over ourselves. For he that keepeth himself subject in such sort, that his sensuality be subdued to reason, & reason in all things be obedient to me, he is truly a conqueror of himself, & Lord of the world.  
3 If thou desire to mount unto this height of perfection, thou must begin manfully, & set the axe to the root, that thou mayst pluck up & destroy thy hidden and inordinate inclination to thyself, & unto all private and earthly good. Of this vice (that man too inordinately loveth himself) almost all dependeth, whatsoever is wholly to be overcome: which being once overcome & subdued, there will presently ensue great peace and tranquillity. But for that few endeavour perfectly to die unto themselves, and to forsake themselves wholly, therefore they remain entangled in themselves, and cannot be lifted up in spirit above themselves: but he that desireth to walk freely with me, it is necessary that he mortify all his inordinate affections, and not adhere unto any creature by private love.   

CHAP. LIV. Of the different motions of Nature and Grace.  OUR LORD. 
Son, mark diligently the motions of thine own nature, and my grace, for in very contrary and secret manner these are moved, and can hardly be discerned, but by him that is spiritual and inwardly enlightened. All men desire that which is good, and pretend some good in all their words and deeds, and therefore under pretence of good, many are deceived. Nature is deceitful and seduceth, entangleth, and deceiveth many, and always proposeth herself for her end, but grace walketh with great sincerity, and avoideth all show of evil, pretendeth not deceits, and doth all things purely for God, in whom also she finally resteth.  
2 Nature will not willingly die, nor be kept in, nor overcome, nor be subject to any, nor be subdued: but Grace laboureth to mortify herself, resisteth sensuality, seeketh to be subject, is willing to be overcome, and will not use her own liberty, she loveth to be kept under discipline, and desireth not to rule any, but always to live and remain wholly subject unto God, and for God, is ready humbly to bow unto all men. Nature striveth for her own commodity, and considereth what profit she may reap by another: but Grace considereth not what is profitable and commodious unto herself, but rather what is profitable to many. Nature willingly receiveth honour and reverence: but Grace faithfully attributeth all honour and glory unto God.  
3 Nature feareth shame and contempt, but Grace rejoiceth to suffer reproach for the name of jesus. Nature loveth idleness, and bodily rest, but Grace cannot be idle, but willingly embraceth labour. Nature seeketh to have those things that be curious and precious, abhorreth that which is mean and base: but Grace delighteth in plain and humble things, despiseth not course and mean, nor refuseth to wear that which is old and torn. Nature respecteth the things of this world, rejoiceth at earthly gain, sorroweth for loss, is moved with every little injurious word; but Grace thinketh on that, which is everlasting, and cleaveth not to that which fadeth with time; she is not troubled with loss, nor exasperated with injuries, for that she hath placed her treasure and joy in heaven, where nothing perisheth.  
4 Nature is covetous, and doth more willingly receive then give, she loveth proper and private things: but Grace is pitiful and liberal to all, avoideth singularity, is content with a little, thinketh it happier to give, then to receive. Nature inclineth to creatures, yieldeth to her own flesh, followeth vanities, and listeneth to discourses: but grace draweth unto God, and seeketh after virtues, renounceth creatures, flieth the world, hateth the desires of the flesh, restraineth wanderings abroad, blusheth to be seen in public. Nature is willing to have some outward comfort, wherein she may delight her senses, but grace seeketh comfort in God alone, and delighteth above all visible things in the highest good.  
5 Nature worketh all for her own gain and profit, she can do nothing freely, but for bestowed benefits: she hopeth to obtain either that which is equal, or better, either praise or favour, and coveteth to have her works and gifts much esteemed: but Grace seeketh no temporal thing, nor asketh any other reward for her deserts than God alone, nor desireth more of temporal necessaries, then what may serve her for the obtaining of everlasting glory.  
6 Nature rejoiceth to have many friends, and kinsfolks, she glorieth of Noble birth and descent, pleaseth the powerful, fawneth upon the rich, applaudeth those that are like herself: but grace loveth her enemies, and is not puffed up with multitude of friends, nor esteemeth place or birth, but where it is joined with greater virtue, she rather favoureth the poor, than the rich, hath more compassion of the innocent, than the powerful, rejoiceth in the simple, and respecteth not the deceitful, exhorteth ever the good to labour for the better gifts, and by virtue to resemble the Son of God. Nature quickly complaineth of any want and trouble: Grace constantly suffereth all kind of need.  
7 Nature turneth all things to herself, striveth and contendeth for herself: but Grace reduceth all to God, from whence originally they proceed: she ascribeth no good to herself, neither doth she arrogantly presume of herself: she contendeth not, nor preferreth her opinion before others, but in every sense and understanding submitteth herself unto the eternal Wisdom, and to the divine judgement. Nature coveteth to know secrets, and to hear news: she will appear abroad, and make proof of many things by the experience of her own senses, she desireth to be known, and to do those things, for which she may be praised and admired: But Grace careth not for hearing news, nor to understand curious matters, for that all this springeth from the ancient disorder of our corrupt nature, seeing nothing that is new is durable upon earth. She teacheth therefore to restrain the senses, to avoid vaine-pleasing and ostentation, humbly to hide those things that are worthy of praise and admiration, and of every thing and every knowledge to seek profitable fruit, and the praise and honour of God: she will not have herself, nor hers, publicly praised, but desireth that God should be blessed in his gifts, who of mere charity bestoweth all things.  
8 Thus Grace is a supernatural light, and a certain special gift of God, and the proper mark of the elect, & pledge of everlasting salvation, which lifteth up a man from earthly baseness to love things of heaven, and of a carnal, maketh him a spiritual person. How much the more therefore Nature is depressed & 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, and efficacy of divine Grace.  THE SERVANT. 
MY God, who of thy mere goodness hast created me to thy Image and likeness, Genes. 1. grant me this grace which thou hast showed to be so great, and so necessary to salvation, that I may overcome my wicked nature, which draweth me to sin, and to the loss of my soul. For I feel in my flesh the law of sin, contradicting the law of my mind, and leading me captive, to obey sensuality in many things: neither can I resist the passions thereof, unless thy holy grace, fervently infused into my heart, do assist me. Rom. 7.  
2 Thy grace, O Lord, and great grace is needful, that nature may be overcome, which is ever prone to evil from her youth. For by Adam the first man, in falling and being corrupted by sin, the penalty of this stain hath descended upon all mankind in such sort, that Nature itself, which by thee was created good, and without defect, is now accounted for vice, and for the infirmity of a corrupted nature, for that the motion thereof left unto itself, draweth to evil and abject things. For the little force which remaineth, is like a certain spark, lying hidden in ashes. This is natural reason itself, compassed about with great darkness, still retaining power to discern good and evil, and the distance between true and false, although it be unable to fulfil all, that it approveth and enjoyeth not now the full light of truth, nor the former integrity of her affections.  
3 Hence it is, my God, that according to my inward man, I delight in thy law, knowing thy Commandments to be good, just and holy, reproving also all evil and sin, and do know that it is to be fled. Rom. 7. But in my flesh I serve the law of sin, whilst I rather obey sensuality then reason. Hence it is, that I have a will to do good, but know not how to perform it. For this cause I often purpose many good things, but for that I want grace to help my infirmity, for a light resistance I go back, and faint. I know the way of perfection, & see clearly enough what I ought to do, but pressed with the weight of mine own corruption, I rise not unto it.  
4 O Lord, how needful is thy grace for me, to begin any good work, to go forward, and to accomplish it. joh. 13. For without it I can do nothing, but in thee I can do all things, when thy grace doth comfort me. O heavenly grace, without which our own merits are nothing, and no gifts of nature are to be esteemed. Arts, riches, beauty, and strength, wit, or eloquence, are of no worth with thee, O Lord, without thy grace. For gifts of nature are common to good and evil, but the peculiar gift of the elect is grace and love, wherewith being marked, they are esteemed worthy of everlasting life. This grace so much excelleth, that neither the gift of prophesy, nor the working of miracles, nor any speculation; how high soever, is of any esteem without it. Neither faith, nor hope, nor other virtues are acceptable unto thee without charity and grace. 1. Cor. 13.  
5 O most blessed grace, that makest the poor in spirit rich with virtues, and the rich in many blessings, humble in heart, come down unto me, replenish me in the morning with thy comfort, lest my soul should faint with weariness, and wither away with dryness of mind. I beseech the Lord, that I may find grace in thy sight, for thy grace sufficeth, though other things that nature desireth be wanting. Psal. 22. If I be tempted and vexed with many tribulations, I will not fear evils whilst thy grace is with me: she is my strength, she giveth advice and help: she is stronger than all enemies, and wiser than all the wise.  
6 Thy grace is the mistress of truth, the teacher of discipline, the light of the heart, the solace in affliction: she driveth away sorrow, she expelleth fear, she is the nurse of devotion, the bringer forth of tears. What am I without it, but a rotten piece of wood, and an unprofitable stalk, only meet for the fire? Let thy grace therefore, Lord, always prevent me, and follow me, and make me ever diligent in good works, through jesus Christ thy Son, Amen.   

CHAP. LVI. That we ought to deny ourselves, and imitate Christ, by the Cross.  OUR LORD. 
Son, look how much thou canst go out of thyself, so much mayest thou enter into me. As to be void of all desire of external things, maketh inward peace; so the forsaking of ourselves joineth us internally to God. I will have thee learn the perfect leaving of thyself unto my will, without contradiction and complaint. Follow me, I am the way, the truth, and the life. joh. 14. Without the way there is no going, without truth there is no knowledge, without life there is no living. I am the way which thou oughtest to follow, the truth which thou oughtest to trust, the life for which thou oughtest to hope. I am the way which cannot lead amiss, the truth which cannot err, the life which cannot end. I am a most straightway, a supreme truth, a true life, a blessed life, an increated life, if thou remain in me, thou shalt know the truth, and truth shall deliver thee, and thou shalt apprehend everlasting life.  
2 If thou wilt enter into life, keep the Commandments: if thou wilt know the truth, believe me. Mat. 19 If thou wilt be perfect, sell al. If thou wilt be my disciple, deny thyself. Luk. 9 If thou wilt possess a blessed life, deny this present life. joh. 12. If thou wilt be exalted in heaven, humble thyself upon earth. Luk. 14. If thou wilt reign with me, bear the Cross with me. For only the servants of the Cross find the way of bliss and true light.  SER. 
3 Lord jesus, for as much as thy way is narrow, straight and contemptible unto the world, grant me grace to imitate thee in suffering willingly all worldly contempt. For the servant is not greater than his Lord, nor the Disciple above his Master. Mat. 7. Let thy servant be exercised in thy holy life, for there is the health and the true sanctity of my soul: whatsoever I read or hear beside, doth not recreate or delight me fully. Luk. 6.  LORD. 
4 Son, now that thou knowest and hast read these things, happy shalt thou be, if thou fulfil them. He that hath my Commandments and keepeth them, he it is that loveth me, and I will love him, and will manifest myself unto him, and will make him sit with me in the Kingdom of my Father.  SER. 
Lord jesus, as thou hast said and promised, so give me grace to deserve, that it be fulfilled. I have received the Cross, I have received it from thy hand, and I will bear it, and bear it till death, as thou hast laid it upon me. Truly the life of a good religious person is the Cross, and it is a sure guide to heaven. It is now begun, it is not lawful to go back, neither is it fit to leave that which I have undertaken.  
5 Let us then take courage, my brethren, and go forwards together. jesus will be with us, for jesus sake we have undertaken this Cross: for the love of jesus let us persevere in the Cross. He will be our helper, who is our guide and forerunner. Behold our King goeth before us, who also will fight for us: let us follow him cheerfully, let us not be dismayed, but be ready to die with courage in the battle, and let us not blemish our glory by flying from the Cross.   

CHAP. LVII. That a man be not too much dejected, when he falleth into some defects.  OUR LORD. 
Son, patience and humility in time of adversity, are more pleasing to me, than much comfort and devotion in prosperity. Why art thou grieved for every little trifle spoken and done against thee? Although it had been much more, thou oughtest not to have been moved. But now let it pass, it is not the first that hath happened, nor any new thing, neither shall it be the last, if thou live long. Thou art cheerful enough as long as no adversity occurreth. Thou canst give good counsel also, and canst strengthen others with thy words, but when any tribulation suddenly knocketh at thy door, thou art destitute of counsel, and void of force. See therefore thy great frailty, which thou often provest in very small occasions. It is notwithstanding permitted for thy good, when these and such like occasions befall thee.  
2 Put it out of thy heart the best thou canst, and if it touch thee, yet let it not deject thee, nor trouble thee long: bear it at least patiently, if thou canst not joyfully. Although thou be unwilling to hear it, and feelest in thy heart some motion of disdain, yet repress thyself, and suffer no inordinate word to pass out of thy mouth, which may be a scandal to the weak. The storm which now is raised, shall quickly be appeased, and inward grief shall be assuaged by the return of grace. I do yet live (saith our Lord) and am ready to help thee, and to give thee greater comfort than before, if thou put thy trust in me, and callest devoutly upon me. Esay 49.  
3 Be more patient, and prepare thyself to greater suffering. All is not lost, if thou feel thyself often afflicted, or grievously tempted. Thou art a man, and not God: thou art flesh, not an Angel. How canst thou look to continue ever in the same state of virtue, when an Angel in heaven hath fallen, and the first man in Paradise lost his standing? I am he that do give healthful comfort to them that mourn, and do raise up unto my Godhead those that know their own frailty. Gen. 3.  SER. 
4 Lord, blessed be thy sacred Word, more sweet unto my mouth then the honey, and the honeycomb. What should I do in these my so great tribulations and anguishes, unless thou didst comfort me with thy holy, sweet, and heavenly speeches? Psal. 118. What matter is it, how much, and what I suffer, so as at length I may attain to the haven of bliss? Grant me a good end, grant me a happy passage out of this world. Be mindful of me, my God, and direct me the strait and ready way to the everlasting Kingdom, Amen.   

CHAP. LVIII. Of not searching into high matters, and into the secret judgements of God.  OUR LORD. 
Son, beware thou dispute not of high matters, not of the secret judgements 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 advanced. These things exceed all human power, neither can any reason, or discourse of any man, search out the judgement of God. When the enemy therefore suggesteth these things unto thee, or some envious people demand them of thee, answer that of the Prophet: Thou art just, O Lord, and thy judgement is right. Psa. 218. And again: The judgements of our Lord are true & justified in themselves Psa. 18. My judgements are to be fearead, not to be discussed, for they are such as cannot be comprehended by the understanding of man.  
2 In like manner I advise thee not to inquire, nor dispute of the merits of the Saints, which of them is holier than the other, and which is greater in the Kingdom of heaven. These things oftentimes breed strife & unprofitable contentions, they nourish also pride & vainglory, from whence do usually spring envy & dissensions, whilst one will needs foolishly have this Saint preferred, & the other another. 1. Tim. 2. To desire to know & search out such things, is to no purpose, but to displease the Saints, of whom they speak. For I am not the God of dissension, but of peace, which peace consisteth rather in true humility, then in exalting ourselves.  
3 Some are carried with zeal of affection, to love these, or those most, but this love is rather human then divine. I have made all the Saints, and have given them grace: I have made them partakers of my glory. I know the merits of every one, I have prevented them in the benedictions of my sweetness. I foreknew my beloved before the beginning of the world. I chose them out of the world, they chose not me first. joh. 15. I called them by grace, I drew them by mercy, I led them through sundry temptations. I have sent them great inward comforts, I have given them perseverance, I have crowned their patience.  
4 I know the first and last: I embrace all with inestimable love. I am to be praised in all my Saints, I am to be blessed above all things, and to be honoured in every one, whom I have thus gloriously exalted, and predestinated without any precedent merits of their own. He therefore that contemneth one of the least of my Saints, honoureth not the greatest, for that I made both the less and the greater. jam. 2. Wisd. 6. And he that dispraiseth any of my Saints, dispraiseth also me, & all the rest in the Kingdom of heaven. All are one by the band of Charity, they think the same, they will the same, and are all knit together in one perfect-band of love.  
5 But yet (which is much more high) they love me more than themselves, & more than their own merits. For being ravished above themselves, & drawn out of the affection of themselves, they tend wholly unto the love of me, in which also they rest, enjoying me with unspeakable glory. Nothing can put them back, nothing press them down; for being full of everlasting truth, they burn with the fire of unquenchable charity. Let therefore carnal & earthly men, that can affect no other but private joys, forbear to dispute of the state of Saints. They add and take away according to their own fancies, not as it pleaseth the everlasting Truth.  
6 There is in many great ignorance, specially in those that be slenderly enlightened, & these can seldom love any with perfect spiritual love. They are always much drawn by a natural affection & human friendship, to this man or to that, and according to the experience they have of themselves in their earthly affections, so they frame an imagination of heavenvly things. But there is an incomparable distance between the things, which the imperfect frame in their conceits, and those which illuminated persons do see by revelation from above.  
7 Beware therefore, my Son, that thou treat not curiously of these things, which exceed thy knowledge, but rather so apply thy endeavours, that thou mayst at least have the meanest place in the Kingdom of heaven. Eccles. 3. And if any one did know which of the Saints exceeded others in sanctity, or is esteemed greater in the kingdom of heaven, what would this knowledge avail him, unless he should thereby humble himself the more in my sight, and stir up his mind to praise my name with greater fervour. His labour is much more acceptable unto God, that thinketh of the greatness of his sins, and his want of virtues, and how far off he is from the perfection of the Saints; then he that disputeth of their greatness. It is better to pray to the Saints with devotion and tears, and to crave their glorious suffrages with an humble mind, then to search their secrets with a vain curiosity.  
8 They are well, and right well contented, if men could content themselves, and refrain from these vain discourses. They glory not of their own merits for they ascribe no good unto themselves, but attribute all to me, who of my infinite charity have bestowed my blessings upon them. They are replenished with so great love of my Godhead, and so superabundant joy, that there is no glory nor happiness, that is, or can be wanting unto them. All the Saints, how much the higher they be in glory, so much the more humble they are in themselves, and nearer and dearer unto me. And therefore thou hast it written, That they did cast their crowns before God, and fell down upon their faces before the Lamb, and adored him that liveth for ever. Apocal. 4.  
9 Many inquire who is greatest in the Kingdom of God, that know not whether they shall ever be numbered there amongst the least. It is no small matter to be even the least in heaven, where all are great, for that all there shall be called, and shall be indeed the Sons of God. The least there shall be great among thousands, and the sinner of an hundred years shall die. For when the Disciples asked who was the greater in the Kingdom of heaven, they received this answer. Matth. 18. Unless you be converted, and become as little children, you shall not enter into the Kingdom of heaven. Whosoever therefore shall humble himself as this little child, he is the greater in the Kingdom of heaven.  
10 Woe be unto them that disdain to humble themselves willingly with little children. Mat. 6. For the low gate of the Kingdom of heaven, will not give them entrance. And woe be to the rich, that have their comforts here, for whilst the poor enter into the Kingdom of God, they shall be waiting without. Rejoice you that be humble; and you that be poor, be you glad, for yours is the Kingdom of God, if you walk according unto truth. Mat. 5.   

CHAP. LIX. That all our hope and trust is to be fixed in God alone.  THE SERVANT. 
LOrd, what trust have I in this world? Or what is the greatest comfort, that all things under heaven do yield me? Is it not thou, my Lord God, whose mercies are without number? Where hath it been well with me without thee? Or when could it be ill with me, when thou wert present? I had rather be poor for thee, then rich without thee. I rather choose to be a Pilgrim in earth with thee, then to possess heaven without thee. Where thou art, there is heaven: and there is death and hell, where thou art not. Thou art my desire, and therefore it behoveth me to send forth deep sighs from my heart, and cry and pray unto thee. For I have none to trust unto, none that can help me in time of necessity, but thee alone, my God. Thou art my hope, and my trust; thou art my comforter, and most faithful unto me in all my distresses.  
2 All men seek their own gain, thou only seekest my salvation, and my profit, and turnest all things to my good. Phil. 2. Although thou permittest many temptations to assault me, and many adversities to befall me, yet thou ordainest all this to my good and profit, who art wont to prove thy beloved servants a thousand ways. In which proof thou oughtest no less to be loved and praised, then if thou didst replenish me with heavenly 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 find all to be weak and unconstant, whatsoever I behold out of thee. For neither can many friends avail, nor forcible helpers aid, nor wise counsellors give profitable answer, nor the books of the learned comfort, nor any wealth deliver, nor any secret or pleasant place defend, if thou thyself dost not assist, help, comfort, instruct, and keep us.  
4 For all things that seem to be ordained for the rest and solace of man, when thou art absent, are nothing, and do bring indeed no joy, nor comfort at all. Thou therefore art the end of all that is good, the light of life, the depth of wisdom: and the most forcible comfort of thy servants, is to trust in thee above all things. To thee therefore do I lift up mine eyes: In thee my God the Father of mercies, I put my whole trust. Bless and sanctify my soul with thy heavenly blessings, that it may be made thy holy habitation, and the seat of thy eternal glory: and that nothing may be found in the Temple of thy greatness, that may offend the eyes of thy Majesty. According to the greatness of thy goodness, and multitude of thy mercies, take pity upon me, and hear the prayer of thy poor servant, who is far exiled from thee in the land of the shadow of death. Protect and keep the soul of thy servant, amidst so many dangers of this corruptible life, and by the assistance of thy grace, direct it in the way of peace, to the Country of everlasting light, AMEN.   
The end of the third Book.   

OF THE FOLLOWING OF CHRIST. THE FOURTH BOOK. A devout Exhortation unto the blessed Sacrament. The voice of Christ.  
COme unto me all ye that labour and are burdened, and I will refresh you, saith our Lord. Matth. 11. The bread which I will give, is my flesh, for the life of the world. joh. 6. Take ye and eat, this is my body that shall be delivered for you. Matth. 26. Do this for the commemoration of me. He that eateth my flesh, and drinketh my blood, remaineth in me, and I in him. 1. Cor. 11. The words which I have spoken unto you, are Spirit and life. joh. 6.  

CHAP. I. With how great reverence Christ ought to be received.  
THese are thy words, O Christ, everlasting Truth, though not spoken all at one time, nor written in one and the self-same place. Because therefore they are thine and true, they are all thankfully and faithfully to be received by me. They are thine, & thou hast spoken them, and they are mine also, because thou hast spoken them for my salvation. I willingly receive them from thy mouth, that they may be the deeper imprinted in my heart. These devout words so full of sweetness and love, do stir me up, but mine own offences do amaze me, & my impure conscience driveth me back from the receiving of so great mysteries. The sweetness of thy words doth encourage me, but the multitude of my sins do oppress me.  
2 Thou commandest me to come confidently unto thee, if I will have part with thee: and to receive the food of immortality, if I desire to obtain everlasting life & glory. Come (sayest thou) unto me, all ye that labour and are burdened, and I will refresh you. Mat. 11. O sweet and lovely word in the ear of a sinner, that thou, my Lord God, shouldest invite the poor and needy to receive thy most blessed body. But who am I, Lord, that I may presume to approach unto thee? Behold the heavens cannot contain thee, and thou sayst: Come ye all unto me. Mat. 11.  
3 What meaneth this most pious benignity, and so loving invitation? How shall I dare to come, that know not any good in me, whereupon I may presume? How shall I bring thee into my house, that have often offended thy most gracious countenance? The Angels and the Archangels honour thee, the Saints and just men do fear thee; and thou sayest, Come ye all unto me. Mat. 11. Unless thou, O Lord, didst say it, who would believe it to be true? And unless thou didst command it, who would dare to come unto thee? Behold, No, a just man, laboured an hundred years in building of the Ark, that he might be saved with a few: and how can I in one hours space prepare myself to receive with reverence the Maker of the world? Gen. 6.  
4 Moses thy great servant, and especial friend, made an Ark of incorruptible wood, which also he covered with most pure gold, to put the Tables of the Law therein: and I a rotten creature, how shall I so lightly dare to receive the Maker of the Law, and the giver of life? Solomon the wisest of the Kings of Israel, bestowed seven years in building a magnificent Temple, in praise of thy name, and celebrated the feast of the Dedication thereof eight days together: 3. King. 6. he offered a thousand peaceable sacrifices, and set the Ark in the place prepared for it, with the sound of trumpets, and joy: 3. King. 8. and I the most unhappy and poorest of men, how shall I bring thee into my house, that I can scarce spend one half hour devoutly? And I would to God it were once almost one half hour, in worthy and due manner!  
5 O my God, how much did they endeavour to please thee, and alas how little is that which I do? How short time do I spend, when I prepare myself to receive? I am seldom wholly recollected, very seldom altogether free from distraction; & yet surely no undecent thought should occur in the presence of thy Deity, nor any creature draw me unto it: for I am not to harbour an Angel, but the Lord of Angels.  
6 And yet there is great difference between the Ark & the Relics thereof, and thy most pure body with his unspeakable virtues: between those legal Sacrifices, figures of future things, and the true sacrifice of thy body, the complement of all ancient Sacrifices. Why therefore do I not become more fervent in thy venerable presence? Wherefore do I not prepare myself with greater care to receive thy sacred gifts, sith those holy ancient patriarchs and Prophets, yea Kings also and Princes with the whole people have showed so great zeal of devotion to thy divine service?  
7 The most devout King David danced before the Ark of God with all his force, call to mind the benefits bestowed in times passed upon his forefathers. 2. King. 6. He made Instruments of sundry kinds, he published Psalms, and appointed them to be sung with joy: himself also oftentimes played upon the Harp. Being inspired with the grace of the holy Ghost, he taught the people of Israel to praise God with their whole heart, and with pleasant voices every day to bless & praise him. If so great devotion was then used, and such memory of divine praise before the Ark of the Testament, what reverence and devotion is now to be performed by me, and all Christian people in the presence of this Sacrament, in receiving the most precious body of Christ?  
8 Many go to sundry places to visit the Relics of Saints, and are astonished when they hear of their miraculous works: they behold the spacious buildings of their Churches, and kiss their sacred bones, wrapped in silk and gold: And behold thou art here present with me on the Altar, my God, the Holy of Holies, the Maker of all things, and Lord of Angels. Oftentimes in those devotions there is but curiosity of men, and novelty of the beholders in the seeing of such sights, and little fruit of amendment is gotten thereby, especially where there is so unconstant wandering, without true contrition. But here in the Sacrament of the Altar, thou art present, my Lord, God and Man, Christ jesus, where also plentiful fruit of everlasting salvation is obtained, as often as thou art worthily and devoutly received. No levity, no curiosity, or sensuality draweth unto this, but firm faith, devout hope, and sincere charity.  
9 O God the invisible Creator of the world, how wonderfully dost thou deal with us! How sweetly and graciously dost thou dispose of all things with thy Elect, to whom thou offerest thyself to be received in the Sacrament! O this exceedeth all understanding of man: this chiefly draweth the hearts of the devout, and inflameth their desire. For thy true faithful servants that dispose their whole life to amendment, by this most worthy Sacrament, oftentimes receive great grace of devotion, and love of virtue.  
10 O admirable and hidden grace of this Sacrament, which only the faithful of Christ do know: but the unfaithful, and such as are slaves unto sin, cannot conceive nor feel. In this Sacrament spiritual grace is given, and lost virtue is restored in the soul: and beauty disfigured by sin, returneth again. This grace is sometimes so great, that with the fullness of devotion, which is here given, not only the mind, but the weak body also feeleth great increase of strength.  
11 Our coldness and negligence surely is much to be bewailed and pitied, that we are not drawn with greater affection to receive Christ in whom all the hope and merit of those that are to be saved doth consist. For he is our sanctification and redemption: he is the comfort of passengers, and the everlasting fruition of Saints. It is much therefore to be lamented, that many do so little consider this comfortable mystery, which rejoiceth heaven, & preserveth the whole world. O blindness and hardness of man's heart, that doth not more deeply weigh the greatness of so unspeakable a gift, but rather comes by the daily use thereof, to regard it little or nothing.  
12 For if this most holy Sacrament should be celebrated in one place only, & consecrated by one only Priest in the world: with how great desire, dost thou think, would men be affected to that place: and what esteem would they have of such a Priest of almighty God, by whom they might enjoy the consolation of these divine mysteries? But now there are many Priests, & Christ is offered up in many places, that so the grace and love of God to man may appear so much the greater, how much the more this sacred Communion is common through the world. Thanks be unto thee, good jesus, everlasting Pastor of our souls, that hast vouchsafed to refresh us poor & banished men, with thy precious Body & Blood, & to invite us to that receiving of these mysteries, with the words of thy own mouth, saying: Come unto me all ye that labour & are burdened, and I will refresh you. Mat. 11.   

CHAP. II. That great goodness and charity of God is bestowed upon man in this Sacrament.  
The voice of the Disciple.  
PResuming of thy goodness and great mercy (O Lord) being sick, I approach unto my Saviour, hungry and thirsty to the Fountain of life, needy to the King of heaven, a servant unto my Lord, a creature to my Creator, desolate to my merciful Comforter. But whence is this to me, that thou vouchsafest to come unto me? Who am I, that thou shouldest give thyself unto me? Luk. 1. How dare a sinner presume to appear before thee? And thou, how dost thou vouchsafe to come unto a sinner? Thou knowest thy servant, and seest that he hath no good thing in him, for which thou shouldest bestow this benefit upon him. I confess therefore my unworthiness, & I acknowledge thy goodness: I praise thy mercy, and give thee thanks for this thy unspeakable charity. For thou dost this for thine own goodness, not for any merits of mine, to the end that thy goodness may be better known unto me, thy charity more abundantly showed, and thy humility more highly commended. Since therefore it is thy pleasure, and hast commanded that it should be so, this thy bounty is also pleasing to me, and do wish that my offences may be no hindrance.  
2 O most sweet and bountiful jesus, how great reverence and thanks with perpetual praise is due unto thee for the receiving of thy sacred Body, whose worth and dignity no man is able to express! But what shall I think of at this time, now that I am to receive this divine Sacrament, and to approach unto my Lord, to whom I am not able to give due reverence, and yet I desire to receive him devoutly? What can I think better, and more profitable, then to humble myself wholly before thee, and to exalt thy infinite goodness above me? I praise thee my God, and will exalt thee for ever: and I do despise, and submit myself unto thee, even into the depth of my unworthiness.  
3 Behold thou art the Holy of Holies, and I the scum of sinners! Behold thou bowest thyself down unto me, who am not worthy so much as to look up unto thee! Behold thou comest unto me: it is thy will to be with me, thou invitest me to thy banquet. Ps. 77. Thou wilt give me the food of heaven, and bread of Angels to eat, which is no other truly then thyself, the lively bread, that descendest from heaven, and givest life unto the world. joh. 6.  
4 Behold from whence this love proceedth! What kind of favour and benignity is this which shineth upon us! What thanks and praises are due unto thee for these benefits! O how good and profitable was thy counsel, when thou ordainedst it! How sweet & pleasant the banquet, when thou gavest thyself to be our food! How wonderful thy work, O Lord, how powerful thy virtue, how unspeakable thy truth! For thou saidst the word, and all things were made; and this was done which thou commandest. Gen. 1. & Psal. 148.  
5 A thing of great admiration, and worthy of faith, and surpassing the understanding of man, that thou, my Lord God, true God and Man, shouldest be wholly contained under a small form of bread and wine, and shouldest be eaten by the receiver without being consumed. Thou who art the Lord of all things, and standest in need of none, hast pleased to dwell in us by means of this thy Sacrament: preserve my heart and body unspotted, that with a cheerful and pure conscience I may often celebrate thy mysteries, and receive them to my everlasting health, which thou hast chiefly ordained and instituted for thy honour, & perpetual memory.  
6 Rejoice my soul, & give thanks unto God for so noble a gift, and singular comfort left unto thee in this vale of tears. For as often as thou callest to mind this mystery; and receivest the body of Christ; so often dost thou work the work of thy redemption, and art made partaker of all the merits of Christ. For the charity of Christ is never diminished, and the greatness of his mercy is never lessened. Therefore thou oughtest always to dispose thyself hereunto, by a fresh renewing of thy mind, and to weigh with attentive consideration this great mystery of thy salvation. So great, new, and joyful it ought to seem unto thee, when thou sayest or hearest Mass, as if the same day Christ first descending into the womb of the Virgin, were become man, or hanging on the Cross, did suffer and die for the salvation of mankind.   

CHAP. III. That it is profitable to Communicate often.  
BEhold, O Lord, I come unto thee, that I may be comforted in thy gift, and be delighted in thy holy banquet, which thou, O Lord, hast prepared in thy sweetness, for the poor. Psal. 67. Behold in thee is all whatsoever I can, or aught to desire: thou art my health and my redemption, my hope, and my strength, my honour, and my glory. Make joyful therefore this day, the soul of thy servant, for that I have lifted it up to thee, my sweet jesus. Psalm. 85. I desire to receive thee now with devotion, and reverence. I do long to bring thee into my house, that with Zachaeus I may deserve to be blessed by thee, and numbered amongst the children of Abraham. My soul thirsteth to receive thy Body, my heart desireth to be united with thee.  
2 Give thyself to me, and it sufficeth. For besides thee no comfort is available. I cannot be without thee, nor live without thy visitation. And therefore I must often come unto thee, and receive thee as the only remedy of my health, lest perhaps I faint in the way, if I be deprived of thy heavenly food. For so, most merciful jesus, thou once didst say, preaching to the people, & curing sundry diseases: I will not send them home fasting, lest they faint by the way. Matth. 15. Mat. 8. Deal thou therefore in like manner now with me, who hast vouchsafed to leave thyself in the Sacrament for the comfort of the faithful. For thou art the sweet refection of the soul, and he that eateth thee worthily, shall be partaker, and heir of everlasting glory. It is necessary for me, that do so often fall and sin, so quickly wax dull and faint, that by often prayers and confession, and receiving of thy sacred body, I renew, cleanse, and inflame myself, lest perhaps by long abstaining I fall from my holy purpose.  
3 For man is prone unto evil from his youth, and unless this divine remedy help him, he quickly slideth to worse. Gen. 8. This holy Communion therefore draweth back from evil, and comforteth in good. For if I be now so often slack and negligent when I communicate, or say Mass, what would become of me, if I received not this remedy, and sought not after so great a help? Though every day I be not fit, nor well prepared to say Mass, I will endeavour notwithstanding at convenient times to receive the Divine Mysteries, and make myself partaker of so great a grace. For this is the only chief comfort of a faithful soul, whilst she wandereth from thee in this mortal body, that being mindful of her God, she often receive her Beloved with a devout mind.  
4 O wonderful benignity of thy mercy towards us, that thou, Lord God, the Creator and giver of life to all spirits, dost vouchsafe to come unto a poor soul, and with thy whole Godhead and humanity to replenish her hunger. O happy mind and blessed soul, that deserveth to receive thee, her Lord God, with devout affection, and in receiving of thee, to be filled with spiritual joy! O how great a Lord doth she entertain! How beloved a guest doth she harbour! How pleasant a companion doth she receive! How faithful a friend doth she accept! How beautiful and noble a Spouse doth she embrace! She embraceth him who is to be loved above all that is beloved, and above all things that may be desired. Let Heaven and Earth and all their beauty be silent in thy presence. For what beauty and praise soever they have, it is received from thy bounty, and shall not equal the beauty of thy name, of whose wisdom there is no end. Psal. 146.   

CHAP. IU. That many benefits are bestowed upon them that Communicate devoutly.  
The voice of the Disciple.  
MY Lord God, prevent thy servant in the blessings of thy sweetness, that I may deserve to approach worthily and devoutly to thy holy Sacrament: stir up my heart unto thee, and deliver me from all heaviness & sloth: Ps. 20. visit me with thy comfort, that I may taste in spirit thy sweetness, which plentifully lieth hid in this Sacrament, as a fountain. Ps. 105. Give light also to mine eyes to behold so great a mystery, and strengthen me to believe it with undoubted faith. For it is thy work, and not man's power, thy sacred institution, not man's invention. For no man is of himself able to comprehend and understand these things, which surpass the understanding even of Angels. What therefore shall I unworthy sinner, earth and ashes, be able to search and comprehend of so high and sacred a mystery?  
2 O Lord, in sincerity of heart, with a good and firm faith, and at thy commandment, I come unto thee with hope and reverence, and do verily believe, that thou art here present in the Sacrament, God and man.. Thy holy pleasure is, that I receive thee, & by charity do unite myself unto thee. Wherefore I do recurre unto thy Clemency, and do crave special grace, that I may wholly melt in thee, and abound with love, and hereafter never admit any external comfort. For this most high and worthy Sacrament is the health of the soul and body, the remedy of all spiritual sickness: by it my vices are cured, my passions bridled, temptations overcome or weakened, greater grace infused, virtue increased, faith confirmed, hope strengthened, and charity inflamed and enlarged.  
3 For thou hast bestowed, and still oftentimes dost bestow many benefits in this Sacrament upon thy beloved that receive it devoutly, my God the protector of my soul, the strengthener of human frailty, and the giver of all inward comfort. Thou impartest unto them much comfort against sundry tribulations, and liftest them up from the depth of their own baseness, to the hope of thy protection, and dost inwardly refresh & illustrat them with a certain new grace, in such sort, that they who before Communion felt themselves heavy & indisposed, afterwards being strengthened with heavenly meat and drink, do find in themselves a great change to the better: which thou dost so dispose to thy Elect, that they may truly acknowledge, and patiently prove how great their own infirmity is, and what benefit and grace they receive from thee. For they of themselves are cold, dull, and undevout; but by thee they are made fervent, agile, and full of devotion. For who is there, that approaching humbly unto the Fountain of sweetness, doth not carry away from thence at least some little sweetness? Or who standing by a great fire, receiveth not some small heat thereby? Thou art a Fountain always full, and overflowing, a fire ever burning, and never decaying. Esa. 12. Leuit. 6.  
4 Wherefore if I cannot draw at the full out of this Fountain, nor drink my fill, I will notwithstanding set my lips to the mouth of this heavenly conduit, that I may draw from thence at least some small drop to refresh my thirst, to the end I whither not wholly away and perish. And though I be not altogether celestial, nor so inflamed as the Cherubims and Seraphims, notwithstanding I will endeavour to apply myself to devotion, and dispose my heart to obtain some small spark of divine fire by humbly receiving of this life-giving Sacrament. And whatsoever is hereunto wanting in me, good jesus, most blessed Saviour, do thou supply for me, most benign and gracious Lord, who hast vouchsafed to call us unto thee, saying: Come unto me all ye that labour and are burdened, and I will refresh you. Mat. 11.  
5 I labour in the sweat of my brows, I am vexed with grief of heart, I am burdened with sins, I am troubled with temptations, I am entangled and oppressed with many evil passions, and there is none to help me, none to deliver and save me, but thou, Lord God, my Saviour, to whom I commit myself, and all mine, that thou mayest keep me, and bring me to life everlasting. Receive me to the honour and glory of thy name, who hast prepared thy Body and Blood to be my meat and my drink. Gran●, Lord God, my Saviour, that by frequenting thy mysteries, my zeal and devotion may increase.   

CHAP. V. Of the dignity of this Sacrament, and Priestly function.  
The voice of Christ.  
IF thou hadst angelical purity, and the sanctity of Saint john Baptist, thou wert not worthy to receive, nor handle this Sacrament. Mat. 11. For it is not within the compass of the deserts of men, that man should consecrate and handle the sacrament of Christ, & receive for food the bread of Angels. A great mystery, & great is the dignity of Priests, to whom is granted that, which is not permitted to the Angels. Psal. 77. For Priests only instituted in the Church, have power to celebrate, and consecrate the Body of Christ. The Priest is the Minister of God, using the words of God, by God's commandment and appointment; but God is there the principal Actor, and invisible worker, to whom is subject all that he pleaseth, and all that he commandeth, doth obey. Gen. 1. Psal. 148. Rom. 9  
2 Thou oughtest therefore to give more credit to God Almighty in this most excellent Sacrament, then to thine own sense, or to any visible sign. And therefore thou art to come unto this Mystery with fear and reverence. Consider attentively with thyself, what that is, whereof the Ministry is delivered unto thee by the imposition of hands of the Bishop. Behold thou art made a Priest, and consecrated to say Mass: see now that in due time thou offer Sacrifice unto God faithfully and devoutly, and carry thyself so, as thou mayst be without reproof. 1. Tim. 4. Thou hast not lightened thy burden, but art now bound with a straighter band of discipline, and art obliged to a more perfect degree of sanctity. A Priest ought to be adorned with all kind of virtues, and to give example of good life to others. His conversation should not be according to the ordinary and common proceedings of men, but like to the Angels in heaven, or to perfect men on earth. Philip. 3.  
3 A Priest clothed in sacred garments is the Vicegerent of Christ, to pray humbly, and with a prostrate mind unto God for himself and the whole people. Heb. 5. He hath before and behind the sign of the Cross of our Lord, to the end he may ever remember the Passion of Christ: he beareth the Cross before him in the vestment, that he may diligently behold the footsteps of Christ, and fervently endeavour to follow them. He is behind marked with the Cross, that he may patiently suffer for God, whatsoever adversities shall be laid upon him for others. He beareth the cross before, that he may lament his own sins, and the same he hath also behind, that he may with a compassionate heart bewail the offences of others, & know that he is placed as a mediator between God and the sinner. Neither ought he to cease from prayer & holy oblation, till he deserve to obtain grace & mercy. When a Priest doth celebrate, he honoureth God, rejoiceth the Angels, edifieth the Church, helpeth the living, giveth rest to the dead, and maketh himself partaker of all good deeds.   

CHAP. VI An Interrogation of the exercise before Communion.  
The voice of the Disciple.  
WHen I weigh thy greatness, O Lord, and my unworthiness, I tremble, and am confounded in myself. For if I come not unto thee, I fly from life, and if I unworthily intrude myself, I incur thy displeasure. What therefore shall I do, my God, my helper, and my counsellor in necessity?  
2 Teach me the right way, appoint me some brief exercise suitable to this holy mystery of sacred Communion. For it is good for me to know, how I should reverently and devoutly prepare my heart unto thee, for the profitable receiving of thy Sacrament, or for the celebrating of so great and divine a Sacrifice.   

CHAP. VII. Of the discussing of our own conscience, and purpose of amendment.  
The voice of the Beloved.  
Above all things, the Priest of God ought to come to celebrate, handle, and receive this Sacrament with great humility of heart, and lowly reverence, with a full faith, and a godly desire of the honour of the divine Majesty. Examine diligently thy conscience, and to thy power, purge and cleanse it with true contrition, and humble confession: so as there may be nothing in thee, that may be burdensome unto thee, or that may breed thee remorse of conscience, and hinder thy free access to these heavenly mysteries. Repent thee of all thy sins in general, and in particular bewail thy daily offences. And if thou hast time, confess unto God in the secret of thy heart, all the miseries of thy disordered passions.  
2 Lament and grieve, that thou art yet so subject to sensuality, and so addicted to the world, so unmortified in thy passions, so full of the motions of concupiscence, so unwatchfull over thy outward senses, so often entangled with many vain fantasies so vehemently inclined to outward things, so negligent in the interior, so prone to laughter and immodesty, so hard to tears and compunction, so prompt to ease and pleasures of the flesh, so dull to austerity and fervour, so curious to hear news and see vain sights, so slack to embrace that which tends to thine own humiliation and contempt, so covetous of abundance, so niggardly giving, so fast in keeping, so inconsiderate in speech, so unbridled to silence, so loose in manners, so outrageous in deeds, so greedy to meat, so deaf to the word of God, so hasty to rest, so slow to labour, so watchful to tales, so drowsy to watch in the service of God, so hasty to the end thereof, so inconstant in attention, so negligent in saying thy office, so undevout in saying Mass, so dry in receiving, so quickly distracted, so seldom wholly recollected, so suddenly moved to anger, so apt to take displeasure against another, so prone to judge, so severe to reprehend, so joyful in prosperity, so weak in adversity, so often purposing much good, and performing little.  
3 These and other thy defects confessed, & bewailed with sorrow, and great dislike of thine own infirmity, make a firm purpose always to amend thyself, and to go forwards in virtue. Then with full resignation, and with thy whole will offer thyself up to the honour of my name, a perpetual sacrifice in the altar of thy heart, faithfully committing thy body and soul unto me, that thou mayest so also deserve to come worthily to offer sacrifice unto God, and to receive profitably the Sacrament of my body.  
4 For there is no oblation more worthy, nor satisfaction greater, for the washing away of sins, then to offer up ourselves unto God purely and wholly with the oblation of the Body of Christ in the Mass, and in Communion. And when a man shall have done what lieth in him, & shall be truly penitent, As I live, saith our Lord, who will not the death of a sinner, but rather that he be converted and live, I will not remember his sins any more, but they shall be all forgiven him, and fully pardoned. Ezec. 18.   

CHAP. VIII. Of the Oblation of Christ on the Cross, and resignation of ourselves.  
The voice of the Beloved.  
AS I willingly offered up myself unto God my Father, with my hands stretched forth on the Cross, and my body naked for thy sins, so that nothing remained in me that was not turned into a sacrifice, for the appeasing of the divine wrath: so oughtest thou also to offer up thyself willingly unto me daily in the Mass, as a pure and holy oblation, with thy whole force, and desire, in as hearty a manner as thou canst. What do I require of thee more, then that thou resign thyself wholly unto me? Prou. 23. Whatsoever thou givest besides thyself, is of little account in my sight, for I seek not thy gift, but thee.  
2 As it would not suffice thee to have all things whatsoever besides me; so neither can it please me, whatsoever thou givest, if thou offerest not up thyself. Offer thyself unto me, and give thyself, all that thou art, for God, and thy offering shall be grateful. Behold I offered up myself wholly unto my Father for thee, and gave my whole body and blood for thy food, that I might be wholly thine, and thou remain mine. But if thou abidest in thyself, and dost not offer thyself up freely unto my will, thy oblation is not entire, neither shall the union between us be perfect. Therefore a free offering up of thyself into the hands of God, aught to go before all thy actions, if thou wilt obtain freedom and grace. For this cause so few become inwardly illuminated, and enjoy true liberty of heart, for that they do not resolve wholly to deny themselves. My saying is undoubtedly true: Unless one forsake all, he cannot be my Disciple. joh. 14. If thou therefore wish to be mine, offer up thyself unto me with thy whole desires.   

CHAP. IX. That we ought to offer up ourselves, and all that is ours unto God, and to pray for all.  
The voice of the Disciple.  
THine, O Lord, are all things that are in heaven & in earth. Ps. 23. I desire to offer up myself unto thee is a free oblation, and to remain always thine. O Lord, in sincerity of my heart, I offer myself unto thee this day, in sacrifice of perpetual praise, to be thy servant for ever. Receive me with this holy oblation of thy precious body, which in the presence of the Angels invisibly attending here upon thee, I offer up this day unto thee, that it may be to the health of my soul, and the salvation of all thy people.  
2 I offer unto thee, O Lord, all my sins and offences, which I have committed in the sight of thee, and thy holy Angels, from the day wherein I first could sin, to this hour, upon thy holy Altar, that thou mayst consume and burn them all with the fire of thy charity, & wash out all the stains of my sins, and cleanse my conscience from all offence, and restore to me again thy grace, which I lost by sin, forgiving me all my offences, and receiving me mercifully in the kiss of peace.  
3 What can I do for my sins, but humbly confess and bewail them, and entreat always for mercy without intermission? Psal. 31. I beseech thee, hear me in thy abundant mercy, when I stand before thee my God. All my sins are very displeasing unto me; I will never commit them any more, but I am sorry, and will be sorry for them as long as I live, & am ready to do penance, and to satisfy for them to the uttermost of my power. Forgive me, O God, forgive me my sins, for thy holy names sake: save my soul, which ●●ou hast redeemed with thy precious blood. Behold I commit myself unto thy mercy, I resign myself over into thy hands. Do with me according to thy goodness, not according to my wickedness, and manifold iniquities.  
4 I offer up also unto thee, all whatsoever is good in me, although it be very little and imperfect, that thou mayest amend and sanctify it, that thou mayest make it grateful and acceptable unto thee, and always perfect more and more that which thou hast begun, and bring me also, who am the slothful and unprofitable creature, to a good and blessed end.  
5 I offer up also unto thee all the godly desires of devout persons, the necessities of my parents and friends, my brethren and sisters, and of all those that are dear unto me, and that have done good either to myself or others for thy love, and that have desired me to say Mass and pray for them, and all theirs, whether they be yet alive, or already dead: that they all may receive the help of thy grace and comfort, protection from dangers, delivery from pain, and being freed from all evils, may joyfully give worthy thanks to thee.  
6 I offer up also unto thee my prayers, and sacrifices, especially for them who have in any thing wronged, grieved, or slandered me, or have done me any damage or displeasure, and for those also, whom I have at any time grieved, troubled, and scandalised by words, or deeds, wittingly, or at unawares: that it may please thee to forgive us all our sins and offences, one against the other. Take, O Lord, from our hearts all jealousy, all indignation, wrath and contention, and whatsoever may hurt Charity, and weaken brotherly love. Have mercy, O Lord, have mercy on those, that crave thy mercy: give grace unto them, that stand in need thereof, and grant that we may be worthy to enjoy thy grace, and attain to life everlasting, Amen.   

CHAP. X. That the holy Communion is not lightly to be forborn.  
The voice of the Beloved.  
THou oughtest often to have recourse to the Fountain of grace, and of divine mercy, to the Fountain of goodness, and of all piety, that thou mayest be cured of thy sins and passions, and deserve to be made more strong and vigilant against all temptations and deceits of the Devil. The enemy knowing the greatest profit, and remedy to consist in the holy Communion, endeavoureth by all means and occasions to withdraw and hinder faithful and devout persons from it.  
2 Some when they purpose to receive the sacred Communion, suffer greatest assaults of the Devil. For that wicked spirit (as is written in job) cometh amongst the Sons of God, to trouble them with his accustomed malice and impiety, or to make them over fearful and perplexed, that so he may diminish their affection, or by his subtle assaults, take away their faith, to the end they may either altogether abstain from this divine food, or at least come unto it with less devotion. But there is no heed to be taken of his frauds and malicious suggestions, be they never so filthy and hideous, but all is to be turned back upon his own head. We ought to contemn and scorn him miserable wretch, and not to omit the sacred Communion for his assaults, and the troubles which he raiseth.  
3 Oftentimes also an excessive care for the obtaining of devotion, and a certain anxiety for the making of our Confession hindereth us. Follow in these occasions the counsel of the wise, and put away all anxiety and scruple, for it hindereth the grace of God, and overthroweth devotion. Omit not (for every vexation of the mind which happeneth) to receive this holy Sacrament, but go presently to confession, and willingly forgive others, whatsoever offences they have done against thee: and if thou hast offended any, humbly crave pardon, and God will willingly forgive thee.  
4 What availeth it to delay confession, and to defer receiving? Purge thyself with speed, spit out the venom presently, make haste 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, and so thou mayest be hindered a long time from these divine Mysteries, and become more unfit. Stir up thyself, and shake off all heaviness and sloth, with the greatest force and speed thou canst. For it profiteth nothing to continue long in disquietness and trouble of mind, and for daily incurring impediments to withdraw thyself from the Sacraments. Yea it hurteth very much to defer Communion long, for it is wont to breed a great and dangerous dullness. Alas, some cold and dissolute people, do willingly delay their confession, and do therefore defer the sacred Communion, lest they should be bound to greater watch over themselves.  
5 O how little charity and weak devotion have they, that so easily omit the receiving of these holy mysteries! How happy is he, and grateful to God, who ordereth so his life, and keepeth his conscience in such purity, that he may be ready and fit to communicate every day, if it were convenient, and might be done without note. If any one sometimes abstain of humility, or by reason of some lawful impediment, he is to be commended for the reverence which therein he showeth. But if it proceedeth of coldness, he must stir himself up, and 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 lawful hindrance doth happen, he must always have yet a good will, and loving desire to communicate, and so shall he not lose the fruit of the Sacrament. For a devout person may every day and hour profitably and without let, receive Christ spiritually: and yet on certain days, and at time appointed, he ought to receive Sacramentally with a reverend desire, the Body of his Redeemer, and rather seek the honour and glory of God, than his own comfort. For he communicateth mystically, and is invisibly fed, as often as he devoutly calleth to mind the mystery of the Incarnation, and the Passion of Christ, and is inflamed with his love. 1. Cor. 11.  
7 He that prepareth not himself, but when a Feast draweth near, and when custom compelleth him thereunto, shall often be unprepared. Blessed is he that offereth himself up as an Holocaust and burnt offering to our Lord, as often as he doth celebrate or communicate. Be not too long nor too short in saying Mass, but keep the accustomed manner of those, with whom thou livest. Thou oughtest not to be tedious and troublesome to others, but to observe the common course according to the appointment of thy Superiors: and rather frame thyself to the profit of others, then to thine own devotion or desire.   

CHAP. XI. That the Body of Christ, and the holy Scripture are most necessary unto a faithful soul.  
The voice of the Disciple.  
O Most sweet Lord jesus, how great is the delight of a devout soul that feasteth with thee in thy banquet, where there is no other meat offered to be eaten, but thyself her only beloved, and most to be desired above all the desires of her heart. And verily it would be a great comfort unto me, to power out tears from the bottom of my heart in thy presence, and with devout Magdalen, to wash thy feet with the tears of mine eyes. Luk. 7. But where is this devotion? Where is so plentiful shedding of holy tears? Surely in the sight of thee and thy holy Angels, my whole heart should be inflamed, and dissolve into tears for joy. For I enjoy thee in the Sacrament really present, although hidden under another form.  
2 For to behold thee in thine own divine brightness, mine eyes would not be able to endure it, neither could the whole world stand in the clearness of the glory of thy Majesty. Thou therefore providest for my weakness, in that thou coverest thyself under the Sacrament. I do really enjoy and adore him, whom the Angels adore in heaven; but I as yet for the time, in faith, they in his proper form, and without shadow. I ought to be contented with the light of true faith, and to walk therein, until the day of everlasting brightness break forth, and the shadows of figures pass away. But when that shall come which is perfect, the use of Sacraments shall cease. 1. Cor. 13. For the blessed in heavenly glory need not the remedy of Sacraments, who rejoice without end in the presence of God, beholding his glory face to face, and being transformed by his brightness into the brightness of the incomprehensible Deity, they taste the word of God made flesh, as he was from the beginning, and as he remaineth for ever.  
3 Whilst I remember these thy wonderful works, all spiritual comfort whatsoever becometh very tedious unto me: for that as long as I behold not my Lord openly in his glory, I make no account of whatsoever I see or hear in this life. Thou art my witness, O God, that nothing can comfort me, no creature give me rest, but thou, my God, whom I desire to behold everlastingly. But this is not possible whilst I remain in this mortal life. Therefore I must frame myself to much patience, and submit myself to thee in all my desires. For thy Saints also, O Lord, who now rejoice with thee in the Kingdom of heaven, whilst they lived expected in faith and great patience the coming of thy glory. Heb. 10. & 11. What they believed, I believe; what they hoped for, I expect; whither they are come, I trust I shall come by thy grace. In the mean time I will go forward in faith, strengthened by the examples of the Saints. I have also devout books for my comfort, and for the guide of my life, and above all these, thy most holy Body for a singular remedy and refuge.  
4 For I perceive two things to be chiefly necessary for me in this life, without which this miserable life would be insupportable unto me. Whilst I am kept in the prison of this body, I acknowledge myself to stand in need of two things, to wit, food and light. Thou hast therefore given unto me, weak creature, thy sacred Body, for the refection of my soul & body, joh. 6. and hast set thy word as a light unto my feet. Ps. 118. without these two I could not well live. For the word of God is the light of the soul, and thy Sacrament the bread of life. These also may be called the two Tables set on the one side and the other, in the storehouse of the holy Church. Psal. 22. Heb. 9 and 13. One is the Table of the holy Altar, containing the Sacred bread, that is, the precious Body of Christ: the other is of the divine law, containing holy doctrine, teaching true faith, & certainly leading to the part of the Temple within the veil, where are the Holy of Holies. Thanks be unto thee▪ Lord jesus, light of everlasting light, for thy table of holy doctrine, at which thou servest us by thy servants, the Prophets and Apostles, and other Doctors.  
5 Thanks be unto thee Creator & Redeemer of man, who to manifest thy charity to the whole world, hast prepared a great Supper, Luk. 14. wherein thou hast offered to be eaten, not the mystical Lamb, but thine own most sacred Body and Blood, joh. 6. rejoicing all the faithful with thy holy banquet, and replenishing them to the full with thy heavenly Cup, Psal. 22. in which are all the delights of heaven, and the holy Angels do feast with us, but with a more happy sweetness. Wisd. 16.  
6 O how great and honourable is the office of Priests, to whom it is granted with sacred words to consecrate the Lord of Majesty, with their lips to bless him, with their hands to hold him, with their own mouth to receive him, and to administer him to others! O how clean aught to be those hands! How pure that mouth! How holy the body! How unspotted the heart of the Priest, into whom the Author of purity so often entereth! Nothing but holy, no word but chaste and profitable aught to proceed from the mouth of the Priest, which so often receiveth the Sacrament of Christ.  
7 Simple and chaste aught to be the eyes, that are wont to behold the body of Christ, the hands pure and lifted up to heaven, that use to handle the Creator of heaven and earth. Unto the Priests especially it is said in the Law: Be yet holy, for that I your Lord God am holy. Leuit. 19 and 20.  
8 Assist us Almighty God with thy grace, that we, who have undertaken the office of Priesthood, may serve thee worthily and devoutly in all purity, and with a sincere conscience. And if we cannot live in so great innocency as we ought to do, grant us notwithstanding in due manner to bewail the sins which we have committed, and in the spirit of humility, and sincere intention to serve thee hereafter with more fervour.   

CHAP. XII. That he that is to Communicate, aught to prepare himself with great diligence.  
The voice of the Beloved.  
I Am the lover of purity, and the giver of all sanctity, I seek a pure heart, and there is the place of my rest. Psal. 23. & Mat. 5. Make ready and adorn for me a great chamber, and I will make with thee the Pasch with my Disciples. Mark. 14. Luk. 22. If thou wilt have me come unto thee, and remain with thee, purge the old leaven, and make clean the dwelling of thy heart: 1. Cor. 5. shut out the whole world, and all tumult of vices: sit like a sparrow solitary upon the house top, and think of thy offences in the bitterness of thy soul. For every lover prepareth the best and fairest room for his beloved, and herein is known the affection of him that entertaineth his beloved.  
2 Know thou notwithstanding that the worth of no action of thine, is able to make this preparation sufficient, although thou shouldest prepare thyself a whole year together, and think on nothing else: but of my mercy and grace only, thou art suffered to come to my Table, like a beggar invited to dinner to a rich man, who hath nothing else to return him for his benefits, but to humble himself, and give him thanks. Do what lieth in thee, and do it diligently, not for custom, nor for necessity, but with fear and reverence, and hearty affection receive the Body of thy beloved Lord and God, who vouchsafeth to come unto thee. I am he that have called thee, I have commanded it to be done, I will supply what is wanting in thee, come and receive me.  
3 When I bestow the grace of devotion on thee, give thanks to God, for it is given thee, not for that thou deservest it, but because I have mercy on thee. If thou have it not, but rather feel thyself dry, continue in prayer, sigh and knock, and give not over until thou deserve to receive some crumb 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 mayest be sanctified by me, and united unto me, that thou mayest receive new grace, and be stirred up again to amendment. Neglect not this grace, but prepare thy heart with all diligence, and receive thy beloved into thy soul.  
4 But thou oughtest not only to prepare thyself to devotion before Communion, but carefully also to conserve thyself therein, after thou hast received the Sacrament. Neither is the careful guard of thyself after, less exacted, then devout preparation before. For a good guard afterwards is the best preparation thou canst make for the obtaining again of greater grace, because that man's mind becometh very indisposed, if he presently power himself out to outward comforts. Beware of much talk, remain in some secret place, and enjoy thy God. For thou hast him whom all the world cannot take from thee. I am he, to whom thou oughtest wholly to give thyself, that so thou mayest live hereafter, not in thyself, but in me, without all care.   

CHAP. XIII. That a devout soul ought to desire with her whole heart to be united unto Christ in the Sacrament.  
The voice of the Disciple.  
HOw may I obtain this, O Lord, that I may find thee alone, and open my whole heart unto thee, and enjoy thee as my soul desireth? And that no man may look upon me, nor any creature moon me or respect me, but thou alone mayest speak unto me, and I to thee, as the Beloved is wont to speak to his Beloved, and a friend to banquet with his friend. Exod. 33. & Cant. 8. This I pray for, this I desire, that I may be wholly united unto thee, and may withdraw my heart from all created things, and more and more, by sacred Communion and often celebrating, learn to taste of heavenly and everlasting sweetness. O Lord God, when shall I be wholly united and absorbed by thee, and altogether forgetful of myself! Thou in me, and I in thee, and so grant us both to continue in one. joh. 15.  
2 Thou art my Beloved, the choicest amongst thousands, in whom my soul hath taken pleasure to dwell all the days of her life. Cant. 5. Thou art my Peacemaker, in whom is greatest peace, and true rest, without whom is labour and sorrow, and infinite misery. Thou art a hidden God, and thy counsel is not with the wicked, but thy speech is with the humble and simple of heart. Prou. 3. O Lord, how sweet is thy Spirit, who to the end thou mightest show thy sweetness towards thy children, vouchsafest to feed them with the most delightsome bread which descendeth from heaven, and is full of all sweetness. Wisd. 12. Surely there is no other Nation so great, that hath God's approaching unto them, as thou our God art present to all thy faithful, unto whom for their daily comfort, and for the lifting up of their hearts to heaven, thou givest thyself to be eaten and enjoyed. Deut. 4.  
3 For what other Nation is there so famous, as the Christian people? Or what creature under heaven so beloved, as a devout soul, to whom God himself cometh to feed her with his glorious flesh? O unspeakable grace! O admirable favour! O infinite love, singularly bestowed upon man! But what shall I give unto our Lord in return of this grace, for so singular a charity? Psal. 115. There is no other thing more grateful that I am able to give, then to bestow my heart wholly on my God, and to unite it perfectly unto him. Then shall all my bowels rejoice, when my soul shall be perfectly united unto God. Then he will say unto me: if thou wilt be with me, I will be with thee. And I will answer him: Vouchsafe, O Lord, to remain with me, and I will be with thee: This is my whole desire, that my heart be united unto thee.   

CHAP. XIV. Of the fervent desire of some devout persons to receive the Body of Christ.  
The voice of the Disciple.  
O How great is the store of thy sweetness, O Lord, which thou hast hidden for them that fear thee! Psalm. 30. When I remember some devout persons, who come unto thy Sacrament, O Lord, with great devotion and affection, I am oftentimes confounded, and blush within myself, that I come so negligently and coldly to thy Altar, to the Table of holy Communion, that I remain so dry, and without spiritual motion or feeling, that I am not wholly inflamed in thy presence, my God, nor so earnestly drawn and moved, as many devout persons have been, who out of a vehement desire of receiving, and a feeling affection of heart, could not contain themselves from weeping, but with the desire both of soul and body, they earnestly longed after thee, O God, the lively Fountain, being not otherwise able to temper nor satisfy their hunger, but by receiving thy Body with all joy and spiritual greediness.  
2 O most ardent faith of those persons, a probable argument of thy sacred presence. For these truly know their Lord in the breaking of bread, whose heart burneth so within them, whilst thou, O blessed jesus, walkest with them. Luk. 24. Such desire and devotion, so vehement love and fervency, is oftentimes far off from me. Be merciful unto me, good jesus. sweet and benign Lord, and grant me, thy poor needy creature, to feel sometimes at least, in this holy Sacrament, a little cordial desire of thy love, that my faith may be more strengthened, my hope in thy goodness increased, and that my charity once perfectly inflamed, after the tasting of heavenly Manna, may never decay.  
3 Thy mercy, O Lord, is able to give me the grace I desire, and to visit me in thy bounteous clemency with the spirit of fervour, when it shall please thee. For although I burn not with so great desire as those that are so especially devoted unto thee: yet notwithstanding by thy grace, I desire to have this great inflamed desire, praying and craving that I may participate with all such thy fervent lovers, and be numbered among them in their holy company.   

CHAP. XV. That the grace of devotion is obtained by humility and denial of ourselves.  
The voice of the Beloved.  
THou oughtest to seek the grace of devotion instantly, to ask it earnestly, to expect it patiently and confidently, to receive it joyfully, to keep it humbly, to work with it diligently, and to commit the time and manner of this heavenly visitation to God, until it shall be his pleasure to come. Thou oughtest chiefly to humble thyself, when thou feelest inwardly little or no devotion, and yet not to be too much dejected, nor to grieve inordinately for it. God often giveth in a short moment that, which he hath long time denied: he giveth sometimes in the end that, which in the beginning of prayer he differred to grant.  
2 If grace should be always presently given, and at hand ever with a wish, it could not be well endured by a weak man. Therefore devotion is to be expected with good hope, and humble patience: yet impute it to thyself, and thy sins, when it is not given thee, or when it is secretly taken from thee. It is sometimes a small matter that hindereth & hideth grace from us, if it be to be called small, and not rather a great matter, that hindereth so great a good. And if thou remove this, be it great or small, and perfectly overcome it, thou shalt have thy desire.  
3 For presently, as soon as thou givest thyself to God, and seekest not this, nor that, for thine own pleasure or will, but settlest thyself wholly in me, thou shalt find thyself united unto him, and quiet. For nothing will taste so well, and please thee so much, as the will and pleasure of God. Whosoever therefore with a sincere heart directeth his intention to God, & purgeth himself from all in ordinate love, or dislike of any creature, shall be most fit to receive grace, and worthy of the gift of devotion. For our Lord bestoweth his blessing there, where he findeth his vessels empty. And how much the more perfectly one forsaketh these basest things, and dieth to himself by contempt of himself; so much the more speedily grace cometh, and entereth in more plentifully, and lifteth up the heart that is free, to a higher state of grace.  
4 Then shall he see, and abound, and wonder, and his heart shall be enlarged, because the hand of our Lord is with him, and he hath put himself wholly into his hand for ever. Esa. 60. Behold so shall the man be blessed, that seeketh Almighty God with his whole heart, and taketh not his soul in vain. This man deserveth great grace of divine union, in receiving the holy Eucharist, for that he regardeth not his own devotion and comfort, but above all devotion and comfort, he prizeth the honour and glory of God.   

CHAP. XVI. That we ought to manifest our necessities unto Christ, and to crave his grace.  
The voice of the Disciple.  
O Most sweet and loving Lord, whom I now desire to receive devoutly, thou knowest my infirmity, and the necessity which I endure, with how many sins I am oppressed, how often I am grieved, tempted, troubled and defiled. I come unto thee for remedy, I crave of thee thy heavenly comfort, and the ease of my pain. I speak to him that knoweth all things, to whom all my secrets are open, and who can only perfectly comfort and help me. Thou knowest what it is, whereof above all things I stand in most need, and how poor I am in virtues.  
2 Behold I stand before thee, poor and naked, calling for grace, and craving mercy. Refresh this thy hungry and needy creature, give heat unto my coldness with the fire of thy love, give light unto my blindness with the brightness of thy presence. Turn all earthly things unto me, into bitterness, all things grievous and contrary, into patience, all base and created things, into contempt and oblivion. Lift up my heart to thee in heaven, and suffer me not to wander upon earth: be thou only sweet and delightsome unto me, from henceforth for evermore, for thou only art my meat, and my drink, my love and my joy, my delight and all my good.  
3 O that with thy presence thou wouldst wholly inflame, burn, and change me into thee, that I might be made one spirit with thee, by the grace of inward union, and melting of burning love. Suffer me not to go from thee hungry and dry, but deal mercifully with me, as thou hast oftentimes dealt wonderfully with thy Saints. What marvel if I should be wholly inflamed by thee, and die in myself, sith thou art fire ever burning, and never decaying, love purifying the heart, and enlightening the understanding.   

CHAP. XVII. Of burning love and vehement desire to receive Christ.  
The voice of the Disciple.  
WIth great devotion and burning love, with most hearty affection and fervour I desire to receive thee, O Lord, as many Saints and devout persons have desired thee, when they received thy Sacrament, who were most pleasing unto thee in holiness of life, and most fervent in devotion. O my God, the everlasting love, my whole good, my happiness without end, I would gladly receive thee with the most vehement desire, and worthy reverence, that any of the Saints ever had, or could feel.  
2 And although I be unworthy to have all those feelings of devotion, yet I offer unto thee the whole affection of my heart, as if I alone had those most sweet inflamed desires: yea whatsoever also a devout mind can conceive and desire, all that, with greatest reverence, and most inward affection I offer & present unto thee. I wish to reserve nothing to myself, but freely and most willingly to sacrifice myself & all mine unto thee, my Lord God, my Creator, and my Redeemer. I desire to receive thee this day with such affection, reverence, praise & honour, with such gratitude, worthiness and love, with such faith, hope and purity, as thy most blessed Mother the glorious Virgin Mary received, and desired thee, when she humbly and devoutly answered the Angel, who declared unto her the mystery of the Incarnation, and said: Behold the Handmaid of our Lord, let it be done unto me according to thy word. Luk. 1.  
3 And as thy blessed Forerunner, the most excellent amongst the Saints, john Baptist, cheerfully leapt with joy of the holy Ghost, whilst he was yet shut up in his mother's womb: and afterwards seeing jesus walking amongst men, humbling himself very much, said with devout affection: The friend of the Bridegroom that standeth and heareth him, rejoiceth with joy for the voice of the Bridegroom: joh. 3. so I also wish to be inflamed with great and holy desires, and to offer myself up unto thee with my whole heart. Wherefore I offer also and present unto thee the joys, fervent desires, excesses of mind, spiritual illuminations, and heavenly visions of all devout hearts, with all the virtues and praises exercised, and to be exercised by all creatures in heaven and earth, for myself and all such as are commended to me in prayer, that by all thou mayest be worthily praised, and glorified for ever.  
4 Receive, my Lord God, the affections of my heart and desires, which I have to give thee, infinite praise and thanks, which according to the measure of thy unspeakable greatness are due unto thee. These I yield thee, and desire to yield thee every day and moment, and I do entreat and invite all the heavenly Spirits, and all thy devout servants to give thanks and praises together with me.  
5 Let all People, Tribes, and Tongues praise thee, and magnify thy holy and sweet name with great joy and fervent devotion: and let all that reverently and devoutly celebrate thy most high Sacrament, and receive it with full faith, deserve to find grace, and mercy at thy hands, and pray humbly for me sinful creature. And when they shall have obtained their desired devotion and joyful union, and depart from thy sacred heavenly Table well comforted and marvelously refreshed, let them vouchsafe to remember my poor and needy soul.   

CHAP. XVIII. That a man be not a curious searcher of this Sacrament, but an humble follower of Christ, submitting his sense unto faith.  
The voice of the Beloved.  
THou oughtest to beware of curious and unprofitable searching into this most profound Sacrament, if thou wilt not sink into the depth of doubt. He that is a searcher of Majesty, shall be oppressed by Glory. Prou. 25. God is able to work more than man can understand. A pious and humble inquiry of truth is tolerable, so he be always ready to be taught, and do endeavour to walk in the sound paths of the ancient Father's doctrine.  
2 Blessed is that simplicity, that forsaketh the difficult ways of questions, and goeth on in the plain and assured path of God's Commandments. Many have lost devotion, whilst they would search after high things. Faith and sincere life are exacted at thy hands, not height of understanding, nor the depth of the mysteries of God. If thou dost not understand, nor conceive those things that are under thee, how shalt thou be able to comprehend those that are above thee? Submit thyself to God, and let thy sense be subject to faith, and the light of knowledge shall be given thee in that degree, as shall be profitable and necessary for thee.  
3 Some are grievously tempted about Faith and the Sacrament, but this is not to be imputed to them, but rather to the enemy. Do not regard nor dispute with thy thoughts, neither do thou give answer to the doubts moved by the enemy, but believe the words of God, believe his Saints and Prophets, and the wicked Serpent will fly from thee. It is oftentimes very profitable to the servant of God to suffer such things: for he tempteth not Infidels and sinners, whom he already securely possesseth, but he sundry ways tempteth and vexeth the faithful and devout.  
4 Go forward therefore with a sincere and undoubted faith, and come to the Sacrament with unfeigned reverence. And whatsoever thou art not able to understand, commit securely to Almighty God. God deceiveth thee not: he is deceived that trusteth too much to himself. Psalm. 18. and 118. God walketh with the simple, revealeth himself to the humble, giveth understanding to little ones, openeth the senses of pure minds, and hideth grace from the curious and proud. Mat. 11. human reason is weak, and may be deceived, but true faith cannot be deceived.  
5 All reason and natural search ought to follow faith, not to go before it, nor impugn it. For faith and love do chiefly excel, and work in a hidden manner in this most blessed and excellent Sacrament. God, who is everlasting, and of infinite power, doth great and inscrutable things in heaven and in earth, and there is no searching of his wonderful works. If the works of God were such, as might be easily comprehended by human reason, they were not to be called wonderful and unspeakable.   
here endeth the fourth and last book of the following of Christ, the which fourth book treateth most principally of the blessed Sacrament of the Altar.   

HERE BEGINNETH A GODLY TREAtise, and it is called a notable Lesson, otherwise it is called the Golden Epistle.  
The exposition of the name of this little book.  
A Right good and wholesome Lesson, profitable unto all Christians, ascribed unto S. Bernard, and put among his Works, I think by some virtuous man, that would it should thereby have the more authority, and the rather be read, & better be borne away: for doubtless, it is a good matter, and edificative unto all them that have zeal and care to their soul's health, and desire of salvation. It is called in the Title (Notabile documentum) that is to say; A notable Lesson: And some do call it the Golden Epistle. It followeth immediately after a little work called Formula honestae vitae, the form and manner of an honest life, or of honest living.  
THE GOLDEN EPISTLE.  
IF you intent to please God, and would obtain grace to fulfil the same, two things be unto you very necessary. The first, you must withdraw your mind from all worldly and transitory things, in such manner, as though you cared not whether any such things were in this world or no. The second is, that you give and apply yourself so wholly to God, and behave yourself in such sort, that you never do, say, or think that you know, suppose, or believe should offend or displease God, for by this means you may soonest and most readily obtain and win his favour and grace. In all things esteem and account yourself most vile, and most simple, and as very nought, in respect and regard of virtue: and think, suppose, and believe, that all persons be good and better than you be, for so shall you much please our Lord. Whatsoever you see, or seem to perceive in any person, or yet hear of any Christian, take you no occasion therein, but rather ascribe and apply you all unto the best, and think or suppose all is done or said for a good intent or purpose, though it seem contrary: for man's supposition and light judgements be soon and lightly deceived, or beguiled. Despise no person willingly, nor ever speak evil of any person, though it were never so true that you say. For it is not lawful to show in confession the vice or default of any person, except you might not otherwise show and declare your own offence. Speak little or nothing unto your proper and self laud or praise, though it were true, and unto your familiar fellow or faithful friend, but study to keep secret and privy your virtue, rather than your vice: yet were it a cruel deed for any persons to defame themselves. Be more glad to give your ear and hearing unto the praise, rather than unto the dispraise of any person, and ever beware as well of hearing, as speaking of detraction, and when you speak, take good deliberation, and have few words, and let those be true and good, sadly set, and wisely ordered. If any words be spoken unto you of vice or vanity, as soon as you may break off, and leave that talk or communication. And ever return and apply yourself unto some appointed good and godly occupation, bodily or ghostly. If any sudden chance fall or happen unto you, or unto any of yours, lean not too lightly thereunto, or care much therefore. If it be of prosperity, rejoice not much therein, or be over glad thereof: If it be adversity, be not overcome or overthrown therewith, or brought to sorrow or sadness, thank God for all, and set little thereby. Repute all things transitory as of little price or value. Give ever most thought and care unto those things, that may profit and promote the soul. Fly and avoid the persons, and the places of much speech, for better it is to keep silence, then to speak. Keep the times, & places of silence precisely, so that you speak not without reasonable and unfeigned cause. The times of silence in religion be these. From Collation until Mass be ended, after the hour of Tierce: from the first Grace in the Fratour until the end of the latter Grace. And from the beginning of Evensong, until Grace be ended after supper, or else (Benedicite) after the common beaver. The places of silence be the Church and Cloister, the Fratour and the Dortour. If you be slandered, and do take occasion at the fault or offence of any person, then look well upon yourself, whether you be in the same default sometime yourself, and then have compassion upon your brother or sister. If there be no such default in you, think verily and believe there may be, and then do as (in like case) you would be done unto. And thus, as in a glass, you may see and behold yourself. Grudge not, neither complain upon any person for any manner of cause, except you see and perceive by large conjecture, that you may profit and edify thereby. Neither deny, nor affirm your mind or opinion stiffly or extremely, but that your affirmation, denegation, or doubt be ever powdered with salt, that is to say, wisdom, discretion and patience. Use not in any wise to mock, check, or scorn, neither yet to laugh or smile but right seldom. And that always to show reverence or loving manner, light countenance or loose behaviour becometh not a sad person. Let your communication be short, and with few persons, always of virtue, learning, or good & Christian edification, and ever with such wariness, that no person in things doubtful may take any authority of your words or sentence. Let all your pastime be spent in bodily labours, good and profitable, or else godly in study, or that passeth all, in holy and devout prayer, so that the heart and mind be occupied with the same you speak. And when you pray for any certain persons, remember their degree, estate & condition. For a form and order of your prayer, this may be a good and ready way, to follow the order of the six grammatical cases: The nominative, the genitive, the dative, the accusative, the vocative, and the ablative. The nominative, that is, first to pray for yourself, that you may have ghostly strength and constancy, that you fall not into any deadly offence by frailty, and that you may have right knowledge of God by faith, and of yourself, by due consideration of your estate and condition, and of the laws of God for your conduct and countenance: and thirdly, that you may have grace and good will, according to the same strength and knowledge, and that having unto God a reverend dread, you never offend in thought, word, or deed, but that you may ever love him for himself, and all his creatures in due order for him, and in him. The second is the genitive case. Then must you pray for your genitors, your progenitors and parents, that is to say, your fathers and mothers, spiritual and carnal, as your ghostly fathers, or spiritual sovereigns, your godfathers, your godmothers, your natural father and mother, your grandfathers and grandmothers, your brothers and sisters, and all your kindred. In the third place is the dative case. There must you pray for benefactors, good doers, of whom you have received any manner of gifts spiritual or temporal, unto the wealth of your soul or body. In the fourth place is the accusative case, where you should pray for your enemies, such persons as by any means have annoyed, hurt, or grieved you, either ghostly or bodily, that is to say, in your soul or manners by any suggestion, enticing, evil counsel, or evil example. In your fame or good name, by detraction, backbiting, or slandering, or yet by familiar company. For a person commonly is reputed & supposed to be of such condition, as they be, with whom he hath conversation & company. And for them that hurt your body, either by strokes, or by any other occasion have hindered the state and health thereof. And likewise of your worldly goods or possessions. For all these manner of enemies must you pray, that our Lord God would forgive them as you do, and as you would be forgiven, and that they may come to right charity and peace. The fifth case is called vocative, that is to say, the call case, where you conveniently may call, cry, and pray unto our Lord for all manner of persons that be out of the state of grace, either by infidelity, as Turks, Saracens, and such other: or else by error, as all manner of Heretics: or else by any deadly sin or offence to God. Pray for all these manner of persons, that they may come unto the right way of their salvation. In the sixth and last place is the ablative case, where thou must pray for all those that be taken out of this life, & that died or passed the same life in charity, & now have need of prayer. In the which you may keep a form of the same order that is before, that is to say: In stead of the nominative, where you prayed for yourself, you may now pray for all those that do abide in pain for any default or offence done by your example or occasion: and for the genitive in the second place, for your parents, and all your kindred departed this life: and in the third place for the dative, pray for your benefactors passed: and for the accusative in the fourth place, you may pray for them that live in pain, for any occosion or example that they gave unto you: and in the fifth place for the vocative, pray for all them that have greatest pains in Purgatory, & least help here by the suffrage of prayers: and for the ablative in the sixth and last place, pray for all souls in general. And that you may be the more apt to pray, call three things oft times to remembrance, that is to say, what you have been, what you be, and what you shall be. First, by reason of your body, you were conceived of the most filthy abominable matter of man, shameful to be spoken, far more vile than the slime of the earth, and after borne in a sinful soul, and purged only by grace. And now (as unto the body) you be a muckheape or dunghill of filth, more vile than any upon earth if you remember what doth issue daily, and come forth out of the meats of your body. And your soul is daily in some sin, or (at the least) full like to be. What you shall be, as unto your body, you may see by experience, worms meat, & earth again. And what shall become of your soul, no man in this world can assure you. To remember then the joys of heaven and pains of hell, and that both be infinite, endless, and without rebate, but both ever increasing, and never ceasing, never have ease nor rest, but ever continue & everlasting. To remember then, I say, these things may greatly move you to behave yourself in a good sort, & to study how you may avoid the one, and obtain the other. Remember specially how great a loss it is to lose heaven, and how uncomfortable gains to win hell, and how soon and how lightly either of them may be gotten or lost. When any thing then, of adversity, hurt or displeasure, happen unto you, think then, or imagine, that if you were in hell, you should have the same displeasure, and many worse. And so to avoid those, you shall here the better suffer, and for our Lord the more patiently bear all these that now be present, or any that may come hereafter. And in like manner, if any good prosperity or pleasure happen unto you, think then that if you were in heaven, you should have that pleasure, and many more excellent joys. And so for the fervent desire of those joys, you shall set little by any worldly comfort or pleasure. A good contemplation therefore may it be unto you in feasts of holy Saints, to think & record how great pains they suffered here for the love of our Lord, & how short these were, & how soon passed: and then again, how marvelous reward they had therefore in bliss and joy everlasting. So the troubles and torments of good persons be soon & shortly gone and ended, and the joys and pleasures of sinful persons do soon fade and fly for ever. The good persons, for their troubles suffered here upon earth, do get and win eternal and everlasting glory, which the evil persons do lose. And contrary, these evil and sinful persons, for their joy and pleasure here, do receive by exchange eternal & everlasting shame and rebuke, with pain and woe unspeakable. Whensoever then you be disposed to sluggishness, or to be drowsy, remiss in prayers, or dull in devotion, then take this little work, or else some other good Treatise, and read therein, and ever note well the contents thereof, and what is meant thereby. And if you be not thereby delivered or eased thereof, then shift unto some other work or occupation, so that ever you avoid idleness, and all vain pastimes, which indeed is loss of time. And then remember, that those that now abide in pain, either in hell, or yet in Purgatory, for such times so passed or lost, had rather than all the world have such time to redeem their pains by, as you may have if you will. Time then unto all persons well occupied, is very precious and dear. Take good heed therefore, how you spend it or pass it, for you can never revoke it or call it back. If the time pass you by trouble and vexation, think they be happy and gracious, that be past this wretched life, and now in bliss, for they shall never have any such misery. And when you feel a comfort or consolation spiritual, thank God thereof, and think the damned souls shall never have any such pleasure. And thus let this be for your exercise in the dative. At night when you go to rest, first make account with yourself, and remember how you have spent or passed the day & time that was given you to be used in virtue, and how you have bestowed your thoughts your words, and your works. And if you find no great thing amiss, give the whole laud and praise unto our Lord God. And if you perceive contrary, that you have misspent any part thereof, be sorry therefore, and beseech our Lord of mercy and forgiveness, and promise, and verily purpose to make amends the next day. And if you have opportunity thereupon, it shall be very convenient for you to be confessed the next morning, and especially, if the matter done, said, or thought, by deliberate consent, do grievously weigh and work with a grudge in your conscience, then would I advise you never to eat nor drink, till you be discharged thereof, if you may conveniently get a ghostly father. Now for a conclusion of this work, put before you, as by case or imagination, two large Cities, one full of trouble, turmoil and misery, and let that be hell. The other City full of joy, gladness, comfort, and pleasure, and let that be heaven. Look well on them both, for in both be many dwellers and great company. Then cast and think within yourself, what thing here might so please you, that you should choose the worse City, or what thing should displease you on the other part, whereby you should withdraw yourself from that virtue that might convey and bring you unto the other City. And when you have studied well hereupon, and can nothing find, I dare well assure you, if you keep well the precepts and counsels of this little Lesson, you shall find the right way, for the holy Ghost will instruct and teach you, where you be not sufficient of yourselves, so you endeavour and give diligence to bear away and follow that which here is taught. Read it every week once or twice, or oftener if you will. And where you profit, give the thanks, laud and praise unto our Lord God, and most sweet Saviour jesus Christ, who send you his mercy and grace, that always liveth God world without end. Amen.  

THis Lesson was brought unto me in English, of an old translation, rough and rude, with request to amend it. I thought less labour to write new the whole, which I have done according to the meaning of the Author, though not word for word: and in divers places added some things following upon the same, to make the matter more sententious and full. I beseech you take all unto the best, and pray for the old wretched brother of Zion, RICHARD WHITFORD.    

A spiritual GLASS.  
Read distinctly, pray devoutly, sigh deeply, suffer patiently, humble yourself lowly, give no sentence hastily, speak but seldom, and that truly, prevent your speech discreetly, do your deeds in charity, temptations resist strongly, break he head speedily, weep bitterly, have compassion tenderly, do good works busily, love perseverantly, love heartily, love faithfully, love God alonely, and all other for him charitably, love in adversity, love in prosperity, think always of love, for love is none other but God himself. Thus to love, bringeth the lover to love without end. Amen.   

THE RULES OF A CHRISTIAN LIFE, made by JOHN PICUS the elder, Earl of Mirandula.  
FIrst, if to man or woman the way of virtue doth seem hard or painful, because we must needs fight against the flesh, the devil, and the world, let him or her call to remembrance, that whatsoever life they will choose according to the world, many adversities, incommodities, much heaviness and labour are to be suffered.  
Moreover, let them have in remembrance, that in wealth & worldly possessions is much and long contention, laborious also, and therewith unfruitful, wherein travail is the conclusion or end of labour, and finally, pain everlasting, if those things be not well ordered, and charitably disposed.  
Remember also, that it is very foolishness, to think to come unto heaven by any other means, then by the said battle, considering that our head and Master Christ did not ascend unto heaven, but by his passion: and the servant ought not to be in better estate or condition than his Master or Sovereign.  
Furthermore, consider that this battle ought not to be grudged at, but to be desired and wished for, although thereof no price or reward might ensue or happen, but only that thereby we might be conformed or joined to Christ our God and Master. Wherefore as often as in resisting any temptation, thou dost withstand any of thy senses or wits, think unto what part of Christ's passion thou mayest apply thyself, or make thyself like: As resisting gluttony, whilst thou dost punish thy taste or appetite: remember that Christ received in his drink, eisell mixed with the gall of a beast, a drink most unsavoury and loathsome.  
When thou withdrawest thine hand from unlawful taking or keeping of any thing, which liketh thine appetite, remember Christ's hands, as they were fast nailed unto the tree of the Cross. And resisting of pride, think upon him, who being very God almighty, for thy sake received the form of a subject, and humbled himself unto the most vile and reproachful death of the Cross. And when thou art tempted with wrath: Remember that he, which was God, and of all men the most just and righteous, when he beheld himself mocked, spit on, scourged, and punished with all despites and rebukes, and set on the Cross between two thieves, as if he himself were a false harlot, he notwithstanding showed never token of indignation, or that he were grieved, but suffering all things with wonderful patience, answered all men most gently. In this wise, if thou peruse all things one after another, thou mayest find, that there is no passion or trouble, that shall not make thee in some part conformable or like unto Christ.  
Also put not thy trust in man's help, but in the only virtue of Christ jesus, which said: Trust well, for I have vanquished the world. and in another place he saith: The Prince of this world is cast out thereof. Wherefore, let us trust by his only virtue, to vanquish the world, and to subdue the Devil. And therefore ought we to ask his help by our own prayers, and by the prayers of his blessed Saints.  
Remember also, that as soon as thou hast vanquished one temptation, always another is to be looked for: The Devil goeth always about and seeketh for him whom he would devour. Wherefore we ought to serve diligently and be ever in fear, and to say with the Prophet: I will stand always at my defence.  
Take heed moreover, that not only thou be not vanquished of the Devil, that tempteth thee, but also that thou vanquish and overcome him. And that is not only when thou dost not sin, but also when of that thing wherein he tempted thee, thou takest occasion for to do good. As if he offereth to thee some good act to be done, to the intent that thereby thou mayst fall into vainglory: forthwith thou thinking it, not to be thy deed or work, but the benefit or reward of God, humble thou thyself, and judge thee to be unkind unto God in respect of his manifold benefits.  
As often as thou dost fight, fight as in hope to vanquish, and to have at the last perpetual peace. For that peradventure God of his abundant grace shall give unto thee, and the Devil being confused of thy victory, shall return no more again. But yet when thou hast vanquished, bear thyself so, as if thou shouldest fight again shortly. Thus always in battle, thou must think on victory; and after victory, thou must prepare thee to battle immediately again.  
Although thou feelest thyself well armed and ready, yet fly (notwithstanding) all occasions to sin. For as the Wiseman saith: Who loveth peril, shall therein perish.  
In all temptations resist the beginning, and beat the children of Babylon against the stone, which stone is Christ, and the children be evil thoughts and imaginations. For in long continuing of sin, seldom worketh any medicine or remedy.  
Remember, that although in the said conflict of temptation the battle seemeth to be very dangerous: yet consider how much sweeter it is to vanquish temptation, then to follow sin, whereto she inclineth thee, whereof the end is repentance. And herein many be foully deceived, which compare not the sweetness of victory to the sweetness of sin, but only compareth battle to pleasure. Notwithstanding, a man or woman, which hath a thousand times known what it is to give place to temptation, should once assay, what it is to vanquish temptation.  
If thou be tempted, think thou not therefore that God hath forsaken thee, or that he setteth but little by thee, or that thou art not in the sight of God, good or perfect: but remember, that after Saint Paul had seen God, as he was in his Divinity, and such secret mysteries as be not lawful for any man to speak or rehearse, he for all that suffered temptation of the flesh, wherewith God suffered him to be tempted, lest he should be assaulted with pride. Wherein a man ought to consider, that Saint Paul, which was the pure vessel of election, and rapt into the third heaven, was notwithstanding in peril to be proud of his virtues, as he saith of himself. Wherefore above all temptations men or women ought to arm themselves most strongly against the temptations of pride, since pride is the root of all mischief, against the which, the only remedy is to think always that God humbled himself for us unto the Cross. And moreover that death hath so humbled us, whether we will or no, that our bodies shall be the meat of worms loathsome and venomous.  
FINIS.