A LETTER OF THE Authour to a deere freind of his.

THE peace of our Lord Iesus Christ, be euer with you. I recei­ued a letter of yours some daies past, written in Seuill; whereof though I were very gladd, yet should I haue reioyced much more, to be there to enioy your conuersation, which I haue soe long desired. I beseech Christ, that wee may see one another in heauen; where all our desires will be at an end; possessing him who is the true fulfilling of them all.

Sir I would extreamely desire, that the smo [...] ­ke of theis temporall things, did not blinde our harts, and hinder vs from the sight of such as are eternall. What an ill exchange doth hee make, who Looses that which may be inte­riourly possessed, and which indeede is the true fruite; for that which is exteriour, and which is [Page 2]noe better then the shell, or crust. Woe be to that man, who hath more care of his goodes, then of his conscience; and who puts the soule in hazard, to secure the life of his body. Not soe, Gen. 39. ô you men, not soe, but rather as Ioseph did; whoe to secure his chastity, left his vper garmēt in the hands of her, whoe would haue robbed him of that treasure. It is the sentence of Christ our Lord, Matth. 5. that if our right eye be an occasion to vs of sinne, wee must pluck it out and cast it from vs. The right eye, is the loue which we carry towards goods, or honour, or life, or freinds; which, if by the inordinate aboundance thereof, it be an oc­casion to vs of sinne, wee are to estraunge our selues from it, and to cutt it of, least otherwise we be estraunged from God.

Wee must loue nothing soe well, as that wee may not treade it vnder foote, if it hinder vs from being well with God. There is noe such thing, as holding freindship with that souerai­gne king, but onely such a man as will confesse, that heauen is had very cheape, though it should chance to cost him his life. They who will thinke to comply both with their owne proper affections, and with the loue also of our Lord, are mightily deceiued. For theis men loue not God, but soe as they alsoe loue many other things, whereas God will be loued, aboue them all.

O errour of the sonnes of men; and who hath thus deceiued them, and whoe shall be able to vnbeguile them? who hath pluckt out [Page 3]their eyes to leade them blinde-fould, in a ringe like another Sampson, Iudges. 16. liuing according to the suggestion of vice, and in the displeasure of our Lord? Who shall be able to make them vnder­stand that they are straungely deceiued in see­king riches in the first place, and vertue, in a se­cond. Yea and if it soe fall out, that both of them cannot be kept, men are content to be without vertue, soe that they may not be with­out money. And thus put they light, into the place of darkenes; and darkenes into that of light. O that our Lord would open the eyes of theis men! and how bitterly would they weepe, seeing how badd exchaungers they had beene? Is not perhaps the freindship of God, which is obteyned by the exercise of vertue, of more va­lew, then all the rest of things, which can be wished? Are not perhapps the commaundements of God more worthy to be desired then thousands of gold and siluer? where shall we finde a true paire of scales to weigh euery thing out, for iust as much as it is; that soe we may not thus for euer liue in lyes.

Men fly as farre as they cann from being de­ceiued, in their temporall states. But why fly they not with greater diligence from being de­ceiued in some what els, which imports them more? They complaine if they be cosened in halfe the worth of any thing, which they are to buy; yea and there is noe meanes to appease them, but they will needes be seeking a remedy against that abuse. And yet they are very ready, [Page 4]to loose their soules for a little gaine, or for an act of murmurring, or some other sinne. And we cannot soe much as preuaile with them, to the end that they may haue some feeling of it, and say I am deceiued, let soe great a wrong as this, be remoued.

That soule, O men which you are loosing, is more worth then all that which can be giuen you, in exchaunge thereof; what doe you gett by gayning it all, if you loose your selues alone? what doth it profitt you to see euery body good, if withall your selues be wicked? what doth it profitt you, to gaine and growe great in point of fortune, with preiudice to your sou­les? and to be mighty in the sight of men, but not to be acknowledged in the sight of God?

The day will come, infallibly it will come, when God will destroy all them whoe worke iniquity; and for what then will that serue, to which they haue most pretended heere? O day of gi­uing accounte for all the daies of our liues, how little art thou considered, and therefore how little art thou feared. And men, in the meane tyme runne with the bridle loose, and in their teeth, for the gathering of this little miserable flower which soe quickly Fades, and they see with their very eyes, that it is euen slipping from betweene their fingers; and yet, there is neuer want of some body, who hath a minde to hould fast this world, whilst still it is flying speedily from them.

Sir our true repose, and our kingdome, is not [Page 5]to be had in this world. What is this life, but a way from our owne houses reaching to the pla­ce, where theeues desire to cutt our throates; since euery day we walke on more and more, and it is noe whether els, but towards death. Now who would be soe absurdly inconsidera­te, as that when he were to be conducted to execution, and that much hast were vsed to dis­patch him, the delinquent should yet, fall into great aflictiō, because lie were not sumptuously cladd; or who in such a case, would attend to busy himselfe about hearing some relation of the liues of others, or would delight himselfe, with looking vpon some publick entertaine­ment and pastime? Or would put himselfe to study what the reason might be, why men put not of their hatts to him, with a good graces And yet how many doe wee see (through our sinnes) depriued of all sense, who (goeing, as we all doe, to that resting place of their graues; yea and running faster thither, then any arrow flyes out of a bowe,) doe yet detaine themselues foolishly, some vpon fine cloathes; others, vpon a certaine paltry smoake of honour, and others, who grow angry at the hart, because iust that which they desire, is not done. And yet those very things which they desire, are neither such as helpe them to obtaine true felicity, not hin­der them from falling into eternall misery.

What in the name of God, is this which hath soe blinded vs, as that we should make Tyme of Eternity, and Eternitie of Tyme? For soe haue [Page 6]men despised that eternall blisse, which God hath prepared for them in heauen, as if it were but temporall; and soe haue they lodged all their loue vpon this transitory world, as if this were the thing which is eternall. How few are there on earth, whoe passe through it, like straungers, as S. Peter saith we must; 1. Pete [...] 2. and who fasten their harts vpon the Future, as vpon their Cittie, and true place of rest? Let the tongue say what it will, but our workes proclayme vs to be Citti­zens of this world, since we extreamely desire, to be accommodated, and exalted heere, and so take noe care though we should be but as straungers in the next world. Perhaps we are growne to be of opinion, that the kingdome of heauen may be obteyned without any great labour, or care. But the truth is, that euen they who take most paines, will finde that still they haue enough to doe, & that still they must con­tinue in doubt, whether it will serue the turne, or noe; and what then will become of the rech­lesse person, but that he will be sure to loose it?

Our life is a very match of wrastling, and he whoe wrastles as the Apostle saith, must wholly vntye, and dis-intangle himselfe that he may gaine his crowne. 1. Cor. 9. Wee are running for a wager, and the Prize, is noe lesse then the kingdome of heauen. Yet not all they, who runne, are to haue this Prize, but they onely, who runne best. What a madd man were hee, who should shac­kle his feete, and then thinke that he were to carry the Prize, which must be giuen to that [Page 7]man whoe runnes a pace. And it is not a lesse absurde strange thing, that a man should en­snare his soule, with the heauy aflictiōs of flesh and bloud, which permitt him not to flye vp, towards God.

God commaundes that to him who should strike thee, vpon one of thy cheekes, thou shouldest turne the other, Ma [...] 5. [...] which is as much as to say; that not onely thou must not reuenge thy selfe, for the iniury receiued, but that thou art to keepe thy hart prepared, to endure an other, if it be giuen, and still if another blowe be offered to turne the other cheeke; that is, to pre­pare thy selfe for enduring iniuries, more and more, in such sort, that the other may be soo­ner weary of doeing ill, then thou of suffering it, for thy goodnes is to be greater, then his mal­lice. But how then shall hee bee able, to make a speedy course in this way, who is fettered in the chaines of worldly Honour which requires that we reuenge the iniuries which are done vs. For as S. Gregory saith, Noe man feeles the weight of dishonour, but he who loues his owne honour. And therefore if this loue be not laid a side; how shall we be euer able to runne.

If God commaund that wee must rather dye then committ a mortall sinne, how shall we be able to comply with his will heerein, if wee cast not of the chaynes of that inordinate loue which we carry to this life. Couetousnes is a Chaine, which permitts vs not to liue in good neigh­bourhood with others. Enuy is a Chaine, Anger is [Page 8]a Chaine, and the loue of our selues is a Chaine, and roote of all the rest. What a sottish thing is it therefore, for a man to thinke that hee, whoe affects those things which his owne will sug­gests, is able to runne that carriere, wherein the seruants of God must runne, and whoe because he contents himselfe, thinkes that God will al­so be contented with it, and who liuing after his owne fashion, will yet conceiue, that he may liue soe with God.

Away, away, lett vs awake at last, for the lo­ue of God lett vs awake, before hell-fire awake vs. And lett vs knowe, that the kingdome of God is a hidden treasure; and that he who findes it must bestowe all that he hath, vpon the pur­chase thereof, esteeming himselfe more happy and rich in this alone, then in all things els. A man who hath a minde to gaine this kingdo­me, is not bound to become bankrupt, or to be a beggar, but that which he needes is, that for the loue of this kingdome, hee cutt of all occa­sion of inordinate loue which he may carry to riches, and to honour, and to a delicate and de­lightfull life, and in fine to his owne proper will. Christ our lord will haue vs all naked, that soe we may runne on apace to him, who dyed na­ked for vs. That man is naked, who houlds his life, and his honour, laid vnder, and in subiection to the will of Christ our Lord, doeing what Christ will, and not that, which is suggested by pleasure, or honour; and who makes as light account of these things, as if he had them not; [Page 9]and is ready to cast them all into a light fire, ra­ther then to goe against the freindship of our Lord God, by committing soe much as one sin­ne. And though perhaps a man may attend to the improuement of his estate; it must not be for the loue, which he carryes to it; but because God commaunds it. If he liue, it must not be be­cause he loues life, as making that the end of his care; but he must keepe it, for the seruice of God; and sooner throwe it away, then offend him. If he be to aparell himselfe, he must not take counsaile with vanity how he may be esteemed for his cloathes; but with the word of our Lord which commaunds that we vse them not with superfluity, but for the supply of iust necessity. And soe this kinde of man, doth not hould himselfe to be his owne, but as one who belongs wholly to God. He cares not, for what himselfe desires, but for that which God com­maunds. He layes all things, and himselfe with­all, to be trodden vpon, vnder foot; for soe he may hould God aboue his head. God com­maunds and hee obeyes; God directs and hee submitts; and as the shadow followes the body, soe hee followes the will of God.

Theis are true sonnes of Obedience, to whome it is promised, that they shall sitt at the table of God; And that, as the true sonne suffered by Obedience, and entred soe into his kingdome, soe the adopted sonnes must alsoe enter in, by the same meanes. There is noe coulour of rea­son why a man, for hauing obeyed the orders [Page 10]of the great Turke, should goe to aske a re­ward of the Christian Emperour; and yet if hee should it would be easy to make him this an­sweare, Let him pay you, whome you haue serued And soe will God answeare them, whoe liued heere in obedience to their owne appetites when they shall aske him that reward of glory.

Great thankes doe we owe to Christ our Lord, for hauing warned vs of this soe longe before, that soe if we will thinke thereon, we may not finde our selues deceiued by him, who soe deerely loued vs. His aduertissement is this. Not euery one whoe saith to mee Lord, Lord, shall en­ter into the kingdome of heauen; but he shall enter in who doth the will of my Father, who is in heauen. What neede haue wee of any more, since the word of Christ our Lord can neuer faile? And who is that man, who will not awake with this. For the question is not now, concerning any earthly kingdome, but the kingdome of heauen; since noe man enters thither but he who shall haue done the will of God. Let this therefore, be our study, let this be our discour­se, let vs counsaile men to this, and let vs in fine obserue vigilantly, if we doe any thing which carryes not true conformitie, with the will of our Lord. And because our owne watchfulnes will not suffice, lett vs call vpon our Lord, that hee may assist vs. Let vs acknowledge our owne misery, and let vs cordyally implore his mercie. Our lord who must helpe vs is noe [Page 11]such person, as that he can deny himself to such as seeke him, with their harts. And if we did indeede knock & call vpon him, infallibly he would anfweare & open to vs. And he knocks indeede; who knocks both by prayer, & by the practise of vertue. And he shall be heard when he calls, who was content to hearken to his neighbour, when he was called vpon by him; and whoe assisted him in his necessities, and who pardoned his errours, and who neither did ill to him, nor refused patiently to suffer ill from him.

This is the generation of them who seeke our Lord, Psal. 13. and they shall finde him. Let vs therefore goe, and runne this carriere. For happy are those la­bours, which are endured for the obteyning of this Crowne. And they shall soone passe away, but their reward is to last for euer. Let vs lay vp our treasure there. It will be highly enough for vs, to possesse God; and let vs not loose our tyme, for it was not giuen vs to be lost. But let vs liue, to the end that we may euer liue; and soe wee shall passe on, from contumely to glo­ry, from pouerty to plenty, from banishment to our owne country, which we shall possesse through the eternities of all eternities. Amen.

A letter to a certaine person, wherein is treated of the Loue of God tow­ards man, and of that which hee is wont to doe towards the releife of our miserie.

THE Infant Iesus whoe was borne for our good, make you partaker of the bles­sings, which he brings, since he tooke those miseries vpon him to which we were subject; I beseech him to giue you that liuely fire of his loue, wherein you may burne vp with a quick flame; since to kindle this loue in vs, he came into the world; soe poore, and soe frosen with cold. How much more cold this Infant suffers, soe much more warme doth he cloath our harts towards the loue of him. And by how much the more, we loue him, soe much the more doe we desire to suffer for him. For loue flyes from taking ease; as from a thing which is very contrary to the intention and end thereof. For whilest others are seeking for libertie, and de­light, he whoe loues abhors this, and desires to be eternally a slaue, and to be euer labouring for whome he loues.

I pray you tell me, who constrayned Al­mightie God to become man? noe other thing [Page 13]but onely Loue: Who constrayned him (since there was noe remedy, but that he would be­come man) that he must needes be borne in soe hard and soe bitter a tyme of the yeare, and in a country where he was a straunger, and in­steede of a house, that it must needes be in a sta­ble; and all this in soe great pouertie, and base­nes, that he well deserues compassion at our hand. Certainely noe other thing but Loue could haue brought him as it were, all bound from heauen, to the most pure wombe of our Blessed Lady, and from that wombe, it brought him to that hard manger, and from thence, to many other afflictions, and soe at last to the Crosse, where louing vs with much truth of loue, he procured that we might truely loue him, as himselfe had said before. If I be exalted from the earth, I will draw all things vp to my selfe. Iohn. 3 [...]um. 21. Exalting from the earth, signifies to dye vpon the Crosse as he did. And then drew he all things to himselfe, by meanes of that mighty loue, which he kindled in the hart of man. For, loo­king towards this true louer, some haue beene content to forgett their countries, and to liue in continuall pilgrimage; others to forsake their estates, and to liue in pouerty; others haue offe­red themselues to seuerall afflictions, yea and to death it selfe, desiring rather to suffer for Christ our Lord then to be delighted any way but in him. And let his mercie be praised for euer, for that amongst them, whoe through the noble loue of the Crucifix haue forgotten all their [Page 14]fortunes and themselues withall, your selfe is growne to be one, not of your selfe, but by him whoe workes his owne glorie in you. And therefore he will not leaue you in the weake hands of your selfe alone, since he, & not you, begin the worke.

You therefore my good lady, may well re­ioyce, you may reioyce in God, since you are well protected vnder a mantle which is both soe soft, and soe stronge. Stronge to defende you from your enemies, and from your selfe, whoe are the greatest enemie you haue; and soft or sweete to comfort you in your aflic­tions; and to feele them, as if they were his owne, and to giue you part of his hart, which is soe greately wounded with loue for you. How could our Lord haue expected & drawne, or guarded, or susteyned you, if he had not loued you with great truth of loue? How is it possible that your sinnes would not haue pro­uoked him to wrath, if there had not beene as much loue in him, as serued to make him shut his eyes towards them, and to open them tow­ards the doeing you fauour?

But you will say, How come I to be soe happie, as that the eternall king should loue mee, and for that reason should endure mee, and doe mee soe much good insteede of ill. I will answeare you, when you shall first haue tolde mee, why the fire bur­nes; and why the sunne shines; and why the water refreshes; and why euery thing is en­dewed with his owne nature. And if you say [Page 15]the fire burnes because it is fire, soe doe I alsoe tell you, that because God is God, therefore doth hee loue vs freely, and shewes mercy to such as deserue it not.

Our pride hath nothing, noe it hath nothing, whereof to glory; but the shame, and disho­nour, must be ours, and the honour his. The good wee may enioye; but the glorie must be his. Luke 2 For soe the angells sunge when the blessed Infant was borne; Glory be to God in the heauens, and peace to men of good will. Lett vs giue the glory to the Lord of vs all, for the mercies which we haue receiued at his hand. Glory be to him, because he hath deliuered vs with soe much power, from the hands of them, to who­me we had deliuered our selues, with soe mise­rable a resolution. Glory be to him, whoe drew vs to grace wee being out of his grace; and who sustaines vs, and crownes vs with mercy, and with many mercies, and whoe giues vs to vnderstand, that hee will finish that in vs, which hee hath begunne. For he is wont to haue the charge and care of any busines, to whome the honour must result; and he whoe reapes the honour, must be content to take the care. And now since this Blessed Lord of ours, will be glorified in vs, and will take the honour of our victorie to himselfe, he will alsoe take the care of our combatt, and hee will enable vs to passe through it to him; and will tye vs to himselfe, with soe stronge a knott of loue, that neither life, nor death, shall diuide vs.

He will enable vs to looke vpon himselfe with open eyes; and to shutt them towards all other things, and he will imprint himselfe soe fast vpon our harts, that, for the loue and memory of him, wee shall forgett not onely all other things, but our very selues alsoe. This will he doe, whoe is soe pittious, & soe power­full, and his name is holy, and hee it is, whoe loues vs more then we can either say, or thinke. For his workes exceede all created vnderstan­ding. To him be glorye for the eternitie of all eternities. Amen.

As for that which you aske mee, concerning my health, it goes ill with mee, since I am vn­worthy of sicknes. For if I were not very vn­worthy, our Lord would not haue taken my paine from mee, soe soone, as he hath taken it. And as for the rest of your letter, I answeare that a great fire, by how much the more it is shutt vp and concealed, soe much the hotter it burnes. Christ our Lord make you his true and faithfull disciple, that soe you may, in some sort correspond to that vnspeakeable and diuine loue of his, as I cordially desire of him for you.

A letter to a reuerend and religious per­son, encouraging him towards the perfect loue of God; and representing to him some meanes for the obteyning thereof.

REuerend father, Pax Christi. Since our Lord Iesus Christ is not pleased that, at this ty­me, I should be where I might enioy the com­munication of your selfe, and of those my Mai­sters the Collegialls, as I had wished, lett his name be blessed for all, and in the meane tyme I must endure it with patience. Wherein yet, mee thinks, I shall not be performing a small penance, for it is a hard thing for vs to endure to be diuided from the persons whome wee loue. And in very truth I did neuer soe much desire to be assisted by you in some things as now, For I conceiue, that it might haue proued greatly to the seruice of our Lord. But yet since by one that loues, all things are well taken, I will speake a little to you in absence, till our Lord ordaine that wee may be present.

Sir I much desire that we may seeke God who is our totall Good, and that, not after any ordinary manner, but like some one whoe see­kes a great treasure, which is much esteemed, [Page 18]and for loue whereof he sells all that hee is worth; accounting himselfe rich in possessing that a lone, insteede of many other things, which he had before.

O God, ô Lord, ô thou the true repose of the most interiour part of our soules; and when shall wee beginn, I say not to loue thee, but at least to desire to loue thee? When I say shall we conceiue a desire of thee, such a one as may be worthy of thee? When shall veritie be able to preuaile more with vs, then vanity? beauty, then deformity? repose, then restles care? the Creatour who is soe richly full, and all-suffi­cient, before the creature, whoe is soe very em­pty, and poore? Deare Lord, and whoe, at length, will open our eyes, that we may knowe that there is nothing out of thee, which either hath any countenance in it selfe, or is able to giue any true contentment to vs? who will make some little discouery of thee to vs; that soe being all enamored of thee, wee may goe, may runne, may flye, and may remaine eternally with thee?

Woe be to vs, for wee are extreamely farre from God, and wee are in soe little paine for that distance, as that wee can scarce be said to feele it. What is become of the profound, and tender sighes of those soules, which had tasted once of God, and were afterwards estraunged a little from him? what is become of that holy affection, Psal. 31. wherewith Dauid said: If I shall giue sleepe to mine eyes, or slumbering to myne eyelids; till [Page 19]I haue found a house. wherein our Lord may dwell. And this house wee our selues are, when wee des­troy not our selues, by scattering our harts vpon variety of things, but recollect them to the vnity of one desire, and of one loue, and then it is, that we finde our selues, and are indeede the hou­se of God.

For my part, I beleeue, that he said true who affirmed the cause of our tepidity to be this, That he who hath not tasted yett of God, doth not knowe in very deede what it is, either to ha­ue hunger or saciety. And so wee are neither hungry after God, nor are wee entirely satisfied by creatures; but we remaine as certaine frozen things, being neither heere, nor there;,full of dul­nes, and discouragement; & without all taste of spiritt; and fitt to cause a vomitt in his stomacke, who likes not seruants who are Luke warme, but desires to haue them inflamed with the fire of loue. This fire himselfe brought into the world, Luke. 22 and desires nothing but that it may burne; and to the end that it may doe soe, himselfe did bur­ne, and was consumed vpon the Crosse, num. 19. like that redd Cow, which was carried out of the campe. And this he did of sett purpose, to the end that wee, taking of that wood of the Crosse vpon our selues, might make a fire, and might warme our selues, and keepe correspondence with soe great a louer, with some loue of ours, conside­ring how iust a thing it is, that we should be wounded by the sweete dart of loue, since wee see him not onely wounded, but killed by it.

It is but reason that wee be taken by the loue of him, who was taken thereby for vs; & deliue­red ouer for our sakes, into such fierce hands. Lett vs enter into that prison of his loue, since he entred into the prison of ours, and thereby was made as tame, as any lambe, before them who treated him soe ill. And this prison was that, which made him remaine quiet vpon the Crosse. For more strange, and rude, were those ropes, and prisons of his lòue, then the nailes and ropes which restrayned his person. These later, laying hould but vpon his body, but his loue being that which seized his soule. And therefore lett our harts be tyed by his loue (that tye of sal­uation) and lett vs not desire such liberty, as may carry vs out of his prison. For as he is very ill in health, who is not wounded, and made sick of his loue: soe is he very ill at liberty, who is not restrayned in that prison. Lett vs now resist him noe longer, let vs yeild our selues conquered by his armes, which are his benefitts, whereby he procures to kill vs, that soe we may euer liue with him. He desires to burne vs vp, that soe the old man who was conforme to Adā being cōsumed, the new man who is conforme to Christ our Lord may rise againe by loue. He desires to melt our hardnes, to the end that as vpon mettall which is made liquid by heate, that forme is imprinted which is desired by the worke-man; soe wee (being soft­ned by that loue, which makes vs melt by hea­ring our beloued speake to vs) may be ready, without all resistance, that soe Christ our Lord [Page 21]may imprint vpon vs, what figure shall be most pleasing to him. Now that figure, which he de­sires to imprint, is noe other then that of Loue. Iohn. 15. For Christ our Lord is very Loue it selfe; & he cōmaunded that we should loue one another, as he loued vs. Gal. 2 And S. Paule tells vs, that we must soe be in loue with Christ our Lord, as he loued vs; and deliuered himselfe vp for vs. Soe that vnlesse we loue, we are vnlike him; our countenance hath noe re­semblance to his, but we are poore, naked, blin­de, deafe, and dumbe, and dead. For loue a lone, is that which quickenes all things, and loue is that, which is the spirituall-cure of our soules. For the soule without loue is iust such a thing as the body is, without the soule.

Let vs therefore loue, and we shall liue, let vs loue and we shall grow like God; nay we shall wound him, whoe is to be wounded by loue a­lone. Lett vs loue and all things shall be ours, sin­ce they are all to serue vs, as it is written, They that loue God shall proue well in all things. If we loue this loue, lett vs apply the axe of diligence, to the roote of our owne selfe-loue, and soe bring this enemy of ours to the ground. What haue we of our selues! let vs hedge our selues in God, and make noe account at all of any thing els. Let not our owne losses trouble vs, but the losses of God, which are the soules who depart from him. And because it is a hard thing, for a man to leaue to loue himselfe, let vs shed many teares, where­by it may be made easy for vs, to dig vp this earth. Let vs groane out to God, from the very [Page 22]profoundest of our harts, for our teares doe euen wound almighty God, though they be soe wea­ke, and soft, and though he be omnipotent.

Lett vs entertaine good thoughts, for as Dauid saith; Psal. 38. My thought is a very fournace. But aboue all let vs place our selues, and not come quickly out againe, but make our habitation, in the woundes of Christ our Lord, and particu­larly in his sacred side. For there his hart being deuided and peirced for vs, will receiue ours into it, and soe it will growe warme, through the greatnes of his loue. For whoe can remaine in fire, and not growe warme, at least to some pro­portion? O that we could dwell there, and how happye should we be therein? what is the rea­son that we depart thence soe soone? Because we take not vp those fiue lodgings, in that high mountaine of the Crosse, where Christ our Lord was transfigured indeede, though not towards beauty, but towards deformitie, basenes and dishonour: which lodgings are granted to vs; nay we are desired to take them, though those other three tabernacles which S. Peter desired, were denyed to him.

If some little sparke of this fire be kindled in our harts, let vs take great care, that the winde blowe it not out, since it is soe little. Let vs couer it with the ashes of humilitie, let vs hould our peace and hide it, and soe we shall finde it still aliue. Leuit. 6 And we must, dayly add some wood to it, as God commaundeth his Preists to doe. And that signifies to vs the doeing of good [Page 23]workes: and the not loosing of any tyme, and, aboue all things, we must approach to the true fire which may kindle and enflame vs, and this is Iesus Christ our Lord, in the Blessed Sacrament.

Let vs open the mouth of our soule, which is our desire, and let vs goe all ga­ping towards the fountaine of liuing water, for soe without doubt, if we take hony into our mouths, we shall haue some taste thereof. And in fine if the fire be in our bosome, it will heate vs. But both before and after we communicate, we must vse some preparations, and reflections; and there cannot be any better, then a liuely Faith, that we goe then to receiue Iesus Christ our Lord; together with a consideration, and loue of his passion, since that misterie was insti­tuted, in memory thereof. Being thus refreshed, lett vs then prouide our selues for our commu­nicating the next tyme after. For he whoe onely prepares himselfe, for the present tyme, shall seldome finde himselfe well prepared.

Let vs therefore runne after God, for we may be sure enough, that he will not flye from vs. He is nayled vpon the Crosse, and infallibly we shall finde him there. Let vs conveigh him into our harts, and then shutt the doore, that he re­tyre not thence. Let vs dye to all visible things, since there will come a tyme, when we must leaue them perforce.

Let vs renew our selues in newnes of spirit since we haue liued soe longe according to the old man. Eph. 4 Let vs be growing in knowledge and [Page 24]loue of Christ our Lord, who is the soueraigne good. And all this is to be obteyned by humble prayer, and perseuerant endeauour. More is receiued into the soule from without the soule, then doth proceede of the soule. It is more for it to be moued and disposed, then to worke when that is done. And therefore let vs remoue all impediments, and compose our owne harts within our selues, expecting Christ our Lord there; who enters when the gates are shutt, to visit and comfort his Disciples; and soe without doubt, he will come to vs. For Dauid saith of him, Psal. 144. Our Lord heard the desire of the poore, and his eares harkened to the preparation of his hart. And since Christ our Lord is principally he who must worke this in vs, Psal. 9. we haue noe reason to distrust, but taking courage and confidence in such a conductor as he is, let vs beginne to runne that course with feruour, which ends not, but in the obteyning of God.

And if we cannot soe soone, make our harts as subiect to vs as we would, lett vs yet endure it with patience, till God rise vp and soe our ene­mies may fall, and till he awake, and commaund this sea to calme it selfe. But then on the other side, his expresse pleasure is, that we haue confidence in him, euen in the greatest temptations, yea though our little barkes should be vpon the very point to sincke.

Let vs not therefore be disturbed, or dis­mayed. Let vs not put others to paine, for the trouble which this continuall warre giues vs, in [Page 25]threatning that we shall be ouercome. The day will arriue, when God will put this coun­try of ours into peace when wee shall sleepe, without any body by to wake vs. And now, since this peace cannot be obteyned yet, it will be a better course for vs, to goe sweating and striuing to roote out our passiōs, then to keepe our selues in ease, and to content our selues with leading a tepid life, for the auoyding of that paine which the seeking of perfection would put vs to. But first lett vs vtterly distrust ourselues, and confide in God, and let vs be­ginne in the name, and power of the omnipo­tent. And this begining of ours shall be humi­litie, which is figured in the ashes that we take; and our end shalbe loue, which is figured in the resurrection of our Lord; and soe we shall in­ioye both a good lent, and a good Easter.

In the meane tyme I kisse the hands, of all my Masters your Collegialls, and I recommend my selfe to their prayers. And say you to them in my name, that I beseech them that we may loue both God, and our neighbours, in great measure. That soe at the day of iudgment, we may know well how to answeare; and that we may be made doctours, & be receiued into the Colledge of the Angells, and Saints, where we shall euer, study the booke of life, which is God himselfe, who will for euer stand open before our eyes, that we may knowe him, & loue him, and for euer be in possession of him. Our Lord Iesus remaine, euer with you. Amen.

A Letter of the Author to a certaine lady,

MADAM, I desire to know how your hart standes affected at this tyme. For if wee looke to the weeke, wherein wee are, it is belonging to the holy Ghost, whose property is to giue light to the vnder­standing, and to infuse loue into the will; and euen strength into the body alsoe; by meanes of which three loaues of bread, we shall haue so­me what to set before our freind, who comes hungry, and weary from the high way. For the hunger that our hart feeles (which walkes as it were out of it selfe whilest it imployes it selfe vpon creatures) this holy Ghost is wont to take away, and to giue vs the bread of fulnes, and sa­tisfaction. [Page 27]And woe be to vs, if we feele not that great defect, which is in things created; and if we conuert nor our selues to god in our very harts; at least now when they are weary, with finding imperfections, & wants, in those things, wherein we hoped that they might ob­taine repose.

O my deere God, and when shall we main­taine our soules in perfect faith and puritie towards thee, and be sincerely loyall to Iesus Christ our Lord, who is the spouse thereof, gi­uing him our loue, all intyre, and wholly free, from mingling itselfe with the basenes of cre­atures? When shall we be able to vnderstand this truth, that he who is to owne our soules, is Christ our Lord, and that he created vs for himselfe, and that he onely is fitt for vs? Is it not enough, that we haue tryed so often by ex­perience, how ill the world is wont to serue vs; and that our soule could neuer finde any true repose or peace, but onely when coming to knowe her owne misery, and poorenes, it went to God, and was imbraced by him. Is not one of those short fitts of tyme more worth then their whole life, who sacrifice themselues to vanitie, and to the confusion of this igno­rant world, wherein they liue? Or shall it not now at length bee tyme to saye to all things created, I know you not, that soe I may prouide a cleane and ready place, for the reception of him, who created you all of nothing?

I am extreamely glad, that we haue to doe [Page 28]with a Holy ghost, which is soe very holy, as that he would not come euen to the disciples them selues of our Lord, till euen his owne pretious body were taken out of their sight. That so we may know the condition of this holy spi­rit to be such, as that we must prouide a tem­ple for it where noe other thing may dwell, or els it will not enter there. And I am highly glad, that you by the grace of this spirit, will haue prepared your selfe; and that you will haue receiued him, and that you, and he, are well content with one another. Reioyce you with this Holy ghost, for he is Ioy it felfe. And remember, Eph. 4 that the Apostle S. Paule requires vs, not to contristate the holy spirit of God, whereby wee are marked out, for the day of redēption, which is of the iudgment of the latter day.

He contristates this Spirit, whoe with a dull and deiected hart, goes faintly and negligently about his seruice, & whoe doth things, which displease this most soueraigne guest, who as himselfe is fire, soe will he haue his seruant full of feruour, and requires that he goe about his worke, with great life. And that he euer be casting on the wood of good workes, and blowing it with holy thoughts, that soe this celestiall fire, may not be quenched in vs, since our very life consists in keeping it aliue. And soe if we maintaine this fire in vs, it will main­taine vs in him, though yet still it be true, that he first giues vs that, which afterward we giue to him. So that, in this respect, your ladyship [Page 29]will haue beene fedd at a good table, this wee­ke; since you will haue celebrated, the Feast of the holy ghost, not according to flesh and blood, as they doe, whoe vse to content themselues [...]vith the talke and tumult of great Festiuities, but you will haue celebrated it, in Spirit, ac­cording to the aduice of our Lord, Iohn. 4. who requi­res to be Spiritually adored.

Lett vs now consider how it stands with you, concerning the sent & odour of the Festi­uitie, of the Body of our Lord, which is now neere at hand. For it will be an extreame sha­me, for a Christian hart, not to hunger and aspire, toward this holy bread, Matth. 2. before the Festi­uitie it selfe arriue; since the three kings those wise men of the Ghospell, had a sent of it so farre of; yea and the Prophetts, and Patriarcks had the like a longe tyme, before his Incarnation. What more happy newes can there be, then to see Christ our Lord, passe amongst vs in our streetes, and through our hands communica­ting, and conuersing with men? And to haue him sett before our eyes; & to finde him (who­me neither the whole earth, nor all the heauens can comprehend) shut within the narrow [...]urtaine of the accidents of bread, and after all [...]his, to make his entrance into our vnworthy woefull brests.

Take heede you heare not this newes with deafe eares; but awake your hart, and require it to be very attentiue to soe great a fauour, and worke of God; and that it instantly cast vp, [Page 30]whatsoeuer other meate it may haue swal­lowed; that soe being full of hunger, it may grow all full, of this celestiall bread, where vpon the Angells feede. And bid it be sure, to watch now, that soe it may not then fall a sleepe. And since it is the worke of the holy Ghost you must begg grace, whereby you may be able to finde the effect of that Feast of the body of our Lord▪ which was conceiued by the same holy Ghost. And soe when that Feast of his most holy body shall be come, the Holy Ghost will alsoe come with it; because the Holy Ghost descended into the world, through the meritts of Christ our Lord. And when his Body shall be giuen vs, we shall receiue the holy Ghost, together with it; according to the rate of that good disposi­tion, which we shall haue. Soe that one Festiuity must helpe and be a preparation for another; and must giue vs hunger to feede vpon the fruite of the other. For it is not heere as it happens in the banquets of this world; which are made by flesh and bloud. Where they whoe haue fedd full, at noone haue noe minde at all to their meate at night. But the soule goes feeding with afresh appe­tite, from one Festiuitie to another; and soe that is accomplished, Leuit. 26. which God promised. The threashing of your corne shall last till you goe to vintage; and till the new time of seede, and you shall eate your bread in aboundance.

The goodnes of God be blessed, which soe liberally prouides for vs; and that, not in any [Page 31]meane fashion, but by giuing his very selfe to vs. The sonne is giuen to vs, and the Holy Ghost for his sake; and these two persons; giuing them­selues; the father cannot choose but be alsoe giuen. In fine the Father, the Sonne and the Holy Ghost are ours. Wee already begin, euen heere, that mutuall contract, which we are to perfect in heauen. Let vs giue him humbly thankes, for his mercies. Lett vs prepare our selues for the receauing of new fauours and with harts exalted aboue the earth, let vs cele­brate the Festiuities of heauen, to the end that we may passe from these temporall Ioyes; to those eternall, wherein I humbly beseech our Lord that you may one day see your selfe. Amen.

A letter of the Authour to a virgin lady, who asked of him what Charitie was.

DEVOVT spouse of Christ our Lord; you aske me in your letter, what Charitie is; to the end that you may guide you whole life the­reby. For the saying of the Apostle S. Paule is true, 1. Cor 13. and whatsoeuer wee doe without Charitie, is nothing worth, though wee should deliuer our bodyes into the fire. Your demaunde is very great, and I could wish, that the same Apostle S. Paule, whose sentence moued you to aske me the question, might enable me also to make the answeare. For I know not what greater thing then this, you could haue asked mee, since the sublime parte of all our christian religion, con­sists in it. 1. Cor. 13. And as the same Apostle saith, He who liues according to it, is a fulfiller of the whole law. Soe that you o deuout spouse of Christ our [Page 33]Lord, must beseech the holy ghost, whose proper attribute is Loue, that he will teach, and write that thing in your hart, whereof you aske, as he taught it vpon the day of Pentecost, Act. 2. when hee infused it, into the harts of his Apostles. For know; that this is the true teacher of this lan­guage, and soe as there is none but he.

For alas! what can my tongue which is ma­de of earth, expresse of that which is onely vsed with perfection in heauen. This is a celestiall language, and they whoe speake it perfectly, are the blessed spiritts, which attend to nothing els, but truly to loue our Lord God, with all their strength; and all that which his pleasure is, that they shall loue. How shall I be able to speake to you of that Loue, which is subiect to noe interest, and is accompanyed with noe sel­fe-loue; and lookes towards noe other marke, and aymes at noe other scope, but onely God? How I say, shall I speake of it, whome my fa­ther Adam hath left all wrapped vp in mine owne interest, and who apply my selfe, to seeke my selfe in all things. See how much. For euen in those things, which concerne the seruice of God, wee doe soe hang towards our selues, that many tymes wee performe them for our owne interest, or end. And though the workes them­selues be holy, yet the loue wherewith wee doe them, is impure. And the difference doth onely consist in this; that when wee seeke our selues by euill workes; our Loue runnes through a conduit of clay; & when we seeke our selues [Page 34]by good workes, it runnes indeede through a cōduit of gould, but in fine it runnes towards our selues. Iohn. 6 I beseech our true doctour Iesus Christ our Lord, ( who euer sought the honour of his Father; and whose loue abased him to this world, not for the accomplishing of his owne will, but his who sent him) that he will vnty my tongue, to the end that I may tell you some part of that which you demaunde. For certainly, if your good desire did not oblige me to lett you know what I haue read, my poorenes would oblige mee to hould my peace.

And now to the end that you might better vnderstand, what Charitie is; and how you may euer goe, imployed therein, I could wish you knew, some parte of that Loue, which the Blessed spiritts haue in heauen, to the end that you may know thereby, wherein true Charitie doth consist. For how much neerer we shall come to that loue, so much the more perfect, will our loue be, you must know that the loue which is in heauen, doth transforme the Saints, into the same will with that of our lord God. For one of the effects of loue, as S. Dionisius saith, is, to make the seuerall wills of such as loue, to be but one; I meane, that they should haue the same will, and the same not will, which the other hath. And now since the will, and loue, which our lord hath, is but onely of his owne glory, and of his essence which is su­premely perfect, and glorious, from hence it followes that the loue of the Saints, is a Loue; [Page 35]and will, wherewith they loue, and desire, with all their strength, that our lord God, may in himselfe be still as good, as glorious, and as worthy of honour as hee is. And for as much as they see all that, to be already in him, which they can desire, there followes there vpon; Gal. 5. the fruite of the holy ghost, which is an vnspeakeable ioy, to see him whome they loue soe much, to be soe full of treasures, and felicitie in himselfe, as they desire.

If you will haue a touch; or at least some little sent of this diuine ioye, doe but consider how great that ioy is, which a good Sonne re­ceiues; in seeing his father whome he loues much, full of honour, beloued by all, rich, powerfull, hoble, and very much esteemed by the king. Certainely there be sonnes soe gratefull, and well disposed to their parents, as to esteeme, that nothing can be compared to the ioy, of seeing their fathers soe esteemed; which reaches indeede soe farre, as that to whatsoeuer necessitie, or affliction themselues may be subiect, it serues not to depriue them of that great ioy, because they aspire to noe other end but onely the honor of their parents.

Now if this ioy be soe great what doe you conceiue, that the ioy of the Saints may be; when being transformed by loue, into that true lord of theirs, the vniuersall creatour of all things; they shall see him, soe full of goodnes soe holy and soe rich in beauty; and that he is a Lord, and creatour, soe infinitely powerfull, as [Page 36]that by one onely act of his will, all that which is created hath his beauty, and his being, and noe one leafe of any tree, can so much as wagg, but by his will? Infallibly this is such a ioy, as noe eye hath seene, nor eare hath heard, nor can such an vnspeakeable knowledge as this, euer enter into the hart of any man, but such a one as enioyes and posses­ses it.

You see heere the loue which the Saints haue in heauen, speaking according to the poorenes of our vnderstanding. And from this aboun­dant swelling Riuer, which delights the Citty of God, doth flow that loue which the soules in heauen beare to their neighbours. For as all the desire and ioy of the Saints consisteth in their seeing God (who is their true loue) full of ho­nour, and glory; from hence they grow to loue, with a most feruent loue, and to desire with an excesse of appetite, that all the Saints may be as full of glory, and beauty, as they alsoe are. And they ioy in this, to a strange proportion, because he is honoured, and glorified in them whose honour and glory, they onely seeke. And in reguard that this is the cause why they loue the Saints, from hence it growes, that they ioy more, and doe more desire the glory, and beauty, of the greatest Saints, then of their very selues, because they see that our Blessed Lord, is more glorified in those others, then in them. And by this tyme, you may perceiue how fart this holy cōpany is, from selfe-loue, & from enuy, which springs from that roote.

But you will tell me perhapps, that it fol­lowes from hence, that they will be subiect to some disgust, because themselues are not soe growne in sanctity as others are, since thereby the glory of God would alsoe haue encreased in them. This doth not follow, considering that first effect of loue, which is the vnion of two wills in one; for they are transformed into the will of God, and would haue nothing done, but that which their lord will, and they see, that this will, is the cause why one hath more glory then another, and from hence they grow to be highly content, with that which he as­signes to them, as alsoe, because the diuersity of the degrees of glory, in the blessed, doth more beautify the whole Citty of God, then if they were all, of one rancke; as the musick of a vyall, is much the sweeter, because it hath di­uers strings, and distinct soundes, then if they were all, but any one. And since it is soe, that because there are different degrees of glory and diuers mansions in the triumphant Church, 1. Cor 13. it is of greater beauty, then if they all possessed but one, Iohn 14. and the same degree of glory, by this they see that our Lord is more honoured in them, then if they were all equall, and consequently they are not troubled for their owne being lesse in glo­ry, then those others are. For they in their co­lours, and others in other colours of a deeper dye, doe all concurre, to manifest the infinite goodnes, and beauty of him, who made them.

Heere you see, Apoc. 22 that riuer which S. Iohn disco­uered, [Page 38]in the Apocalyps to issue out of the throne of God, Apoc. 19. and of the lambe, whereof all the blessed spirits in heauen drinke. And being ine­briated by this loue, they sing an euerlasting Alleluia admiring, and glorifying our lord God. And you will haue discerned a little of that enamell, wherewith those pretious stones are accompanied, wherevpon that temple of the ce­lestiall mountaine is founded.

And now after the resemblance of this temple, Apoc. 11. which you haue seene in that mountai­ne you must build a dwelling place in your soule for our lord; Exod. 25. iust as they said to Moyses, that he should prouide to make the Tabernacle, after that forme which he had seene in the mountaine. You must my good sister, (if you meane to goe through the way of this life, in perfect charitie, and loue of our lord) procure to carry about you a continuall desire, (or at least the most con­tinuall that you can) whereby you may euer wish and like that our lord God (in whose pre­sence you are still to walke) may be in him­selfe, as good, as holy, and as full of glory, as indeede hee is. And soe with great ioy, and com­placence, in all the attributes of almightie God, you are to goe reioycing, and your soule is to seast it selfe, inseeing that your lord & your true love, possesses himselfe, whoe is infinitely good, & powerfull, from whome all creatures receiue their being, and their beauty, & who in himselfe is soe full of glory, and goodnes, that all crea­tures haue neede of him, & he none of them.

This must be the whole scope, at which your loue must ayme. S. Tho. 1. And heerein S. Thomas saith that perfect charitie doth consist. As for the loue which new deuotes, call Charitie, which is when they are kindled in deuotiō, & in louing our lord tē ­derly, though this be a holy thing, yet is it not of soe high condition, as that other most holy loue, which transformes soules into the beloued. To this loue, the holy scripture inuites vs in many places saying; Ps. 96. Phil. 4 Reioyce you iust persons in our lord. And S. Paule saith; Reioyce in our lord. And conceiuing that this aduise was worthy to be giuen more then once, he repeates it saying, yet againe, I tell you that you must reioyce. The Prophet Dauid expressed the same, when he said, Ps. 36 delight you in our lord, and he will giue you whatsoe­uer you shall aske. This is that ioye, wherewith the most holy virgin reioyced, when she said, My spirit reioyces in God my Sauiour. Luk. 1. And with this ioye, did Christ our lord reioyce, when S. Luke said, that Iesus reioyced in the holy Ghost. Luk. 10. And the royall Prophet saith, that his hart, Ps. 83. & euen his flesh reioyced in the liuing God. This happēs whē the soule with the will, (for there the hart signifies the will) are actually louing, & desiring that our lord, may in himselfe bee, what he is. And from the great re­dundāce, which proceedes sometymes from this ioye, of the soule the very flesh it selfe, is kind­led in the loue of our lord. And because this loue, is soe excellent & celestiall a thing the­refore doth the Church (which is directed by the holy ghost) inuite vs in the begining of [Page 40] Mattins, with a perswasion to loue our Lord saying thus. Come lett vs reioyce in our Lord, and sing canticles of praise, to God our saluation

If you will finde the excellency of this loue, put it in practise, & you shall see that the soule doth not satisfy it selfe, but in praysing God. For when it sees all that to be accomplished in God, which it can wish, it breakes instantly out into thanks-giuing to him; for hauing per­fected the desire it hath to praise him, which is the same effect, which flowes from the loue they haue in heauen, as the Prophet Dauid saith, Blessed are they O Lord, Psal. 8. whoe dwell in thy howse; for they shall praise thee, for euer, and for euer. S. Augustine was inflamed with this loue, when speaking to our Lord, he said, If thou O Lord wert Augustine and I God, I would make thee God, and my selfe Augustine.

I thinke there is noe neede to bring testimo­nies, which may proue the excellencie of this Loue; for euen plaine reason tells vs, that this is the loue which drawes a man out of him selfe, and transformes him vnto God, who is his be­loued. And out of this loue, it must follow that all your workes, and deuotions, and prayers, must be made by you, to the honour and glo­ry of this God, who deserues to be adored, and serued, for his owne pure goodnes, by as many creatures as he hath made; without carry­ing any respect at all to the hope which might be had of a reward from him. For though it be good, and holy to serue our Lord, euen for [Page 41] retribution, Psal. 118. yet is not this an act of soe perfect charity as that which seekes noe kinde of in­terest, but onely the honour, and glory of our Lord God. If at any time you place before your soule, the reward, which they will giue it, for the good it doth, to the end that it may be animated towards good workes, let not this be your last end, but the will which you haue, to serue our Lord. For the more glory you haue, the more honour and glory shall our Lord God receiue. Soe that the last ayme of all, must be, to glorify our most blessed Lord. And in this manner, if you will, you may en­cline your hart to the commaundments with respect to the retribution, as the Prophet Dauid said. Psal. 118.

But perhaps you will aske. Who is he that can haue his soule awake to goe euer cheerfull, and in delight, reioycing still in her God; since many tymes shee is soe tepid, and soe sad, that by noe meanes, she is capable of any ioye? what remedy may then be thought of, that we may not faile of this perfect, and supreme loue? For this, it was, that I told you, that you were to carry with you a desire whereby you must wish, that our Lord might still be what he is in himselfe; because Char [...]tie consists in this desire. Which desire a soule may haue, though it be neuer so tepid, dry, and sad; as a man may desire, that his father may liue happily though himselfe feele noe ioy. And herein I onely take for graunted, that we must suppose man to haue the grace of God which our Lord will neuer [Page 42]deny to one, who striues to walke by this way. I meane that although your selfe be sadd, you must desire that our Lord may be what he is. And as for the delight, and ioy in our Lord, which vses to follow heerevpon, this in­deede is a fruite of the holy Ghost, Gal. 5. which growes from this charitie when our Lord is pleased to communicate himselfe more familiarly to a soule. When his Maiestie bestowes this fa­uour let vs blesse him for it; and when he doth not, lett vs yet perseuer in that other exercice of euer blessing and adoring him, who is so worthy of infinite glory, and prai­se. For it is a very great errour, into which they fall, who thinke that when there is noe sensible ioy; that act of the will is worth nothing; whereas Charitie doth yet consist in that act. And for as much as the deuill knowes this well, he is euer procuring to giue vs great tepidity and drynes; that soe we thinking that we loose our tyme, may giue ouer this holy exercise.

You must therefore perseuer in it, and grow deafe to those temptations of the deuill. For if you perseuer not, you will not arriue to enioye that crowne, and heauen, which such as are proficient in this holy loue grow to obtaine, euen heere on earth. You must consider and looke with a hundred thow­sand eyes, that the end and scope of your loue bee to glorifie our Lord in whatsoeuer you doe. For soe great was the wrench [Page 43]which our nature tooke by the sinne of our [...]st father in wholly procuring our owne [...]terest and good that if you stand not well [...]wake in the watch-tower, you will finde [...]any tymes, that you doe but seeke your [...]lfe, euen in this very deuotion, hich pre­ [...]ends wholly to cast out selfe-loue. And you [...]hall take your selfe in the manner, with re­ [...]oycing that you loue our Lord, after this sort, [...]ecause you shall acquire great rewards in [...]eauen thereby, and because your soule [...]eceiues much consolation, and for other [...]easons, of proper interest, which though [...]hey be not ill, yet are they acts of Charity which is imperfect.

You see heere in short, the Loue of God, which you are to carry in your soule; a Copie of that Originall which the Blessed Spiritts, haue in heauen. It now remaines that I de­clare to you, the loue of your neighbour, which growes out of this other profound Loue. The loue, my good sister, which you must carry to your neighbour must bee, by desiring and louing all that good, which you see in him: because thereby, our Lord God is glorified and adored. And the more that is, the greater must your ioy be; as on the other side, any offence or sinne which you shall discouer in your neighbour must be abhorred by your soule, because he is offended, whose honour and glory you desire. And soe as I tould you that the loue of God consisted in our [Page 44]applause, and will, that our Lord should be the very thing which he is; and that the ioye which is taken thereby is a particular guift of our Lord; soe also doth the loue of your neighbour consist in the application of your will, to desire the good of your neighbour, which is to reioyce in his true good, and to feele much griefe, for the sinne which he committs.

This is a very particular fauour of our Lord, which he bestowes vpon whome he will. So that if you haue obserued the matter well, you will haue seene, that the marke at which both the loue of God, and of our neighbour shoo­tes is, that God may be glorified and adored. And heereby you will also perceiue how short he falls of true loue, who greiues to see his neighbour growne vp apace, in deuotion, and vertue, considering that himselfe is not so growne vp. For though it be true, that the true louer of our Lord, will not faile to carry a knife about him, which peirces him through at the very hart, because he serues not our Lord so well as hee ought, and might; yet fol­lowes it not from hence, that, by seeing ano­ther seruant of God thriue, faster in spirit then himselfe, he must therefore be sorry for it or dismayed by it. But rather, the ease, and com­fort, which is to serue you for a remedy against that much greife, which your soule receiues, because your selfe doe not serue our Lord, soe well as you should, must be to consider, that though you (through your weakenes) doe not [Page 45] [...]hat, to which you are obliged, yet there are others, who comply with that very thing, which you desire; which is, greatly to glorifie, [...]nd serue our Lord.

But as for that other kinde of dismay, to which some are subiect; I conceiue that it growes but from selfe-loue, for it is certaine, that if the end why a true louer of our Lord, desires much to serue him be, that his God may be honoured, and glorified, (who is glorified, as well by the sanctity, which is in the soule of another, as if it were in his owne) it followes, that he is to haue much ioy, to see that others goe increasing in the seruice of our lord, though it be true on the other side, that he may be in paine, because he serues him not soe well.

You see heere my good sister, what that is to which you must attend, in this paradise of the millitant Church, (where our Lord placed you, when he called you to his loue, and to his grace) if you will also goe on to enioye the fruite which is gathered from his hand, in the triumphant Church of his glory. In which I be­seech our Lord, that wee all may glorify him, and praise him, and enioye him for all eternitie. Amen.

A letter of the Authour to a certaine poore man, who was called Iohn of God, He was of Granada; and begged almes for the poore,

I Haue receiued your letter, and I will not haue you say, that I acknowledge you not for my sonne. For if you say that because you are wicked, you deserue it not; for the same rea­son, I deserue not to be your father, and there­fore I may ill despise you, who am my selfe more worthy to be despised. But since our lord houlds vs all for his, though we be soe misera­bly weake, it is but reasonable that we learne to be mercifull one towards another; & that we support one another with Charitie, as he doth.

I haue my good brother a great desire that you should be able to giue a good accounte, of that which our lord hath recommēded to you. For the good and faithfull seruant must looke to gaine fiue other talents, to the fiue which were giuen him at the first. That so, he may heare from the mouth of our lord. Reioyce thou good and faithfull seruant thou hast beene faithfull in the few things which I haue recommended to thee, Math. 25. and I will place thee ouer many.

You must take care of that which is re­commended [Page 47]to you concerning others, in such sort, as that you forget not your owne soule. But yet know that the man, who of all others is most recommended to you, is your selfe. For it will profitt you but little though you should drawe all the world, out of the durt; if, the while, your selfe remaine therein. And there­fore, I once againe encharge you, that still you seeke out some fitt of-tyme, wherein you may dispatch your owne deuotions, and that dayly you heare Masse, and vpon euery sunday, the sermon. And especially, take heede, that you conuerse not much, with woemen. For you cannot be ignorant, that they be that snare, which the deuill setts, for the fall of such as serue God. You know how Dauid sinned, 2. kings 11. by looking vpon one of them; and Salomon, his Sonne, sinned with many, 3. Kings 11. and he walked soe farre out of his witts, as to place Idolls in the temple of our Lord. And since we are soe much more weake then they, lett vs be afraid to fall, and take warning by the misfortunes of others. Deceiue not your selfe with saying, I desire to doe them good. For vnder the mantle of these good desires, doe those daungers lurke, when prudence accompanyes not the same. And God is farre from desiring, that I should procure the good of another, with the Spiri [...] [...]ll hurt of my selfe.

Concerning those temporall necessities to which you are subiect; I haue already written to you, that there is euery where such abundāce of wāts, as that when we aske any releife, they say [Page 48]that they haue enough more neere at hand, whome they are to remedy. And I thought that my Lord the Duke of Sessa had sent you that, which might serue the turne, because they tould me, you had sollicited him for some releife. If he haue not done it, desire it of him a second tyme, for he will send it. He loues you much, for the care you haue of the poore, and if he doe not, our Lord will prouide, though hee make you stay a while.

I haue reioyced much in the charitie which you haue found, in that other house, whereof you speake. Returne my salutations to him, who sent them by you to mee. And because I am now in my iourney, I write noe more at this tyme; but onely that you must remaine all fixed in Iesus Christ our Lord, who will protect and fauour you. And that you looke well to your selfe, and that the deuill may haue noe cause to reioyce by hauing induced you to sin­ne, but that God may take delight in your pe­nance for that which is past, & in your amend­ment for that which is to come; And soe the holy ghost be with you. Amen.

A letter to one whoe had some desires to serue God but not the courage to beginn.

I doe much reioyce, at the holy desires which you haue to please our lord, but I am in pai­ne to consider your pusillanimitie, in execu­ting the same. For I hould it to be a strange ill thing, that one should presume to remaine in the vanitie of this life, and not presume to ad­uenture vpon the making of a new match with God, confiding in the same God. For what mā was there euer, since there were such things in the world as men, who hoping in God, and procuring to liue according to his comaund­ments, was forsaken by him? whoe euer in­uoked him, with an intyre, and perseuering hart, and was not heard by him? Nay he goes seeking vs, and inciting vs to serue him. What possibilitie therefore is there, but that since he is good, and true of his word, he must come forth to meete, and cast his armes a bout our neckes, an doe vs fauour, when we make to­wards him. He wil, infallibly he wil, and that incomparably more completely, Heb. 9. as S. Paule affirmes, then we know how to thinke.

Beginne you seruant of God, cast your selfe [Page 50]vpon him, and confide, that he whoe gaue you the desire, will giue you strength to worke, & courage to make an end. For he calls not vpon such as sleepe to wake them, but to the end that he may doe them many fauours, when they are awake. Beginne with diligence, and feruour, yea and with a kinde of strife; for there is not a worse thing then a faint beginner, who still takes much care to regale him selfe, & to con­tent the world. Shut your eyes, against both humaine prayses, & dispraises, for you shall quickly see both the prayser, and the praised, turned in to dust, and ashes, and him alsoe whoe is honoured, and dishonoured. An wee shall all be presented, before the tribunall of our lord, where the mouth of wickednes shall be stopped, and vertue shall be highly exalted. In the mea­ne tyme lay you fast hould on the Crosse, & fol­low him whoe was dishonoured, and lost his life vpon it for you. And hide your selfe in those woundes, that when our lord comes for you, he may finde you there; and may beautifie you with his graces, and may giue him selfe to you as your reward, for hauing left all things, and your selfe with them for his sake.

But ô how little doth he leaue, who euen lea­ues all! since he leaues but that which he must quickly leaue whether he will or noe, yea and euen the enioying it, is a great misery; since all that which is not God, is but waight, and sor­row to the soule. God onely, is sufficiēt for you open therefore your hart, and enioye him, you [Page 51]shall finde him more sweete, & much more full of loue, then you could haue thought.

Sometymes I wonder within my selfe, to thinke how one either doth or can wish ill to another, since Christ our lord is in the middest betweene them both. How can he be disgusted with the body, who loues or ought to loue the head? doe you not know that when our lord rose from death to life, & appeared to his disci­ples, he placed him selfe in the midst of them, Luke. 24. and not at the head or els where. And this vpon what reason, but to make vs vnderstand that he is in the midst of vs, and that we cannot doe, yea or euen desire to hurt any body, but that first it must passe through him. He who loues not his neighbour, loues not Christ our lord, and as for him whoe loues not Christ our lord it were better for such a one not to haue beene borne, since he arriues not to know for what he was created, which was to loue our lord.

Conceiue that your neighbours are a certaine thing which meerely cōcernes Christ our lord, that they are his Images, and the creatures for which he gaue his blood. And therefore say, How shall I wish ill to him, whom my lord loues? How shall I be able to desire death to him, to whom my lord will giue life. My lord dyed for those persons, and would yet againe returne to dye for them, if it were needefull; and shall I then faile to loue that man, who is soe much b [...]loued by him? what doth it import mee, if they doe me ill offices, for I loue them not for what they are, nor for any thing which they doe to mee; [Page 52]I loue them for Christ's sake; and what then haue their ill deedes to doe, towards the making me take that loue from them, which I carried to them, for Christ's sake. I beseech God they may be great in his presence & that they may enioy him, and he them that soe there may be more temples, wherein my lord may dwell, more soules which may praise and serue him, and more harts which may loue him, for he deserues them all. And whensoeuer you see them say. O lord doe thou possesse those soules, and lett them be onely thine. O lord lett them enioye thee, for thou hast a minde to cōmunicate thy selfe to all. O lord they are soe many Images of thee, make them like to thee more and more, & both to them & mee, & to all giue pardon, grace, & glory. If your tongue will not say this, yet let your spirit say it, and lift vp your hart to our lord, demaunding succour of him and saying. O lord for thy loue and not for theirs, and by little and little, you shall finde your selfe in peace. And if there chance to be any warre, bee not ouercome therein, and doe not say, or doe any thing which may be against their good, and consent not to any thing in your hart which be of disaduantage to them.

The scruples cōcerning your cōfessions, are a temptation wherewith the deuill tormēts you, & depriues you of the sweetenes of your soule, and leaues you without gust in the things of God. For the creature who is scrupulous, is not fit either to loue God, or to confide in him, nor doth he like the way which God houlds with him, and then he goes to looke other wayes, [Page 53]which may please him selfe better, because he findes not that, in Gods wayes, which giues him gust. And this scrupulous person hath the fault of all, for he raises the storme, where the­re was a calme, and hee found it in his owne way, and not in the way of God, which is very smooth and plaine.

Make you a Iest of such things, & submit your selfe to that which, your ghostly-father shall ordaine; & be not carryed a way with scruples, nor with your owne conceipt, but say, my lord God is not scrupulous, Iohn. 4 Psal. 17. I doe that which they comaun­de me in his name, and I am to accounte to him for noe more. Shall I be plaine with you make hast, make hast to loue, and these scruples will fall away, which rise but from a fearefull hart. For perfect loue casts feare out of doores. Pray to our lord & say Deus meus illumina tenebras meas. And confide you in his mercie, that seruing him he will be good to you, and will dayly be giuing you to vnderstand your faults, that you may mend them.

I would alsoe haue you laugh at the tempta­tion of vaineglory, and say to it. Neither will I doe it, nor leaue to doe it, for thee. O lord to thee it is, that I offer what souer I can doe, or say, or thinke. And when, vaineglorie comes againe, say to it thus. Thou comest too late, for it is already giuen to God. It is a good aduise, that beginners are to doe nothing exteriourly which may seeme to be of much sanctity, for being younge and tender and all their busines being but yet in [Page 54]flower, the winde will doe them hurt; and it is better for them to hide their graces, then to shew them. And soe must you doe for as much as possibly you can; and that which you cannot conceale, doe freely and without feare. And straite cast vp your hart to our Lord, and say, Non nobis Domine, non nobis, sed n [...]n [...]ni tuo da gloriam. Or els you may say, Gloria Patri [...], & Filio, & Spiritu [...] sancto.

And for conclusion, I recommend to you, that you cast all that out of your hart, which is not God, and that in this world you loue tea­res, sollitude, humilitie, and penance; and lett your eyes be euer turned to our Lord, that your feete may be deliuered from the snare. Put the law of God in practise, and you shall see how he will sweeten your way, and how he will cast your enemies vnder your feete. And by working you shall grow to vnderstand that, which you knowe not how to conceaue, either by speaking or hearing. For in this way of God, these tepid and talking people learne little, and they whoe are diligent in putting the hand to worke learne much. Our Lord lesus Christ goes before you, follow him heere with your Crosse; and one day you shall be with him in heauen.

A Letter of the Authour to a freind who­me he animates to serue God in good earnest.

AS he, whoe hoping for the good successe of what he desires, reioyces when he sees some likelyhood thereof; and although that likelyhood be not very great yet it giues him noe little ioye, through the excesse, of his desi­re: soe my soule is filled with comfort by your Letter; for me thinkes the wordes conteyned therein, giue me a hope and taste of somewhat which hath reason to make mee gladd, and which if it might once take full effect, would breede a ioy in mee soe very great, as would be equalled by few others.

My good Sir, I desire to see that soule of yours vnbeguiled and discharged from the many vanities, which are affected, and frequen­ted in this world; and that you would beleeue with a faithfull hart, that your true repose con­sists not in any other, then in him whoo created all things, & that you would goe vp and downe full of care, in search after this good, and be soe wounded, with the loue of him, that [Page 56]all this world, with the beauty and flower the­reof, might seeme but a smoake to you, which vanishes, as a shaddow which hath noe bulke or body, and indeede a meere deuice, how to make men fooles, working such as loue it, to be the enemyes of God, and to preferre the tem­porall before the eternall.

Was there euer seene any mischeife soe great as this? was there euer seene, any exchaunge soe pernicious as this? where are those eyes, which see not this? and that hart which hath noe feeling of this? And yet soe great is our frail­tie, that if Christ our Lord did not awake vs, and make vs vnderstand this truth, it would be noe more possible for vs to be deliuered from er­rour, and deceite then it is possible, in nature for a blinde man, to see, or a dead man, to liue. O thou miserable man, who art worthy to be lamented with a flood of teares! who art soe vehemently inclyned to that which hurts thee most, and yet conceiuest withall, that it is good for thee. Thou thinkest that all hath gone well, and that thou art growne happy, when thou art accommodated with the things of this life, and thou hast hardly any feeling, nor doest thou thinke it worth the lamenting, to be in enmity with almightie God. Thou knowest how to regard, and valew the honour of this world, which passes away, at sea-full speede, yea and euen whilest it lasts, it makes not the owner the­reof, one haires bredth the better, in the high presence of God; and thou hast noe care at all [Page 57]whether thou be honoured or dishonoured, in the Court of that diuine Maiestie. Thou fearest some little affront, which heere may threaten thee; but thou seekest for noe remedy, against that huge affront, which is reserued and threat­ned at the latter day, to all such as shall not haue done honour to our Lord, with a liuely faith, and true obedience. Thou makest much account of thy selfe, and little of almightie God, for thou fulfillest thyne owne will, in dispight of his. And any trifle which concernes thy self, offends thee much; and the while, thou hast noe care at all, of that which highly concernes the honour of God. Thou liuest after thine owne fashion, that thou maist be wholly miserable; and thou liuest not as God would haue thee, whoe is su­preme felicity.

One of these two things is infallibly true. Either that the light of the holy ghost, must be that which vrges & enforces this blindnes vpon vs, which cannot be, or els, that the great tor­ment, which is prouided for sinne will, one day, open the eyes of such deceiued persons, when there will be noe remedy for their misery. For as S. Gregory saith, The eyes which sinne shutts, paine opens. And therefore Sir, if you loue your soule, if you feare almightie God, if your hart be not of flint, looke carefully vpon the shortnes of this life, and how many you haue knowne, whoe being well accommodated and supported heere, God hath commaunded to goe hence, and that not with soe much contentment and ioy, as they [Page 58]would haue wished, but complayning that the world had deceiued thē, & that for loue thereof, they had neglected the seruice of our Lord. That which they were, wee are, & where they be arriued, we shall arriue, and the same earth must receiue vs all, & conuert vs all into it selfe.

For what therefore doe we stay? By what are wee deteyned? What is that, which decei­ues vs, and makes vs soe profoundly carelesse, of a busines which soe highly imports? What makes vs thinke that it concernes vs little, notwithstanding that noe other thing imports vs at all, in comparison of this? And if wee shall confesse, that we hould it to be highly important, why then doe wee labour soe little for it? why doe wee spend soe few howers about it? Why doe we try soe few con­clusions to obtaine it? why doe we aske soe little aduise, how we may contriue it: Is it rea­son that any little fitt of tyme, which wee em­ploy about this busines, should seeme soe great a matter, whereas yet wee neuer thinke much, and be neuer weary, how much soeuer tyme we spend vpon the busines of this world? If any question be moued, about expence to be made vpon some present occasion of vanitie, how magnificent are we wont to shew our selues: but how miserly, on the other side, in any thing which it concernes vs to doe for the honour of God, and the good of our neighbours. In that former case noe consideration is had, either of children, or prouision otherwise for the howse, [Page 59]but all that, is laid aside, for the respect which is had to some curiosity. But in the latter, such a heape of considerations, & reasons are brought into discourse, as serue to shutt the purse, and to tye vp the hands from that good worke.

But what shall I say of this other proofe of our frailty? Our whole life proclaimes with a loud voyce, that wee value the present world, more then the future; the exteriour, then the interiour; riches, then goodnes. For that thing doe we loue best, which we desire most to ob­taine, when we want it, and which we labour to gett with most anxiety; & wherein wee ioye most when wee haue it, and for which wee sor­row most when wee loose it. And if the case arriue, wherein we must loose the one or the other, we put our good conscience in hazard, for putting that in executiō, which the honour, or profitt or pleasure of this world suggests.

The day will come, and that quickly, when those worldly persons will finde them­selues straungely disappointed, and hauing lost all their labours, and leauing the fruites heereof behind them they shall be presented all naked and poore, and in the extremity of confusion, before him, who sent them hither, not to the end that they should goe fooling after vanities, but that they might passe through these tem­porall things, without staying or setting their harts vpon them, and that hauing their bodyes heere vpon earth, their soules might be aspi­ring to heauenly things. And that though they [Page 60]liue in flesh; yet they should not liue according to the desires thereof, and though they dwell in the world, yet not to haue the conditions of the world; but that like children who imitate their father, they might be pure and true, and pious, and humble, and meeke, and that they might seeke after the glory of God, & the good of their neighbours.

What will hee be able to doe at that day, who shall not haue performed the thing, for which he was sent, into this world? what will he be able to doe, by whose thought it hath not soe much as passed, that he must once beginne to attend to it, but who forgetting the purity, and perfection of a christian life, whereby hee was to imitate almighty God, hath defiled him­selfe, in the mudd of earth, and hath procee­ded like some foolish boy, who, being sent a­bout busines, would needes stay to passe his tyme, and play with other boyes; or els loyter for seeing of some vaine show, and neither did that which he was commaunded, nor soe much as remembred where about, he went, till retur­ning home at night, without any answeare cō ­cerning his busines, he is receiued with repre­hensions, and stripes, by him who sent him.

Let vs awake, whilest wee haue tyme, and lett vs haue an eye to that which imports vs most, and which is to last for euer. And lett vs leaue vanity to vaine persons; for both it, and they shall perish. Let vs raise our eyes to wards him, who gaue vs the life and being, which wee [Page 61]haue; and afterwards gaue his owne life, to the end that we might not loose ours. And with great labour he taught vs the way, whe­reby we were to walke; and by a death which was full of torments, and reproaches, did he encourage and strengthen vs towards the pur­chase of vertue; and he obteyned grace, for vs, whereby we might be able to serue, and please almightie God.

Lett vs search into the most hidden corners of our harts, and lett vs cure that in it, which is wounded. Lett vs vntye the fetters of our sinnes. Let vs procure to redresse our selues in that which giues vs most cause of feare. And let vs appease the clamorous remorse of our Conscience, with doing that which God com­maunds by the Dictamen thereof, that soe all things being once well ordered, and agreed, we may like true and watchfull seruants expect the coming of our Lord, and that we may be found with tapers lighted in our hands, and with our loynes girt, and that we may heare that sweete word. Reioyce thou good and faithfull seruant, Luk. 12 Matth. 25. whoe hast ben [...] faithfull in lesser things; I will place thee ouer greater. Enter thou into the ioy of thy Lord,

That is the daye for which good christians hope, and in cōtemplation whereof, they, who liue heere in paine, doe in tyme passe through it, with much patience. And this expectation of that crowne, giues them hart, to endure the combatts of this world, and of the flesh. Ma­king election of abasement heere, for that eter­nall [Page 62]aduancement; and of this short lamenta­tion, For that delight, which shall haue noe end; of loosing their will heere that they may haue it euerlastingly vnited to the will of God, in heauen. Where they shall haue nothing which may disgust them, but all that shall be done, which may content them. For they shall possesse almightie God, as their most rich trea­sure, in whome is conteyned all Good.

If our Lord haue yet begunne to visit that soule of yours, you will vnderstand what I say, and you will profitt by it. If not (which God forbidd) it will be but the hearing of a story, which is instantly forgotten. I desire that Christ our Lord, may be the Loue of you, and of my lady your wife, whose desire to see mee, I pray God reward. But thinke no more of your coming this way, till first God shall haue soe disposed, that I may goe thither to you, the rather because I alsoe desire, that it may be soe.

A letter to an afflicted lady whose sicknes hindered certaine deuotions which shee had beene wont to vse.

THE best comfort in those afflictions which come vpon vs against our will, is, not to haue committed any fault; which might occasion their coming. For a conscien­ce which stands right, will easily beare any weight which you can lay vpon it, but to a conscience which is impure, any little burden is intollerable. If men knew as well how to seeke the meanes of true repose, as they know how to desire the thing, they should enioye it, and not remaine with the sole desire thereof. It is the expresse lawe of God, that they who haue desires of any other thing then him, shall be subiect to torment, whether the thing be ob­teyned or not obteyned. For supposing the thing be had which they desired, yet can they not compleately enioye it, through the remor­se which their conscience brings, and if it can not be had, they are racked by the delay of the thing desired.

The pure desire of God, is very contrary to this. Psal. 104. For if Dauid say, Lett the hart reioyce, which goes but euen in search of God, what kinde of thing will it be to finde him out? If the hun­ger of seeking giue them ioye, what will the being satisfied, at that table, doe? He therefore who desires to finde peace, and true repose, must resolue to forgoe his owne appetytes, & must boldly and faithfully lodge himself in the will of our Lord; and soe he shall neither be tum­bled vp and downe in the darke, nor be afflic­ted otherwise, by the arriuall of strange euents.

But who will now procure that the sonnes of men may attend to that, which God exacts at their hands? How longe will you be heauy har­ted, and loue vanity, Psal. 4. and seeke after lyes? who shall vnbeguile such men, and free them from their blindenes as goe seeking peace and finde warre, yea and by the same way wherein they seeke it, they loose it. Let the whole world vnderstand once for all, that as there is noe more then one God, soe is there noe more then one true repo­se. And as, without the true God, there is noe God; soe out of his repose, there is noe repose. Certainely the mountaines were lyers, and soe was the multitudes of the valleys, and onely in our Lord God there is true saluation. This say they, whoe after they are well wearied vpon the experience of their owne vaine desires, arriue to know at length, both what God is, and what hee is to them who seeke him.

Madam, we haue not in our house a bitt of [Page 65]bread, which wee may giue our freind to eate, who is coming from abroad vnlesse we goe borrow it of our neighbour, who is God made man, and one who withall is soe neere vs; as that he is our head, and both our father and our brother. He who will lift his eyes vp to him, and depend vpon his hand; he who will be a beg­ger at his gate; he who will be in desire of him and growe euen fainte through hunger after him, shall be refreshed by the aboundance of him, which doth as farre exceede the satisfa­ction which creatures giue, as God him selfe exceedes them. But out of God, lett noe man presume to haue any hunger. For as S. Augustine saith where soeuer flesh and blould shall expect to fin­le a su [...]nes amongst the creatures, it will finde it selfe deceiued. Soe that a man may vnderstand by ex­perience what difference there is betweene the Creatour and the creatures, and soe being vn­tyed from them, (since in them he found not what he sought,) he may goe at last with an in­tyre hart to him; who alone is able to impart more to the soule, then it is able to receiue. Your ladyship must not therefore be carryed away, by that great errour which yet is imbra­ced by many great ones of this world, who are mightily affected to their owne will, and who abound with particular appetites, and who thinke belike, that they are to abound as much more then others, in desire of things, as they are heere of more eminent ranke & state; but for my part I see not what they gather from [Page 66]hence, but greater torments. For after the rate of the desire, is the paine. And as S. Bernard saith, Let our proper will cease, and there will noe more be any hell. And soe wee may say, let this proper will cease, and there will not be in the world, either any sinne or any sorrow. For that which comes to vs, is not, in it selfe, the thing which giues vs paine, but the coming of it, when we would not haue it come. And therefore doth God require our harts of vs, that soe hee may free them from many miseries, and may giue vs in exchaunge, his owne, which is peaceable, reposed and Ioyfull in tri­bulation. And a grosse foole is hee, who had rather liue in his owne straitnes, then in the latitude of Almightie God; and who had rather dye in himselfe, then liue, in life. And if at any tyme, or in any thing, we haue com­mitted this sinne, and haue enlarged the raynes to our owne desires, let vs humble our selues before the father of mercies, ac­knowledging our sinnes, and hoping for par­don at his hands, and taking that paine which grew vpon vs, by the inordinatenes of our ap­petite, towards the discounting and dischar­ging of our fault. For by this meanes, God is wont to take away our sinnes like one who should take the boughes or branches of a tree, and setting them first on fire, should apply them afterwards, to the tree it selfe, and soe burne it vpp, by the rootes.

Much better it is for a sinner, that hee [Page 67]should grow into [...]aine by occasion of his sin­ne, then into peace and rest. For as S. Augusti­ne faith, there is not a more wofull thing then the temporall felicitie of a sinner. And as for vs let vs learne heereafter, to giue all our desires to God. And as a stone falls downeward, and as fire flyes vpward, and as euery thing in sine, makes towards his proper place; soe let our harts fly at full speede, towards the center thereof, which is God.

Who would not be amased, to behould a great rocky Mountaine hanging loose in the ayre, without falling downe to his proper place; and who will not wonder to see a hart which was created to repose, and rest in God, detaine it selfe, in the ayre, and lesse then ayre? Therefore whether it be that wee cannot take true rest in any other then in God, or be­cause this Lord of ours, deserues, of himsel­fe, all our loue, (since he is the loadestone to which all spiritts looke) let vs not fall heere­after, into such a folly, as that whereof I spake, lett vs not spott our honour, let vs not com­mitt such a treason against such a lord, as that heereafter, any other desire may enter into our harts, but of him, or for the loue of him. And soe will the sadd cloudes of these vnprosi­table hart-breaking melancholies, and these both vaine hopes & vaine feares fly from these harts of ours, & in their place a new morning will rise, which will giue vs Ioy. For to see the light of heaué, is the cause of Ioy, but the blinde [Page 68]man cannot discerne it. Tob 5. For this did Tobias say, what ioy cann I have in this life, since I cannot see the light of heauen. It is a great truth, that noe man who is not indeede vnbeguiled concerning this world, can haue any true ioy of hart, for though he thinkes hee sees, yet indeede it is but a sight of earth, and not a light of heauen. But after this other sight a man growes cured at the very roote.

It will be fitt that your ladyshipp doe not thinke, to make the like exercises of minde, in the way of spiritt as before, now that you are subiect to an vnlike disposition of body. And many haue ignorantly afflicted them selues, for not hauing beene able to weigh, what their strength and state would permitt. It is cleere that with this condition of body wherein you are, you must not thinke of keeping the same method which you held before; nor doth our lord aske any such things at your hands, since his will is very wise, and tempered alsoe with great mercie, and demands nothing of vs, but that, for which hee giues vs meanes; And not onely hee will not reape where he doth not sowe, but euen when hee sowes, he is content to reape lesse, then hee hath sowed. Your la­dyship must not be discóforted for that which you are not able to performe, for you might as well put your selfe to paine, because you haue noe wings where with to flye. Doe not place the ioye of your hart vpon hauing consola­tion, or vpon making Prayer, but vpon the ac­complishment [Page 69]of the will of our Lord. And since his pleasure is, that the tyme which be­fore you spent in praying shall now be spent in vomiting, let it be soe in the name of God; and lett his contentement be ours, and lett vs more esteeme that he be pleased, then we would to possesse heauen and earth. And if we be trou­bled with any scruple, that such or such a pu­nishement came to vs for our hauing com­mitted such, or such a sinne, and that God chastises vs now for the thing which wee inor­dinately desired before; in that case, what haue we more to doe then to cast our selues at his feete, desiring both correction and pardon. And our lord will either giue them both, or els the pardon, without the correction, but neuer the correction, without the pardon, if the fault be not our owne. We must therefore take any tri­bulation, as an earnest penny, or introduction to peace; and prouided that there may be peace betweene God & vs, let any thing come which he will send.

One onely thing wee haue to feare in this case, which is least wee should slubber ouer our ne­gligences, vnder this occasion and pretence, of, I can doe noe more. Wee must heere looke vpon our selues with many eyes; for this EVE, which liues within vs, is soe desirous to be cherished, and regaled, and to be walking vp and downe the garden, and to be eating of the forbidden fruite, that she wants not a thousand inuentiòs to make reason beleeue, that she demaunds not [Page 70]any thing of superfluity, but of meare necessi­tie, and she is in a mightie chafe if they beleiue her not. Madam there is neede heere of two things; The one that when wee clerely see, that wee are able in such cases, to performe our spi­rituall exercises, wee must not omitt them, by any meanes. Be not faint in labouring for the loue of our lord, since true loue knowes not, what it is to be remisse, & as you are to be com­passionate, & pious to wards your beloued, soe are you to be seuere, and nothing delicate to­wards your selfe. Your ladyship shall doe well to call to minde, what heroicall acts the loue of Christ our lord hath wrought in this world, in those harts where it hath dwelt. It hath made them endure prisons, torments, dishonours, and that with much ioy, whilest the great worth of the beloued hath beene placed before the eyes of the louer. And since it hath wrought soe great effects in others, let it not be soe weake in your ladyshipp, as that it cannot enable you to passe through a little affliction, for the pleasing of soe high a Lord; by who­me you shall be soe much the better accepted, as you shall come to him with more affliction. Yet soe, as that our Lord is not desirous of our paine, but onely of our loue, but yet it is still true withall, that the truth of loue is hard­ly knowne, but in somewhat which puts vs to paine. Eccl. 6. For the freind who stands fast in tyme of tri­bulation, he is the true freind indeede. And though God doe well know, what wee are, without [Page 71]making any particular experiment, yet he loues to trye vs, that wee may know it too; that soe wee may haue comfort in finding our selues faithfull to him, in point of loue; and soe may liue in hope, that wee shall goe to enioye our beloued for Patience breedes Hope, Rom. as S. Paule saith.

So that this must be your method, till you haue perfect health, that when you are free from your vomitts & paines, you may exercice your minde in spirituall things; and at those tymes you must alsoe beseech our Lord, to giue you light to know, when it is the flattery of flesh and blood, and when it is Iust necessitie, which hinders you. For he who vses the knowledge well which he hath, shall obtaine light, for that which he knowes not. But as for others, with what face can they aske new light, since it may be answeared them thus, why desirest thou to know further, what my will and pleasure is, since in that which thou knowest already, thou complyest not. And when you are in any ease, though it bee not much, let your mind alsoe bee in some exercise of spirituall things though it be not much, nor with much attention, but onely recording your desires, and presenting your selfe before our Lord. And by this, and withall by not letting your hart sincke (for euen the very life of the soule consists in that) your la­dyship shall passe on, vntill that God prouide otherwise.

The woman of Samaria asked where she was to pray, Iohn. 4. and our Lord answeared her, that it was euery where to be done, and that in spiritt. And soe is the christian to doe, who in all his workes, is to pray to our Lord, not in the mountaine or in the temple alone, but in eating, drinking and sleeping, in health and in sicknes, referring all to God, and ioying in all things because he re­ceiues them from that holy hand.

Your ladyship is to haue great care, that you straighten not the goodnes of God, since he is immense. Doe not thinke that you are to seeke him, and to finde him but onely in such an expresse place, or determinate worke. He is euery where, and you are with him, and if you seeke him euery where, Sap. 7. you shall euery where be sure to finde him. I reioyced (saith the wise man) in all things, because this wisedome went be­fore mee. And soe doth hee alsoe reioyce, whoe in all things behoulds God, performing that which he commaunds, and euer keeping the hart in attention towards him, and from the contrary flowes sadnes, and disgust, and de­iection of minde, which is a thing to be auoy­ded, Eccl. 30. with much diligence. For (as it is written), There is no profitt in such sadnes. Nay it brings much hurt both to our body & to our soule, and to our neighbour. Whereas ioy, and com­fort giue strength, and perseuerance makes our spirituall enemies grow sadd, it cherishes the spirit of God, which dwells in such as are his seruants, For his spiritt in cheerefull.

Besides this, your ladyship shall doe well, to receiue the Body of our Lord, now and then, And since the lodging which he takes vp, is in the hart, you are not to be in paine, for that your body is noe better. And though there may be some impediment, why wee can­not labour, yet there can be none, why wee may not loue. So much the more must wee loue our Lord, because hee is both omnipotent, and very desirous to giue strength to that hart which seekes to loue him, for this tends to the accom­plishment of that very thing, which he likes best of all others both in heauen and earth, and that is Loue. Wherewith I desire that your lady­ship may soe abound on earth, that you may deserue to be lodged neerè our Lord in heauen. Amen.

A Letter of the Author to a Lady, whome he had greately in charge, and who feared, her selfe to be troublesome to him.

IF you knew how great ioy I haue felt in my soule, by your letters, I beleeue you would write often to mee, how carefull soeuer the deuill might be, to discourage you. And if you knew how great fauour you doe mee, in letting me see, that you are c̄ofident of my truth to you, and if withall you would be pleased to make tryall of mee, I beleeue you would cast away a great number of those imaginations, which the deuill brings to you, about the making you thinke, that you are troublesome to mee. I, for my part, haue not taken vpon me so in iest, that charge of you, which our lord hath put into my hands, as that any difficulty could make me weary of it, how great soeuer it might bee; and how much lesse can I bee weary, when the thing it selfe is not painefull to mee, but de­lightfull. I beseech you, for the loue of our lord, that you will aske him, whether I loue you or noe. For I hope for soe much fauour at his hands, as that he will tell you I doe, forasmuch [Page 75]as he is a freind of truth, and hee knowes that the thing, indeede, is soe. Doe you not already vnderstád, that this is but a tricke of the deuill, vnderstád, that this is but a tricke of the deuill, whereby he would pull downe weake persons? Doe you not know, how much hurt this con­ceite doth to some of your neighbours, when they beleiue it? you know well enough, how to chide them, who will not conceiue, that they are beloued by their freinds, and how to take the part of such as are absent. But now why take you not that counsaile for your sel­fe, which you giue to others? why will you needes tire me out, with your incredulitie, as others doe? For the loue of him, who was crucified for vs, let not things passe in this manner; but be confident that our lord loues you, and imparts true loue to mee, for the doeing of all that, which is necessary for you; & that this must last till you shall haue gayned the crowne, to which our lord hath called you: which is not to be any little one, nor doe I finde in my selfe, any little ioy, that I am hel­ping you to gaine the same.

You must alsoe forbeare, both to say, and thinke, that the state wherein you are, is a state of condemnation. For that is a meere temptation of the deuill, who desires nothing more, then that you may leaue your manner of life, that soe, he may carry you away with him. And if it seeme to you, that you haue not that recollection, which you ought, for my part I am glad that you desire it, and sigh for it. But [Page 76]yet you must not doe it soe, as withall to con­ceiue, that you are not pleasing to God, in doe­ing what you doe. Many tymes men serue God more, whilst they haue noe recollectió, (soe that yet withall, they procure it), then with hauing it. For sometymes, yea and many tymes, the plea­sure of God is that, to the end wee may vse Cha­ritie to his children, we shall forsake the sweete­nes of attending to himselfe alone. And the Pa­triarch Iacob was enamoured of Rachell, Gen. 29 who was faire, & he serued seauen yeares, that they might giue her to him, for his wife; and at the end the­reof, they gaue him Lia, the sister of Rachell, a­gainst his liking. And when he complayned the­reof, they tould him, that it was not the fashion of that country, to bestow their youngest daugh­ters first, as he desired. But they wished him to marry this other at that tyme, and that if indee­de he loued the yonger as much as he said, he should labour seauen years more for that, and then they would alsoe giue her to him, and this hee did, and soe he obteyned her.

Hee who hath a minde to giue himselfe, as it were, in marriage to the beautifull life of recollec­tion and deuout prayer, desires that which is very good. But he must bestow himselfe in marriage, to the life of action, and labour. And first hee must employ himselfe vpon the good of his neigh­bours, and afterwards by perseuerance, he shall obtaine the other, when our Lord shall finde it fitt for him. But in the meane tyme hee is con­tented with vs, if we will sigh for this, and if we [Page 77]will attend to that. Neither is he in the right, who is gladd of busines, and imployments; nei­ther yet is that other in the right, whoe when he is in the middest thereof, goes still complayning. But he alone complyes with that which God commands, whoe bestowes his hands, and wor­kes vpon the seruice of his neighbours; and his desires vpon the seruice of our Lord, with more desires vpon the seruice of our Lord, with more recollection. Yet still I say, not soe farr [...], as that this desire must make him complaine, or be dis­gusted. But he must haue patience in his busines; and in his desire and loue, he must haue quietnes; his hands in one of them, and his eyes, vpon the other. He obeys in the one, and he sues for the other. And as I haue said else where, God serues himselfe of some, in the first life of labour, rather then in the second life of repose, because wee vse to disguise that desire, which indeede we haue to be at liberty, and to follow our owne will, & not to be put to endure the impertinences, and vexations of others. vnder the colour of giuing our selues to Contemplation.

Our Lord therefore, who knowes soe much better, then our selues, what is good for vs, and sees that the desires of our hart some tymes are such; as I haue said, hath care to conduct our life, according to that which he iudges to import vs most. And soe, his seruants must yeilde obe­dience to him and accept of that, with thankes­giuing, which he imparts. And if any man con­fesse, that the employment which he hath, is good, but that hee, for his part, is weake, and [Page 78]that he serues not God therein soe well as he ought, or as he would; I acknowledge that he saith true; and I desire, that he will belecue and say soe still. For woe be to that soule, which presumes to thinke, that he may contest with God, any other way, then by begging mercie.

Know you, your selfe, for wicked, and God will wrapp you vp warme in the mantie of his goodnes, and mercic. And euery day, he will growe, in doeing you greater fauours. And conceiue, that (such as you are euen now,) our lord vouchsafes to like, and loue you, but see that you must continue in the warre without turning your backe to his ser­uice, and then youst must esteeme that both hee and I are contented with you. And since both your father who is in heauen, and your spirituall father who is on earth, are contented, with you; you must alsoe be contented with your selfe. Not soe, as that you may giue ouer, to proceede, and profitt in the seruice of our lord, but that you may not be discouraged, or dismayed, in the manner of life which now you hould. And dee you alsoe confidently be­leeue, that our Lord is serued, by your aboade where you are; and this I declare to you, in his name; and that he will comfort you much, and vouchsafe to doe you very great fauours. And remember this word well. Be faithfull to God, and turne not your backe towards him. Belee­ue not the counsaile of the deuill, nor yet of [Page 79]flesh and bloud. Be bould to trust, and to offer your selfe to dye for God; rather then to for­beare what you haue begunne. For you shall quickly see, how well God deales with them, who stand fast in fighting for his honour. The holy ghost be your conseruer, and comforter. Amen.

A Letter to a deuout freind of his, wherein he shewes how weake, man is without God, and how full of strength when he is placed in the hid­den part of his face, and what this face is.

THE peace of our Lord be euer with you. Soe great is our weakenes, and soe craf­ty and strong are they who wage warre a­gainst vs, that it is noe maruaile, if some ty­mes we be ouercome, but it is rather strange if we ouercome at any tyme. Or rather in very deede wee neuer ouercome, but Christ our lord ouercomes in vs, Apoc. 5. who is the strong lyon of luda, and whoe if he should leaue vs, [Page 80] we were instantly to be swa [...]wed vp, Psal. 17. as Da [...]id saith. But he forsakes vs not, because he loues vs, and especially such as place men hope in him, as the same Dauid saith, Ibidem. Thou art the defender of all such as hope in thee. And if at any tyme he hide him selfe from vs; Cant. 2. it is not because he departs; but like a Iealous spouse, he stands looking through the cranyes, to see what that soule is doeing, when he hath absented his imbracements from her. Especially he considers, if the soule haue lost her confidence, which his desire is may remaine soe rooted in our harts, that noe winde of tēptation may pluck it vp, but may rather strengthen and settle it, beleeuing that how much more we are tempted, soe much more we are beloued by him and how much more we are persecuted by our enemies so much more are we cherished by al­mighty God, whose care and vigilancy is imcom­parably more for our desence, then the subtility of our enemies can be for our preiudice. The cause heereof is, for that he loues vs more, then the deuill abhorres vs and he is more powerfull then our flesh is fraile, and he hath a blessed pla­ce of retreate; wherein as in a most secure hauē, and as in the bosome of a mother, he giues har­bour, to such as being wearyed with the tempest of tribulations endured for his sake, haue re­course to him. Psal. 30. Of this Dauid said, Thou shall hid? vs in the hidden parte of thy face.

Doe you not thinke. O my beloued brother, that you shall be well hidden and secure, and ioyfull in the face of God? But you wil aske, [Page 81]why it is called a hidden part. Cer [...]nely with great reason. For as the face of God is not darke but bright according to his diuinitie, so yet the face of Christ our Lord, as God and man, is said to be darke and hidden, according to his humanity. But this not when his face shined like the Sonne, Matth. 7. in Mount Tabor, and his garments like the light; Mark. 9. but when he was disfigured vpon Mount Caluary; when his garments and flesh were dyed redd with the bloud which proceeded from him, as the price of our redemption. Luke. 9 If you well consider his face, growne yellow with his long fasting, and redd with the buffetts and swelling, which their blowes had made; & full of teares descending from his eyes, & of blood distilling from his crowne of thornes, you will be sure to say, that his face was hidden, he of whom Dauid saith, Psal. 44. that he was fayre beyond the sonnes of men, and that grace was diffused through his lipps, and that therefore our Lord did blesse him for all eternity.

Certainely, the most beautifull of men, was hidden, and more tormented then man euer was; and soe farre disfigured, Esay. 53. that Esay saith, He hath noe beauty, nor grace; we saw him, and he had no figure of a man. And againe, afterwards he saith, That his face was as if it had beene hidden, and despised, and that therefore they estee­med him not: He indeede, did suffer our infirmities, and our sorrowes, and we tooke him for some leprous person, who had beene stroocken and abased by our Lord.

Well then my deere brother, in this face, which seemes to be soe deformed, (but which indeede is rarely beautifull to such as behould it with the eyes of faith and loue, considering that it was loue which deformed it, to the end that he might beautify our deformity) doth God hide them, who labour that they may not depart from him. And he giues them light wherewith to looke him in the face, and to re­ceiue such strength, and comfort thence, as to make them feele, that he said true, who said Shew vs thy face and we shall be safe. Psal. 79.

This face is beheld by the eternall father, and out of that sight, doe result to vs, the bea­mes of his bounty and light, for by meanes the­reof doe all those blessings come to vs which God sends. Psal. 83. And Dauid knowing this, besought God saying. Looke, vpon the face, of thy Christ. For by looking vpon that face, he layes downe that wrath to which he had been moued by loo­king vpon our impudent faces, and he will re­moue the deformity of them, by that other beauty. And to the end that this face of his, might euer stand before his father, Hebr. 9 Saint Paule saith, that Iesus Christ entred into heauen, to ap­peare before the face of God for vs. And now since the eternall Father lookes into this glasse, that he may come to vs, let vs alsoe looke into it to the end that we may not depart from him.

We haue not any other remedy against our weakenes, 2. Cor. 13. but the weakenes of Iesus Christ our Lord, of which S. Paule said that he dved with [Page 83]infirmity, but that be liues by the power of God Consider how great things he endured that soe our soules might be taught to loue that weake­nes of his, and that we might not giue them away to strangers, they hauing been purcha­sed by their proper Lord, at such a painefull and precious rate. And doe but weigh, what weake braines we haue, in departing from that ioy which recreates the angells, to obtaine this base delight, which is possessed by beasts. And how inconsiderate that soule is, which exchaunges honny, for gall, and the Creatour, for a creature.

Wretched creatures that we are, and whe­ther shall wee goe, and what shall wee seeke, out of Christ our lord? Shall we peraduenture be able to finde out any other Lord like this; any other soe deere companion, and soe true freind, both in prosperity & aduersity? Where is any other soe milde in pardoning, soe beau­tifull to behould, soe wise to consult, and soe good to loue? where is there any other, who can finde in his hart, to dye for mee, with such teares and with such loue? and who still re­maines with a disposition to dye yet againe, if I could haue neede of his second death? O how sincere a truth was that, which Saint Peter deliuered when he said, Whether shall we goe O Lord, Iohn 23. for thon hast the words of eter­nall life.

Wee are well, my deere brother, where Christ our Lord, hath by his mercy placed vs. [Page 84]Let vs take heede, that wee trye not what kinde of woefull thing it is, to be without him. A very bitter thing it is, and it costs soundly, the setting on. Lett vs looke vpon the afflictions which he suffered for vs, and with them lett vs comfort our selues in ours; and by them let vs begg his grace, and fa­uour; and he will giue it to vs, that we may thereby, ouercome the world, the flesh, and the deuill; and soe we shall liue in God, since he dyed to kill our death, and to giue vs life.

A Letter of the Authour, to the same Lady Whome formerly he had ani­mated, to beare her afflictions with patience.

MY soule loues yours because God loues it, and because I am to haue noe little part in your happines. S. Paule saith, that they to whome he preached, were his ioy, his honour, and his crowne; in respect that receiuing the word of God from his mouth, they had chaunged their life to the better, and had begun to walke in the way of God, and soe gaue much ioy to S. Paule. For, besides that he reioyced in their good, he alsoe hoped to receiue a reward at the last day, for hauing beene that instrument, by meanes whe­reof, God had gayned those soules, and there­fore did he call them his crowne. Because, as a crowne doth beautify, and honour the head of such as put it on; so they whoe are saued by meanes of any man's preaching, will be a mea­nes of honouring and ioying that man, as some beautifull crowne of rich stones might doe.

Now this being soe, I confesse you owe me not many thanks, for my wishing well to your soule; because the good thereof is mine, in re­gard [Page 86]that God hath done me the fauour to be­stow you vpon me, for my spirituall childe, and will impart you to me as one of the pretious stones of that crowne, which one day he will vouchsafe mee, if I continue faithfull in that vocatiō, by which he hath called mee. And now because you are a stone, which he will sett in a crowne, it is the pleasure of our Lord to worke, and polish you, very well. For, it is noe way fitt, to put such stones in a crowne, as are either rough or of noe worth; but such as these will be throwne into hell, since they receiued not their being wrought, and enamelled by the spiritt of our lord. But those liuing stones, whereof the celestiall Ierusalem is built, are wrought heere, with soe many blowes, that [...] seemes as if our lord would breake them, and that againe he giues them new blowes, without compassion, euen before the paine of the former be gone. But yet, he hath noe inten­tion to breake them, but to polish them, nor to destroy them, but to beautify them; & to make them such, as that by how much the more they seemed to be ill handled heere, soe much the more brightly they may shine, at the latter day, in the high presence of almighty God. Then will that appeare to be mercy, which heere see­med cruelty. And God will see those pretious stones which he hath wrought, euery one in his pro­per place, & that, so full of blisse, that the mea­nest of them is to be incōparably more esteemed then kingdomes, and empires, and whatsoeuer [Page 87]other earthly things, which can be conceiued.

O happy stroakes, which are to end in such a high repose! O happy labour, which shall be paid, by the imbracements of God himselfe! Wound vs heere, O Lord, as much as thou wilt, soe that thou cherish vs there. Heere make vs weepe, that there thou maist wipe away our teares. Discomfort vs heere, in all things; soe that we may enioy thee, whoe art all things; and be rigorous to vs heere, soe that there, thou haue mercy for vs, in store. In this world, we are as banished men, and crowded vp into a corner; and we are as it were, vpon an Easter eue. Hea­uen is our countrey, and our liberty, & our festi­uity. And therefore, howsoeuer things happen, we will make a shift to passe it heere, to the end that when the glory of God shall appeare, we alsoe may appeare in glory; & that we may celebrate that ioyfull Easter, with soe many Cittizens of heauen who first celebrated the vigill vpō earth.

Madam, you must giue thankes to our lord; for hee treates you, as he hath treated, and as he meanes to treate his best freinds. And as for that onely begotten sonne of his, who is the princi­pall stone of all stones, doe but see what blowes they gaue him. For they wrought, & bett vpon him, from head to feete; & these very blowes, did alsoe worke vpon that other second stone of heauen, which is the most Blessed virgin, our Bl. Lady. And soe according to the place, which euery one is to haue there, he must be wrought and polished heere. Now if this be necessary, [Page 88]euen for iust persons, what shall become of vs sinners, but onely that we must bowe downe the head, and say, O Lord thou punishest mee little in comparison of the much punishment which I deser­ue. All that which I can suffer is little, though I alone should suffer all the afflictions of the whole world. For to him who deserues hell, what temporall paine, can seeme great?

Lett vs know, that God is full of pittie to­wards vs, euen then, when he seemes most ri­gorous; without doubt he is full of pitty, since whomesoeuer he punishes heere, he will not punish, but comfort there. For it is written, That God doth not punish a man for the same thing, Na­hum. 1. twice. All that which we endure, we deserue, but yet God is soe very full of pitty that for the stripes which he sends vs, he pardons our sin­nes, and he accounts it soe, as a peece of serui­ce from vs, as that he giues vs a crowne for the sufferance. And since the afflictions of this world preuent Purgatorie, and entitle vs to heauen, who will not loue them, when they come, yea and beg more of God, then yet he had, and euen be sorry, when he hath them not. He who knowes Christ and his kingdome, hath noe compassion of himselfe, in this world, be­cause he knowes himselfe to be more fitt for God, the more afflictions he endures for his sake. And soe did that enamoured Ignatius say Fire, Crosse, fury of beasts, cutting, quartering, brea­king, and destroying of euery parte of my whole body, and the scourges of the deuill himselfe; Let all these [Page 89]things come vpon mee, and lett me onely enioy Christ our lord. There is nothing in this world, which can doe me good; not soe much as euen a kingdome. It is more happines for me to dye for Christ our Lord, then to exercise dominion ouer the earth, from one end thereof to the other. This saith that Saint, as one who knew well and did much loue our lord Iesus Christ; and who saw that all was well em­ployed, which could be disbursed for the gay­ning of him.

In this manner, I desire that you would en­courage your selfe to suffer the Purgatorie of your sinnes; yea and though you should not haue committed sinne, you should yet apply your selfe to endure affliction, for the pure loue of Iesus; whoe endured soe great things for you, without hauing giuen the least shaddow of cause in himselfe. And I would haue you say to him, that howsoeuer you are bound to suf­fer what he will send, yet out of a free hart, you would gladly suffer, for the pure loue of him, though you were not bound to it. And thus according to the intention of your hart, our Lord will accept it at your hands, as an Embleme which you carry for his loue. In the loues of this world men vse to make other Emblemes; but in the loue of God, the Embleme, is suffe­rance in affliction. And he who is not of a strong hart to suffer much, lett him neuer stand telling mee that he loues much. For in this world there is noe loue without greife. I hope in God, that as heere hee giues you greife, and [Page 90]trouble; soe hee hath prouided a place of rest, and ioy for you, in the other world. Though indeede, the very suffering for such a Lord, is reward enough. And soe that as there is no­thing soe much to be desired, in the other world, as to enioy that kingdome with Christ our Lord, soe neither is there any thing in this, which may be compared to the excel­lency of suffering with him, and for him. Suffer therefore with a good will, since you are to be crowned, for the same. For the afflictions which you endure, come to you but as a fitt meanes, whereby you may obtaine that crowne.

A Letter of the Authour to a Cauallero his freind.

HE who in some former tyme, hath seene his soule, a proficient in vertue; and at the present findes it to be in decay, hath much cau­se to be in paine, and to procure remedy, by all the meanes hee may. For, if a man be apt to feele the diminution which he may suf­fer, in his temporall goods; how much more ought wee to apprehend the decay of the goods of our soule, which are goodes indeede? Iob said with a deepe sigh, Iob. 29 that he wished to be as he had beene, in the tyme of his youth, when our Lord pro­tected him, and when he made his candle shine ouer his head. These and other things, which he affirmed himselfe to haue possessed before, and were wanting to him then, at the present, must rather be thought to haue beene certaine choi­ce, delightfull, and deuout communications, which formerly he had receiued from God, and then were missing; then that he was then in [Page 92]present want of his former vertues. For since he gaue soe good account of himselfe, in that tyme of tryall, which is true tyme wherein in­deede it may be seene, what strength one hath, he is found to haue had noe cause to cōplaine, as if our Lord did not then protect him, or carry his light ouer him; and therefore he saith vpon the former ground, who will graunt that I may be as I was before &c.

Now if he complaine of this, what will that man haue reason to doe, who findes him­selfe wasting in pointe of vertue it selfe; and who perceiues that his soule goes estraunging it selfe by little and little not onely from those communications which he had enioyed, and wherewith he comforted himselfe, in former tyme; but euen from the very custody of God's lawe, and from conformity with his holy will. And although this mischeife be great, euen for the present, yet is it greater by much, for the future losse, which may be feared. For a little fall, in relation to a great one, lyes as close as the eeue doth to the holy day; Apoc. 3. and as neere he is to be vomitted out, who leades a life of tepidity.

God, for his pretious passion, keepe euery mortall man, from this misery which is so great as to make Saint Peter say, 2. Pe­ter. 2. that such men as they, had beene better, neuer to haue knowne our Lord, then after they had knowne him, and walked in his way, to haue forsaken him and to haue betaken themselues to wicked courses. And that was not without great mistery, which our lord said. to the man who [Page 93]had beene sick, eight and thirty yeares: Now thou art whole; but take heede thou sinne noe more, least a worse thing happen to thee. These words are to be weighed, & feared withall, for they con­taine a rigorous threat, and are deliuered by the mouth of Truth it selfe, and are wont many ty­mes, to be executed, vpon such as feare him not, nor take a course to preuent their falling into them.

There happens a wors thing to them, because the sinnes into which they fall afterward are more highly qualifyed, and more deepely roo­ted, then the sinnes committed in former ty­mes. As there is a difference betweene a man when he falls with his eyes open, and when with his eyes shutt; or betweene a man whoe hath witt, and yet doth the workes of a foole, and another, who either hath no witt at all or very little; or betweene a man who ought his life to another in the way of gratitude, and ser­uice, for great fauours receiued, and another who had receiued noe such fauours. One thing it is to meete the king in the streete, & (seeing and knowing, who he is), not onely to doe him noe reuerence, but to proceede irreuerently to­wards him; and another thing it is, not to know him at all, or not very well; or at least, not to consider who it was, that passed.

A great fauour it is which God doth to them, to whome he giues both the knowledge of their sinnes; and of his diuine loue, but yet withall he obliges them to much thereby sin [...]e [Page 94]according to the guift he saith t [...]a [...] [...]he account must be made. Luke. 12. And if it be ill done, not to pay good with good; what will it be, to render euill for good receiued, and to answeare with offences insteede of seruices?

There happens a wors thing to them, since they are wont to sinne more, and with more faulty circumstances then before; and they come by little and little, towards a hardnes of hart; and to dry themselues vp, in such sort, that they are not in disposition, to doe the good which they did before; I meane not, when they were soe prosperous, and happy in our Lord, but euen before that, when yet, he had not called them to his seruice. Then doe they sigh, though it be with a hard & vntoward hart, to obtaine a little spirituall good againe, and they finde it not. But that which they finde is, That hea­uen is to them made of brasse, and the earth of iron; for there is not a dropp of water to be found, which may soften their soules, or yeild them any fruite, whereby they may be sustey­ned. And they, whoe in former tymes, were vi­sited & watered, with many good inspirations, to which they vouchsafed not to answeare, doe now desire some one, and cannot compasse it.

Thus are negligent & fastidious rich men pu­nished, by being killed with hungar; as the rich couetous man was afflicted with thirst. Luc. 16 And it is not many myles, from this hardnes of hart to hell it selfe, since the Scripture saith: It shall goe ill with the hard harted at the latter day. And the [Page 95]being cured of this euill, costs deere, and it is a thing which is of great priuiledge and grace when it is graunted by our lord, as S. Bernard saith. Noe man of a hard hart did euer obtaine salua­tion, vnlesse God, did in his mercy cure him first, and did take his stony hart from him, and giue him a hart of flesh, insteede thereof.

These are the iourneys ends of those wic­ked sonnes, who after that they were recei­ued for sonnes, and treated after that rate, Deut. 32. doe forgett their Lord whoe possessed them, who made them, and who created them. And he who trem­bles not at this, doth already giue testimony enough, that he is hard harted; and hath rea­son to feare so much the more, as he feares the lesse. And therefore Sir, let vs consider these things, as sign [...]s of that, which is like to fol­low. When we see that the foundations of a wall fall away, it is tyme to apply some reme­dy, since wee are aduertised of the daunger. Lett vs greately feare the goeing backward in spiritt, of one onely day, & lett vs not suffer a defect, though it may seeme small, to passe away, without punishment. And I say though it seeme small, for in very deede, none at all is soe, for the very least of them doth vs much hurt, though some of them be greater then other.

Lett vs resolue that this mischeife proceedes from one of these two causes; either not being thankefull for the good receiued, or being negli­gent, in conseruing it. Saint Bernard saith, That the cause why God imparting great benefitts [Page 96]to many, without euen soe much as their as­king, doth yet deny them other inferiour be­nefitts which they asked afterwards, is because they were vngratefull for those greater bene­fitts; and thereby make themselues vnworthy of the lesser. Nor is it any new thing, that he who vses ill the great blessing which he recei­ues (as if there were noe neede of taking pai­nes, to conserue that which is already gotten) should loose them. Soe that we must now thanke God againe, for the benefitts which we haue receiued; and let vs employ them well, (forasmuch as now remaines in our power), least wee vtterly loose them all, and our selues with them. Lett vs be the more remisse in o­ther businesses, that soe we may be attentiue to this, with all our power. When a man diui­des his estate, into very many parts and pay­ments, it growes to be in effect nothing. And he who hath receiued particular blessings from heauen may content himselfe with keeping them, and growing rich in them, though he be not so prosperous in the goods of this world. If he haue a minde to comply very punctually with the desire of temporall riches, I feare that it will be vpon the price of somewhat els which is more worth. For the world is soe full of malignitie, 1. Iohn. 5. and our forces are so weake, that wee are like some little poore candle, in the middest of many windes, and if we faile to be very diligent, to keepe it in, they will blow it out. Such is the misery of vs whoe liue in this [Page 97]exile. And therefore they, who haue any brai­nes, are wont to feare, and sigh, and groane, with desire to be gone from hence.

Make you account that this is your cheife estate, your honour your safety, and your life; and place your right eye vpon this and your left vpon other things. And if somewhat must needes be lost, let it be that, which will one day be lost, whether wee will or noe, how ca­refully soeuer we may thinke to keepe it. And lett that remaine in safety, which, if our selues doe not loose, wee shall be saued for euer: Iacob disposed of that wife and those children whom he least loued, Gen. [...] into the frōt or foreward of his company, desyring, that if any ill accident should arriue it might rather fall first vpon them, then vpon that wife and children which he loued better. And euery day wee doe the same, in marshalling the parts of our temporall estate. For we dispose our selues to loose that which is lesse, and to saue that which is more.

Lett vs therefore resolue that it is better to haue a good conscience, then much temporall riches; and to haue credit with God, then with man, and so in the rest. And procuring to ap­pease our Lord, by penance, and confession, for that which is past, lett vs beginne to make new purposes; and lead a new life, with fresh courage, being very much offended with our selues, for hauing beene soe vngratefull, to our great benefactour, and soe negligent in that, which concerned vs most. Giue not ouer the [Page 98]exercises of penance, of prayer, of reading spi­rituall bookes, of frequentation of the Sacra­ments, though you performe them but dryly. But aboue all lett there be noe w [...]nt of humble prayer, and of a wounded hart. For our merci­full Lord who stands expecting, that we should goe towards him, to doe vs good, will come out vpon the way, to meete vs; and will couer vs close with the mantle of his pitty, & goodnes. And will giue vs new strength, that now we may againe, beginne to serue him, and procu­re new meritts for his kingdome. I beseech his diuine Maiesty, that he may soe proceede with you, for the eternall glory of his goodnes.

The bookes about which you aske, and which I take to be conuenient for you, are the Confessions, and Meditations of S. Augustine; the Moralls of S. Gregory; the Summe of the misteries of our faith by Tit [...]leman, and Dionifius Carthusianus. God almighty keepe you euer.

A Letter of the Authour to a Canallier his freind, whom he perswades to doe his dewry, which is to fight the battailes of our Lord against the ene­my of God, which is the selfe-will of man.

I Haue vnderstood the reasons, whereby you would perswade me, that it is more securely fitt for you, to dwell in the Citty, then in that towne. And though indeede they be subtile, yet they doe not mo­ue me much. For the most certaine of all is that, which wee doe, after the example of Christ our Lord; and which wee obtaine at his hands by prayer; and which wee see clee­rely by experience, and not that, which on the other side, wee take to bee conuenient for vs, through a meere humaine and per­happs a perpetuall kinde of iudgment. Who can doubt, but that you, as being an Inha­bitant of that Citty, and withall a great fauourer of my meanenesse, and desiring much, that I should continue to liue there, are both Iudge and witnes, in your owne cau­se. And therefore the tyme which you spend in seeking reasons, were better employed, vpon making deuout prayers. And it will happen to you as Saint Bernard faith it doth betweene the preacher and his hearers, If thou wil [...] [Page 100]perswade, saith he, thou must doe it more by sighing then by exclaming. And though in that which I haue said, mee thinks you haue committed some excesse; yet in another thing, you haue the better of it, and you edify mee; Namely, in your hauing written three letters to mee, with­out hauing receiued any one answeare of myne. I esteeme this fauour, as much more then spea­king by word of mouth, as there is difference, betweene doeing, and saying. And it is a thing, which I desire much, at his hands who writes to me. For I finde soe many who are impatient with me [...], vpon this occasion; that I had rather [...]hey wrote not at all, then that they should be offended with mee soe soone. And soe much of this.

What shall I now say to you, or what shall I beg of you, since you are soe much my good Lord; but that (forasmuch as you are a Caual­lier of honour,) you resolue to fight; and that you be not called by a wronge name, a thing from which a christian ought most to fly, for such a one must loue sincerity, and be that very thing, which he appeares to be. I know well, that the vigilancy of our mortall enemy the deuill, is soe great, that, for the drawing vs to be of his party, and for feare least we should gaine that, which he hath lost, hee will often make you feele, [...]ob. 7. That the life of man heere on earth, is a continuall warfare; and now and then will make you groane vnder the affliction of his ex­treme importunity, and cry out to our Lord, [Page 101]from whome succour comes. D [...] [...] patior, Esay. 38. responde pro me. O Lord I suffer violence, do [...] thou answeare for wee. And now since you haue one already, who makes you remember that you liue in warre, I will put you in minde in what sort you are to wage it, that soe you may ouer­come. For wee cannot expect, as a frui [...]e of this warre, but either great felicity, or great misery; since the triumph of this victory is to be, God possessed for all eternity; and the losse by being vanquished, is the losse, and that for euer, of almighty God.

O that a man were able to thunder out soe strong a voice, as that it might reach to the eares of all mankinde; and might astonish them with the feare of hell, & encourage ch [...] with the hope of heauen! O you Sonn [...] [...] Adam, how long will you be soe blinde as [...] to see this? how long will you be soe deafe, as not to heare this? how long will you be soe in­sensible, as that this truth will not be able to penetrate to the very lowest, and mo [...]t inward part of your harts? Tell mee; why haue you rendred your selues soe basely, vnder the fee [...]e of your enemies; and why doe you runne after them, with your hands tyed vp, without either feare or shame? Doe you not know that bee whoe suffers himselfe to be ouercome by sinne, Iohn, [...]. vs taken pri­soner by the deuill? Doe you not knowe that the wages which sinne giueth is death, both of body & soule in hell, and that for all eternity? why doe you wish your selfe soe ill, as to goe hunting after [Page 102]Your owne mischeife; giuing stabs as it were to your owne soules, by being soe mightily inra­ged for euery little offence which may be offe­red you? And why haue you not a feeling of the losse of God, & of his freindshipp; since you haue soe quicke a sence, when there is question of a little riches, or honour, which whether it be kept or lost, it makes you, in very deede, neither more nor lesse? what will you answeare in the day of visitation, and an­guish, which is coming towards you, when these shadowes being past, and this sinoake being vanished, you shall be summoned to leaue that flesh, which you loued soe much, and to forgoe this present world, which you soe esteemed, and you shall be presented before that rigorous Iudge, whome you will finde soe much the more seuere against you; as he hath founde you lesse obedient to him?

What would you haue him doe? would you haue him know you for his Caualliers, you who haue gone fighting in his enemyes campe, on their side? And whilest hee mainteyned you with his blessings, and euen with that very life, whereby you liue, you would needes obey the lawes of his mortall enemy, when, the whi­le, you detested his? what would you haue God doe? would you haue him pay you for the ser­uice which you haue not done? Into what rea­sonable minde can it sincke, that I should serue one man & demaund my pay of another? with what colour can I, who haue offended a man [Page 103]aske him a reward (when I haue do [...]) as of a faithfull seruant? Let vs not be deceiued, O men, in this; Noe man shall reape, Gal. 1 2. Cor. but according to that which he hath sowen. He who soweth in flesh, shall reape corruption; and he who will reape life, must sow in spiritt, for grapes grow not out of thernes, nor figgs out of thistles.

I had forgott my selfe for I was speaking to dead men, as if they were aliue. What doth it profitt to sound a trumpett to him whoe is in the profundity of deafenes? what doth it pro­fitt mee, to say Heare this, to men with whome it enters not, euen by the very first gates, of their hart. What shall we doe, O Lord? for now I se [...] that the threat which was made by the Prophet Esay is fulfilled. Hearing you shall beare, and [...] vnderstand, and seeing you shall see, Esay. and yet not see. For neither words nor scourges, nor swee [...]e vsage cann suffice to waken those miserable creatures out of their deadly sleepe; till their end arriue, when they must heare the sentēce which sends them to Hell, and then must feele eternall torments, without any remedy thereof. A great misery is this, & hee is happy, whome our Lord hath deliuered from it; giuing him notice of his wicked wayes, and a will to walke afterward, in such as are good. Remember you therefore that day, wherein God called you, and know that then God opened your eares, and eyes, to the end that you might both see, and heare; [...] ­verely and as truly, as if he had cured some pe [...] ­son, who had beene blinde, and dumbe. And [Page 104]remembring it, giue great [...]hankes for the same; since a guift was then giuen you, if you dispo­sed your selfe well to receiue it, which is more worth, then all things els; since freindshipp with our Lord, was giuen you, to which noe other thing may be compared. And lett the signe of your true gratitude, be a faithfull care of perseuering to keepe your eyes, and cares open towards Almighty God. For hee would be much more blame-worthy, who should fall when his eyes were open, and might see that hee were falling; then another whoe had noe eyes in his head. It is one thing for a soule to doe absurd things; another thing, for a man, who is of iudgment. And soe the fall of one, whome our lord hath raysed, and placed vpon his feete, and giuen him light, wherewith to see; is more displeasing to his diuine Maiesty; then they which he tooke, before they knew or loued God. I beseech you therefore admo­nish those new Caualliers of the king of hea­uen, that they vndertake not this busines in iest, since both the punishment of negligence, and the reward of due care which is taken in it, is noe matter which indeede endureth iest. God is a great Lord, and he will be serued with much diligence; and hee inflicted noe lesse pu­nishment vpon the sloathfull seruant, then to cast him bound, hand, and foote, into exteriour darkenes; which signifies a being excluded, from all the blessings of God, and of his howse.

And since to the end that wee may be fauorits [Page 105]with an earthly king, and to acquire the posses­sion of a little earth, there is a necessity of ta­king care, of watching, of troubles, yea and sometymes, euen of shedding bloud; lett not them grow faint, in the combatt; since God whose cause it is, will be their captaine in the strength of whose arme, they shall infallibly goe victorious out of the feild.

The enemy whome they are to ouercome, and the Cittie which they are to subdue, is their owne proper will. Let them place that will, be­fore themselues; and against that, lett them le­uell all their shott; and to that let them say. Thou art the enemy of God, since thou desirest that which is contrary to him, and therefore thou art my ene­my. For I wholly belong to God. I am the fre [...]nd of his freinds; and the enemy of his enemyes. I will haue noe peace with thee, that soe I may haue noe warre with God. Lett God raigne in my hart, and not myne owne disordered will. I will gouerne my selfe according to that, which hee commands, and not according to that I list. I will beg of my God, that hee will be pleased to shew mee his holy will, and that shall be my lawe, though myne owne will would faine haue it otherwise. Let it paine mee or let it please mee, I am resolued to [...]e my selfe fast to God, since besides that I owe to him otherwise; he was fastned to the Crosse for mee. Nay I am vndone if I goe not to him, since all that which comes not to him heere, with loue; shall be deuided from him, in the next life, by his hate. Let it cost me my bloud, N [...]b. 25. soe that I may not loose my God, but that I may heare [Page 106]this word from his blessed mouth. Reioyce thou good and faithfull seruant, enter thou into the ioye of thy Lord. In fine, all that which passes is very short; and all this is temporall; and the rest eter­nall; all this is light, and that, is full of waight. And therefore let vs say from the hart, with Da­uid. Ps. 26. One thing haue I desired of our Lord, and that will I seeke, that I may dwell in the howse of our Lord for euer. And lett this be our conclusion, that heauen did neuer cost deare. Our Lord graunt it to you, and to vs all, euen by his owne de [...]re bloud. Amen.

A Letter to a great Lord wherein he treates of the knowledge of God, and of a man's selfe; and how he was to proceede towards his vas­salls.

THE peace of our Lord Iesus Christ be euer remayning with your lordship▪ The holy S. Augustine desired two things of our Lord, saying, Graunt to mee, O Lord, that I may know thee, & that I may know my selfe. These two are things, which we must all desire, and noe man is to be found without them, vnlesse withall he desire to be found without saluation. The Temple of Salomon consisted of two partes; Both of them were holy, but yet one of them, was more holy then the other. That parte which was lesse ho­ly, was the way, to the other, which was more holy. The first is the knowledge of a man's selfe; which certainely is a holy thing; & it is the way to that Sancta Sanctorum, which is the knowledge of God; where our Lord makes answeare to our demaunds, and remedies our necessities; and where we finde the fountaine of life. For this, saith our Lord, is true life, that wee know thee, and whome thou hast sent, Iesus Christ.

But now, this soe high thing, namely the knowledge of God, is not to be obtained, without [Page 108]that other, which seemes soe lowe, namely the knowledge of ones selfe. It is most certaine, that noe man euer saw God, vnlesse first he saw himselfe. Nor is it safety for any man, to fly high, vnlesse he haue the counterpoyse of knowing himselfe, which makes vs thinke basely of our selues.

Amongst all the other fauours of our Bles­sed Sauiour, there is noe doubt, but that his dis­ciples would be standing to looke at him, with exceeding great gust, whilst he was ascending vp to heauen vpon Ascension day, since there was noe remedy, but that they must needes forgoe his conuersation; that conuersation which can carry noe disgust with it. And they found great comfort, in looking vpon the way by which he passed, and towards the place to which he went. But what did our lord com­maund them? Not certainely, that they should be still casting vp their eyes to heauen, though that seemed to be an excellent thing; But he said thus to them; You men of Galilee, why doe you stand looking vp to heauen? Giuing vs there­by to vnderstand, that although it be a very sa­uoury thing, to looke towards God, yet it con­cernes vs alsoe to study our selues. First for the reuerence which wee owe to God vpon who­me we cannot looke, but with great confusion, considering how vnworthy we are thereof. And secondly, because when a man forgetts himselfe, he is instantly apt to become wan­ton; & not seeing his owne faultes, and frailty, [Page 109]he growes to loose all holy feare and he proo­ues light, and giddy, like a ship which being without ballist, looses the ankar, when any tempest rises, and the end thereof is to be car­ried hither & thither, till at last it be brought to suffer wrack. I neuer saw any soule remai­ne in safety, but by the knowledge of it selfe. Noe building can be sure without deepe founda­tion; and that tyme is well imployed, which is spent vpon the reproofe of a man's owne soule. It is full of profitt, towards the amend­ment of our faults, if we will examine them. What kinde of thing is a man who examines not, and knowes not himselfe but a howse without a window; but the sonne of some widdow ill brought vp, who for want of cor­rection, is growne wicked; but a measure, without all measure, and rule, and which the­refore is a false measure. And finally, what is he but a man, whoe is indeede noe man? For he who considers not himselfe, doth neither go­uerne himselfe like a man, nor doth he vnder­stand, or possesse himselfe; but why lest he is able to tell many storyes of other things, he can giue noe account of himselfe, at all. These are they; who hauing forgotten themselues, take such paines to vnderstand the liues of others; and hauing shut vp their eyes to their owne defects, haue yet more then a hundred eyes open, which stand in continuall watch ouer the errour of other folkes. These are they, who obserue, and aggrauate the errours of [Page 110]their neighbours, and neglect their owne. For in regard those errours of others are beheld by them, more continually, & more close at hand; they seeme greater to them, then their owne, vpō which they neuer looke but from farre of; & soe, how great soeuer they be in themselues, they seeme little to them. From hence it procee­des, that in their conuersation, they are soe in­tractable, and soe rigourous; for iust after the rate of their hauing noe consideration of their one infirmities, they haue noe compassion of others.

I neuer yet saw man, who was curious in the cōsideration of himselfe, who would not alsoe, easily passe ouer the fault of another, and what­soeuer that man be, who is seuere against ano­ther when he falls, giues strong euidence, whe­reby it is proued that he considers not his owne defects. Soe that, if wee desire to fly, from this soe daungerous kinde of blindenes, we must be sure to view & reuiew; what kinde of things our selues are, that soe when we finde how mi­serable we be, we may cry out for remedy, to our lord Iesus. Because indeede, hee is Iesus, that is to say a Sauiour; but yet of noe other, then such as know, and bewaile their owne mise­ries, and who receiue ( indeede, if they can; and, in desire, if they cannot) the holy Sacraments of the Church, that soe they may be cured and saued. And although for the making vs know our selues, God, and his Saints, haue declared, many and many things to vs, yet he whoe shall [Page 111]attentiuely behould that which he may ob­serue to passe within his owne hart, will finde soe many things for which he must despise him selfe, that, with horrour, he will cry out, from the bottome of that Abisse, and say, there is noe end of my miseries.

Who is he that hath not erred, in those things wherein he thought him selfe most sure? who hath not desired, & searched after things, as cō ­cerning that they were good for him; which yet afterward, he found to be full of preiudice? Who will presume to know any thing, since he hath beene deceiued innumerable tymes? what thing is more blinde, then a man, who knowes not soe much, as what he is to aske of God, as S. Paule tells vs? and this comes to passe, Rom. 2. be­cause we know not soe much as what is good, for our selues, as it happened euen to the same S. Paule. Who begging of God, that he would free him from a particular temptation, Rom. 2. Cor. 12. concei­ued that he had asked a right; but it was giuen him to be vnderstood, that indeede he knew not what he asked, nor soe much as what was good for him. And now who will put cōfidence in his ability, to know euen soe much as what he should Iudge, & desire, concerning himselfe, since he, whome the holy ghost inhabited, did aske that, which was not good for him, to ob­taine. Certainely, our ignorance must needes be very great, fince we erre soe oftē in those things, wherein it imports vs soe much not to erre.

But now though sometymes, our lord should [Page 112]teach vs to know what is good, yet who doth not see, how very great our weakenes is; and how we fall flat vpon our faces, in those things, wherein it concerned vs to stand vp right. To whome hath it not occurred many tymes, to propound the doeing of some good thing, and yet to finde himselfe ouerthrowne, and ouer­come, by that wherein he tooke himselfe to be most inuincible. To day wee lament our sin­nes with teares in our eyes, and we purpose to refraine them afterward, and yet, euen whilst the same teares are still wett vpon our cheekes; some new occasion of sinne is offered, and wee­ping because we fell, we committ that very thing, for which we may haue cause to weepe againe; receiuing the body of our lord Iesus-Christ, with much cause of being confounded, for the irreuerence which we haue committed. For the tyme hauing beene but short, since we harboured his pretious body in our bosomes, it happens sometymes, that by some sinne, we driue his grace out of our soules. What care is soe weake, and light, which chaunges soe of­ten, vpon the warning of all windes, as wee? Sometymes merry and sometymes sadd; now deuout, and then distracted; now full of desire tending to heauen, and then following the world, and euen dropping downe to hell. Now hee abhorres a thing, and instantly he loues that, which he abhorred. He casts vp that which he had eaten, because he found it charge his stomack, and presently he eates it vp againe, [Page 113]as if he had not cast it before. What thing can there be, with such variety of coulours in it, as a man who is made after this sort? what Image can they painte with soe many faces, and soe many tongues, as this kinde of man? How truely said Iob, Man neuer remaines in one and the same state. Iob. 14. Iob. 7. And the reason heereof is because he is ashes or dust, and his life, a winde. Now what a sott should hee bee, who would seeke for any repose or rest, betweene dust, and winde? I doe not thinke that there could be a more hedious thing, then if we were able to discerne to how many seuerall dispositions one man is subiect, in one onely day. His whole life is a very masse of mutability, and frailty. And that, which the scripture saith, agrees well to him, Eccl. 27. The foole is as chaungeable as the Moone.

But now what remedy shall wee finde hee­reof? Certainely we can haue none better then to know our selues for Lunaticks. And, as in former tymes they carryed a Lunatick person to our Lord Iesus Christ, that he might cure him; soe lett vs goe for cure, to the same lord Iesus. The scripture saith, that the euill spiritt tormented that man, and that sometymes he cast him into the fire, and sometymes into the water; and the very same happens to vs. Sometymes wee fall into the fire of couetousnes, of wrath, & of enuy; at other tymes into the water of carnality, of tepidity, and of malice. And if wee consider, vpon how large accompts wee stand obliged to almighty God, for the tyme past; and how [Page 114]little amendment there is in the tyme present, we will be sure to say, and we may doe it with much truth. The sorrowes of death haue enuironed mee, the dangers of hell haue hemmed me in.

O danger of hell, which is soe mightily to be feared! And who is not hee, that will not watch with a hundred thowsand eyes, that he may not be put to welter in that profound Lake; where hee shall eternally bewaile the temporall delight, which he hath vnlawfully enioyed? who will not take care of his way, least otherwise he be found wādering from all happines? where are the eyes of that man, who sees not this? where are his eares, whoe heares not this? where is his pallate who tastes not this? It is a cleare testimony of death, not to performe the actions of life. Our sinnes are in­numerable, our frailties are great, our enemies are stout, crafty, and many; and they hate vs home. That whereof wee are in question, is either the gayning or loosing of God, for all eternity. How comes it then to passe, that in the middest of soe many dangers, we can estee­me our selues secure; and vnder the weight of soe many woundes, we doe not feele the paine thereof? why seeke we not for some remedy, before the night steale vpon vs, and before the gates of all succour, be shutt vp against vs? when those foolish virgins shall cry out, Matth 25. 1. Cor. 11. and it shall be answeared thus, I know you not.

Let vs therefore know our selues, and we shall be knowne by almighty God. Lett vs [Page 115]iudge and condemne our selues, and soe we shall be absolued by almighty God. Lett vs place our eyes vpon our owne faultes, and soe there will be mercy enough for vs, & to spare. Lett vs consider our owne miseries, and we shall learne to haue pitty vpon those of others. Eccl. 31. For as the scripture saith, By that which is in thy selfe, thou shalt come to know that which is in thy neighbour. If I see my selfe fall sometymes by frailty, I shall thinke that it may happen soe to my neighbour, and as I shall be gladd to haue my fault pittied, soe will I haue pittie vpon other men. When my betters doe me a disfa­uour which I feele much, I must thinke that my inferiours will be troubled after the same manner, if I disfauour them. If I be sadd, I desire comfort; and my neighbours case is the same. I am troubled at an ill word which was spoken to mee, and I say. That I am made of flesh and not of iron; & this serues me for a proofe, that my neighbour is alsoe made of flesh, & feeles the like affliction, vpon the like occasion. The ill cōditions of some men, giue me trouble; and I wish that they would mend them, that soe they may not occasion mee to sinne, and my neighbours desire the same of mee. Wee are all made of the same mettall, & there is noe better rule by which I may liue with my neighbour, then to marke attentiuely, that which passes within my selfe, since hee, and I, are one.

He who practises this point of mercy with his neighbour; may safely passe on to the [Page 116] knowledge of Christ our Lord to be releiued by him. Mat. 5. For the mercifull, shall obtaine mercie. But otherwise, he will heare that, which the scrip­ture saith, He whoe shutts his eare against the voyce of the poore, Pro. 21. that man shall cry out, and not bee heard.

All man kinde is poore; nor is there any one of that race, whoe is not subiect to some necessitie. Lett vs consider well, if we be deafe to the miseries of others, for soe will God be to ours. Mat. 7. Let noe man thinke, that Christ our Lord, will measure to vs with any other measure, men as we measure to others. Lett noe man thin­ke, that he shall obtaine pardon, if he afford not pardon. The vntoward man, shall meete with vntowardnes; the troublesome man, with troubles; the offensiue man, with iniuries, and the charitable man, with mercy. For, to sowe thornes, with a man's neighbour; & to thinke of gathering sigges, at the hands of God, is wholly impossible.

Now because we consider not this, there are very few whoe finde themselues entertey­ned; by almighty God with sweetenes; and there are many who complaine, that God for­getts to releiue their miseries; and they mar­uaile how hee can send them such store of trou­bles, both within, and without; especially since his very name, is, Mercifull, and the shewer of mercies; and since he inuites men to seeke for succour at his hands. They beg, they seeke, and they finde noe remedy; and from thence [Page 117]comes their complaint. But if they were not deafe to that law, which God published in his ghospell, saying, with the selfe same measure, whe­rewith you measure to others, Mat. 7. it shall be measured to you againe, they would plainely see, that themselues are they, whoe are wanting to their neighbours, and consequently are wanting to God in their persons; and therefore it is, that God may seeme to bee wanting to them. Let them complaine in themselues, in that they haue noe charity with their neighbours. For God, is full of Charitie, for his parte; but it is not reason, nor will hee exercise it, towards such, as are wanting in it to their neighbours. And if at any tyme he impart temporall bles­sings, to such a one as is vncharitable towards others, what good will those blessings doe that wicked man, if withall he loose himselfe. But God will not giue him any such thing, as may make him indeede the better by it, but vpon condition that he carry himselfe as he ought towards his neighbours.

Let vs therefore know our selues, and lett vs be towards others, as we desire, they should be towards vs; and soe let vs passe on towards the knowledge of God, and from the Sancta to the Sancta Sanctorum. And lett vs lift vp our eyes to our Lord, whoe was placed vpon the Crosse, for our saluation, and in him wee shall discerne, both more, & greater blessings, then wee discouered miseries in our selues. And if by thinking what we are, we grow [Page 118]sadd, through the consideration of our grei­uous sinnes past, and through the daungers which are at hand; we shall be refreshed by looking vp to him, when, wee consider, both how truly, and how superaboundantly he payd that, which we owe, & purchased that strēgth for vs, whereby we might subdue our enemyes.

It is he who secures vs, but, vpon cōdition, that wee relye on him. And what O Lord, shall hee feare, who followes thee? At what shall he tremble, who loues thee? Who shall be able to sett vpon that man, whoe takes thee for his defence? How shall the deuill be able to carry him away, who is incorporated in thee? Or how shall the eternall father forbeare to loue that creature whome hee perceiues to be in his sōne, as the b [...]aunch is in the vine? Or how shall the sonne faile to loue that man, whome he per­ceiues to loue him? Or how shall the Holy ghost forsake that creature, whoe is the tēple, which himself inhabits? we possesse greater benefits in Christ our lord, then wee are full of miseries in our selues; and we haue more cause of hope when wee behould him, then of distrust when we cast our eyes vpon our selues. Nor is there any cōfort, or resting place for such a one as is discōforted in himselfe, but to looke vp to this Iesus, vpō the Crosse; whome God ordayned for the remedy of all such as should be woun­ded, with the bitting of spiritual serpēts. For as anciently God commaunded that they should erect a Serpent of brasse; that all such a should behould it, might be cured of the wound of [Page 119]those corporall serpēts, so he who shall behould Christ our lord, with faith & lone, shall liue, and he, on the other side, who behoulds him not, shall not faile to dye. He who findes himself all afflicted, & wounded, shalbe refreshed, if he loo­ke vp hither, as Dauid did, whē he said. My soule, was troubled within mee, Ps. 41. & therefore will I remēber thee, & the land of Iordan, & Hermō, & the little hill.

Hee who behoulds himselfe, and there dis­couers soe many abhominations, is troubled at himselfe, and he hath reason. And not finding one houre exactly well spent in his whole life, but seeing his sinnes to be many & great, & his good deedes to be so few, & weake what should he doe but be troubled, when he findes himselfe soe vnable to make a good accounte, before soe strict a Iudge? Only he must remēber Christ our lord, cōsidering what he wrought in the land of Iordan, & vpon that little hill: and bewayling his sinnes, and receiuing the holy Sacraments, hee must liue in obedience to the commaundemēts of God, and of his Church; and soe as a sonne, he may hope for the inheritance of heauen.

He must alsoe call to minde, that which was wrought by our lord in those hills of Hermon, which are many & in the little hill alsoe. Which whether it be that of Horeb, where God gaue the lawe, or whether it be some other hill, doth not soe much import vs, who are Christians; whose vnderstanding Iesus Christ hath ope­ned towards the conceiuing of the scriptures, and he vnderstands them, who vnderstands [Page 120]Christ our Lord in them, who is shutt vp the­rein, as a graine of corne may be, in an eare, or as wine, is in the grape. And therefore the end of our law is Christ our Lord; for all the lawe rests in him. Cor. 10 The hills of Hermon, both they which are within the land of promise, and without it, as also the little hill, doe all signify but one hill, which may iustly be said to be a little one, and to be of Herman. And this is Mount Caluary, where our redemption was wrought, by the shedding of the blood, of the sonne of God.

Now to the end that wee may knowe, how well this name may be applyed to Mount Cal­uary, it is to be vnderstood that Hermon signi­fies malediction. And how can Mount Caluary be better expressed, then by the name of male­diction; since it was the place to which they car­ryed malefactours to be executed; whome the scripture calls accursed, because they were to be soe punished. And because Christ our Lord saw, that we were to be accursed, and adiudged to euerlasting malediction, hee was pleased, through the immensenes of his Charitie, to take our maledictions vpon himselfe, I meane the punishment of our sinnes, that soe his be­nediction might descend on vs. S. Paule, expres­ses thus much after this manner. Gal. 3. Christ was made malediction that so his benediction might be communicated to the Gentiles. He was blessed, and we were cursed: But now the case is altered, and we chaunge persons, with one another. [Page 121]He tooke the place of the accursed, in being tormented vpon the Crosse, which was dew to vs; and wee are admitted to the freindship of God, and to be his sonnes, and the inheritours of the kingdome of heauen, with a thowsand other benedictions, which came from our Bles­sed lord Iesus Christ, in whome they remaine for euer.

O wonderfull exchaunge! that life should dye, to the end that death may liue. Benediction is accursed, that soe malediction may be blessed. The sound man is wounded, that soe the woun­ded man may be cured. The sonne is treated as a slaue, that soe the slaue may be adopted for a sonne. They most cruelly handle him who de­serues all pitty; and all the fauour and Regalo falls vpon that person, who deserued hell. In fine what shall we say? They apprehend the in­nocent, and they release the guilty. The iust man payes for sinnes, Innocency is cōdemned, and the wicked man is iustified. What did Christ our lord choose for himselfe? Our afflic­tions, and our miseries, to be his recreations & delights. What shall wee say to such a charity as this; but that we are to praise and blesse this lord, day, and night, who hath wrought our redemption; and saluation by a way, which put him to soe much cost.

This is indeede that hill of Hermon, that little hill; and this soe truly, as that he was estee­med by the relation of the Prophett Esay, Esay. 53. for the meanest amongst men. And for this reason our [Page 122]Lord himselfe saith, Ps. 21 I am a worme and noe man but the dishonour of men, and the abasement of the people. O thou honour of men, and angels! and how canst thou be the dishonour of men? Thou, who art the aduancement of thy peo­ple, and who art the glory both of heauen and earth, what could make thee grow to be the abasement of thy people, but onely thine owne great Charitie. For thou to honour vs, didst endure soe great dishonour, that as wee are wont to say of some very base vnworthy man, that he dishonours his whole stocke, soe did they alsoe say of thee, that thou disho­nouredst the whole race of mankinde. Bee thou Blessed without end. For all the honour, which all the race of mankinde possesses, co­mes from thee, and through thee. Thou gauest it by the coniunction of thy selfe to them, ma­king thy selfe man, and dying for men and exalting them to an equallity with Angells, and euen with Seraphins, if themselues will; and ordeyning, that the sonnes of sinnefull Adam, they may become the sonnes of God. and the heyres of thy Father, and coheyres with thee; as being thy bretheren, and yet thou; O Lord, art called the dishonour, and abasement of the people. Thou didst abase thy selfe O Lord to exalt vs; thou didst abase thy selfe belowe all men, that thou mightest rayse vs, about the Angells.

What shall wee render to thee O Lord, [Page 123]for soe great fauours; but onely that we must tenderly, and profoundly knowe, that if wee haue any thing, if wee be fitt for any thing, and if we be any way acceptable to almighty God, it is wholly by thee; And wee must yeild thee all thankes, and praise, for that thou being what thou art, wouldest yet vouchsafe to offer thy selfe to sufferance of soe great afflictions, for such wretched things, as wee are. Thou diminishedst thy selfe in that little hill, that thou mightest exalt vs to that great hill. Thou dyedst on Mount Caluary, to the end that wee might liue in the mountaine of heauen. And by the malediction which fell vpon thee the­re, thou diddest purchasse, and thou wilt impart to vs that happy benediction of thine. Come you blessed of my father, possesse, the king­dome which is prepared for you. They cursed thee, O Lord, and thou blessedst vs. Thy death giues vs life, and thy affliction, ease; Since thou wert content to be iudged, it is reason that thou alsoe be our Iudge. Lett vs therefore reioyce since hee who loues vs soe much, is to be our Iudge; and wee will goe confidently to iudgment, since the Iudge is of our owne flesh and bloud.

If wee know not what wee may doe, for the pleasing of Almighty God, lett vs looke vp to Christ our Lord, and he will teach vs meekenes, from that Crosse. Who being amongst wicked persons, did not curse [Page 124]them, who cursed him; nor did he reuenge himselfe, though he had power enough, ouer such as did him mischeife: He despised honour, and to be rich, and to be regaled. And to obey the will of his father he offered himselfe to the Crosse. Hee who wants knowledge, let him come to heere this Doctour, as he is sit­ting in this Chaire. He whoe will heare a good sermon, let him come to Christ our Lord, being in the pulpitt of the Crosse, and he shall be free from errour; because Truth which is Christ our Lord himselfe, shall free him. And if wee be chaungeable, and weake, in working, let vs looke vpon this author of our faith, and see how he is nayled to that Crosse, both hand and foote; and that immoueably, to the end that, by his grace we may be constant, & per­seuerant in doeing well. He who will goe to Christ our Lord, for the cure of his incon­stancy, shall obtaine a perseuerance, like that of Anna, 1. kings 1. the mother of Samuell, of whome it is said; That she turned her countenance noe more to­wards seuerall wayes. He who dwells in Christ our lord, doth not wander hither and thither, but stands fast in goodnes, according to the Scripture which saith, that such a one is euer cleere, like the sunne; Eccl. 27. and that his light is not diminished. For hee who is in Christ, participates of Christ. And so as Christ is Iust, he is alsoe Iust, if Christ be firme, he is alsoe firme, though in a farre in­feriour degree. For, as in one body, there is but one spirit, which diffuses it selfe, through all [Page 125]the partes of that body, and they all liue by one humane life; and not one of them by the life of a man, and another by the life of a lyon, or any other beast, soe all they who are in Christ our lord, liue by his Spirit, as the braunch liues by the life of the vine, and as the members liue, by the head. And hee who possesses this Spirit, is like to Christ our Lord, and partakes of his conditions; although (as I said), it be in a farre inferiour degree. And hee who hath not the spirit of Christ; Rom. 8 let him hearken to S. Paule who saith, If any man haue not the spirit of Christ, that man is not of Christ.

Lett a man therefore view and reuiew himselfe, to see if he finde a conformity of his soule, with that of Christ our Lord; and if hee haue it, it will be easy for him to keepe the commaundements of Christ, since hee is of the same condition with him. And though he be not yet, of conformity with Christ lett him goe to Christ, and beg his spirit of him, whereby he may be strengthned, according to that which Dauid desired, thus, Confirme mee with thy principall, or cheife spirit. For it will profitt mee little, Psal. 50. that Christ came into the world, if withall he come not into my hart. Christ brought downe goodnes, peace, and Ioy in the holy Ghost, with many other benedictions. If I liue in wickednes, warre, vngodly melan­choly, or inordinate delight, Christ our Lord dwells not in my soule. And it is in effect, with mee, as if he had not come into the world at [Page 126]all, sauing that it will turne to my greater miserie; for I shall be punished soe much the more, because I would not admitt of that sal­uation, which was offered mee, with so good a will.

Christ our lord dyed for vs all, and is ready to receiue vs all. Let vs make towards him; though it be but to doe him curtesy; and let vs not permit that soe great, and pretious labours and afflictions of his, may remaine fruitelesse. The price of them are our soules, if wee will carry them to Christ. Let vs cast our selues downe at his feete, detesting our sinnes, and our for­mer wicked life; distrusting our owne know­ledge, and worth, and strength; and so, perse­uering to beg, to knock, and to cry out, he will fill vs with knowledge; how to addresse our selues, and with power to worke; and with perseuerance, that wee may not fainte as it is written, Esay 40. They who confide in our Lord, shall proceede from strength to strength, they shall take the wings of an egle, they shall fly, and not faint. And since there are more excellencies in Christ our Lord then there are miseries in vs, let vs goe on towards him, acknowledging that hee is our onely remedy; for by this meanes we shall not dispaire through our owne miseries, but take comfort and partake of his excellencies.

This my lord, seemed sufficient to me, for the addresse of a person who hath a minde to draw neere to God. But because in your lordship, the­re is the capacity of two persons, your lordship [Page 127]will haue neede of two rules. That which is said, may suffice forasmuch as cōcernes your owne particular person; but in respect that you are a man, who haue soe great charge ouer soe many others; it wil be necessary for you, to haue more & more care of your selfe. For there are many, who for as much as cōcernes their owne particular cōscience, are good men; & yet they faile in being good Lords, & good Magistrats. And this second parte is more hard, and it is the worke of one who is a kinde of perfect man; for it takes that first kind of goodnes for graun­ted, and then passes further on. For hee whoe forasmuch as concernes himselfe, is not Iust, will not be Iust in what he ought to doe to­wards others. But yet it suffices not for one who hath charge ouer many, that hee be Iust, for as much as concernes onely his owne particular person. Ely. for his owne part was a good man, but he was not good for as much as concerned his sonnes, since he for boreto punish them; & therefore he was greiuously punished by al­mighty God. So that, great lords haue neede of a manyfold kinde of goodnes, since they haue a manifold kinde of person.

As for this second part, which to be, con­cernes a cōmon or publique person, me thinkes there is noe better glasse, wherein a man who is a lord ouer others, ought to looke, then vpon that lord of men and angells, whose person he represēts. Hee who sitts in the place of another, it is but reason that he haue the properties [Page 128]of him, whose place he holds. A lord of vas­sailes is a Lieutenant of God who ordaines, that some shall gouerne and commaund, and that others shall obey. He who resists those for­mer, doth by the testimony of S. Paule, resist she ordination of God, Rom. 13. who disposes of all things according to subordination.

Now therefore lett a man consider, what office God exercises towards man; and soe a great lord shall know how hee is to carry him­selfe towards his people. God chastises such as erre, without any acceptation of persons, and in this he is soe strict, that he hath not any, who is so great a fauourit of his, but that he shall pay soundly for it, if he giue iust cause. Nay he pardoned not soe much as his owne sonne, though hee owne nothing for himsel­fe, but onely because he obliged himselfe, to pay for the sinnes of others. Without faile he must needes be farre from acceptation of per­sons, whoe punished with soe great seuerity, his onely begotten sonne, and such a sonne, and soe deerely beloued, and that for the sinnes of others. There is nothing which should haue power, to make him who gouernes, forbeare the doeing of his duty; but he is to stand like the stalke of a ballāce which leanes not, either to the one scale or to the other, that so cuery man may haue his owne. There is noe state but it would perish and be vndone, if publique bu­sines should be ledd, after the pace of particu­lar affections. And at an instant doth that per­son [Page 129]leaue to be publique, when he hangs neuer soe little towards the particular.

Now since the respect of priuate profitt, must not bend him who gouernes, much lesse must the respect of any other man's profitt make him bend, since he owes more to himselfe then to any other. Christ our Lord is the patterne which is made for all; not onely forasmuch as concernes the priuate cōscience of a particular man, but forasmuch alsoe as concernes any pu­blique person. For hee was a king and soe he is, though not after the manner of this world. But being in the chaire of his Crosse, hee said to his mother, Woeman behould thy sonne. To giue vs to vnderstand that hee who is in the place of a pu­blique person, must renounce all particular in­clinations, though it should regard his very Mother. And the same example, he alsoe gaue vs, when at some other tymes, he would speak with lesse tēdernes to that Blessed Mother of his. To teach vs how carefull wee must bee, to keepe our selues cleere from particular affection, though some be angry at it, and though our selues endure paine by it, rather then to cherish them, with disgust to God.

There is nothing, to which great lords ought to attend so much (that so they may be well, both with God and man) as truly, & cordially, (and like men who liue in the presence of God) to remaine euer faithfull, & firme to him, with out hanging either to this way, or to that. And this will be easily performed by that great man, [Page 130]who shall attentiuely consider, that he is but the Minister of God; as one who but meerely executes, and must not exceede the commission which is giuen to him. God places not great. Lords in the world, to the end that they may doe, and vndoe, what they list; but to execute the lawes of his holy will. And though they may account themselues lords, yet are they still vnder the vniuersall Lord of all, in comparison of whome, they are more truly vassailes, then their vassailes are theirs, and their power is as truly limitted as their vassailes power is foras­much as concernes the dispensing with what they ought to doe. Soe that he is to be more fauoured, and beloued, who hath most right on his side, and he is to be most punished, who deserues it most. And thus may any lord re­semble the true lord of all, if without accepta­tion of persons, he giue to euery one according to his workes; yea and if sometymes he punish most, such as are most fauoured by him. Both because reason would require, that they should offend him least; and for that alsoe they must not thinke that because they are beloued by him, they may take occasion to doe what they list, & that which reason alloweth not. Freind­ship should last as long as vertue doth, and en­mitie, or opposition, as vice; For if it be other­wise, woe be to ihem, who call good, euill, & euill, good.

Your lordship must consider besides, that God hath placed you, in the eyes of many; [Page 131]whoe take that to be a rule of their liues, which they see you doe. Make account that you are seated in a high place, and that your speech and fashions are seene by all, and followed by the most part of men. If such a fashion be taken vp in Court, if such a manner of speach be vsed there, all men procure to follow it. And if it were the custome amongst great lords, that when one should giue them a buffet vpon one cheeke, they would tender the other, and if it were the fashion for thim, to abhorre sinne, and to take it for a point of greatenes, to obey the lawes of Christ our Lord, without doubt, in­feriour men would hould it an honour, to doe that which they saw practised by great persons. And for this reason, I beleeue, that the Prelats of the Church, and the lords of the world, are a cause of perdition, to the most part of soules.

I beseech your lordship, that as you are a particular man, you will looke into your selfe with a hundred eyes, and that, you will looke into your selfe, with a hundred thowsand, as you are a person, vpon whome many looke, and whome many follow. And take care, to carry both your person, and your house, soe or­dered, as the law of Christ requires; that hee who shall imitate your lordship, may alsoe imitate Christ our Lord therein, and may meete with nothing to stumble at. The vulgar, is without doubt, but a kinde of ape. Let great men consider what they doe, for in fine that will be followed, either to their saluation, if [Page 132]they giue good Example, or for their condem­nation, if it be euill. And this consideration a­lone should suffice to make great lords liue like soe many Saints, though it might cost them some trouble; considering how our lord Iesus, the sonne of God, would not be a king, but resolued by his labour and sweat, to giue rest, and peace to his subiects. And he fledd from prosperities and honours, least otherwise, he might haue giuen occasion of sinne to his seruants, who would haue thought, (if Christ our lord had followed them) that is would also haue beene their part, to pursue the same. All things are to be thought little worth, so that we may procure thereby, that God be serued. And let this be the finall conclusion; That soe much the more attentiuely, a man shall consi­der, and imitate Iesus Christ, so much the better man, and so much the better Lord he shall bee. For in him wee beganne, and soe also we will end in him.

A Letter of the Authour, to a Lady in the tyme of Aduent, and vpon this occasion he perswades her to dispose her selfe to receiue the Infant Iesus, and to loue him with feruent loue.

HOw busy will your ladyship bee, in this holy tyme, preparing a lodging for that guest, who is coming to you. Mee thinkes, I see you as earnest, as S. Martha, & yet as quiet as S. Mary Magdalen; that soe by your endea­uours, both exteriour and interiour, you may doe him seruice, who is drawing neere, since hee is soe worthy both of the one and of the other, and is, in fine, your lord. O blessed tyme wherein is represented to vs the coming of God in flesh to dwell amongst vs, Luke 1. to illuminate our darkenes, and to addresse our feete in the way of peace, and to adopt vs for his brethren, and to designe vs for the enioying of the same inheritāce with himselfe.

It is not without cause, that you desire his coming, and that you prepare your hart for his habitation. For this lord was desired long before he came, Agge. and the Prophet called him The desire of all Nations; Psal. 9. and indeede hee giues himselfe to none, but such as desire him. God heares the desire [Page 134]of the poore, for his eares are laid close to the sighing of our harts, and he cares for nothing els in vs but that. To such a hart hee comes, and cannot deny himselfe, as it is said in the Canticles. Cant. 4 Thou hast wounded my hart, O thou my sister, and my spouse; thou hast wounded my hart, by the cast of one of thyne eyes, and by a haire of thy head. Is it possible for any thing to be more tender, then that which is wounded, by the sight of a single eye? Is it possible for any thing to be more weake, then that which is tyed fast by one single haire? where now are they, who say, that God is hard to be obteyned, that he is rigourous to be delt with, and insupportable to be endured. Wee must quarrell with our selues, since, because wee will be looking many seue­rall wayes, we place not our sight vpon God; nor will wee shutt that eye of ours, which be­houldes creatures, that so with all our thought wee may cōsider God alone. Hee who shootes in a Crosse bowe, shutts one of his eyes, that hee may see better with the other, how to hitt the white; & we, the while, will not shutt vp all that sight of ours, which hinders vs from being able to hunte & wound our lord with loue.

Let him recollect, and make sure his loue, and lett him lodge it in God, whosoeuer hath a minde to obtaine God. For as God is loue, soe is he onely to be hunted, and taken with loue; and he will haue nothing to doe with them, who loue him not. And if they say, that they know him already as they ought; 2. Iohn. 4. S. Iohn will [Page 135]tell them that they say not true. But our lord who is wounded with an eye, is tyed with a haire. For that which loue takes, the recollec­ted and reflected thought conserues, that it may not be lost.

And to the end that men might be put into confidence, that they should be able to arriue to almighty God, and that hee hath noe minde to slipp away, he makes himselfe one of them, and layes himselfe in the armes of a virgin, swathed vp hand and foot, without power to fly from that man, who is disposed to seeke him. O celestiall bread, which descendest out of the bosome of thy Father, and art laid in the publique places of this world, inuiting as many as will, that they may come to enioye thee, and feede vpon thee. And whoe is hee whoe can endure to withhould him selfe from goeing to thee, and from receiuing thee, since thou giuest thy selfe, vpon noe harder cōdition, then onely that wee be content to hunger after thee? For doest thou peraduenture aske more of vs, then onely that a soule may sigh for thee, and con­fessing her sinnes, may receiue, and loue thee?

Great is the misery of those men, who when bread comes to seeke them in their owne howses, they choose rather to dye of hunger, then to stoope to take it vp. O sloath what a deale of mischeife thou doest! O blindenes, what a deale of benediction doest thou loose! O sleepines, what a deale of aduantage doest thou steale away! since considering the promi­se, [Page 136] that whosoeuer seekes shall finde, Mat. 7 & 21 Mark 11. Luc. 11 Iohn. 14. & 16 and he who askes shall obtaine, and to him who knockes it shall be opened; it is cleare that if wee proue not well, the fault is ours.

But what? shall things passe still after this manner? Though God himselfe is come to cure vs, shall wee still continue sicke? He being at the gate of our hart, crying out and saying, Open to mee, O thou my freind, and my spouse, shall we being all wrapt vp in vanities, Cant. 4. suffer him to stand calling there, and not soe much as open him the gate?

O my soule come hither, and tell mee, for I aske thee on the part of God, what, in fine, is that thing, which detaines thee, from goeing all, with all thy forces, after God? What doest thou loue, if thou doe not loue this Spouse of thine? Or rather why doest thou not loue him much, who did soe mightily loue thee? He had noe busines on earth, but to attend to the loue of thee, and to seeke thy profitt, with his owne losse. And what hast thou to doe in this world, but to exercise thy selfe, all, in loue of this king of heauen? Doest thou not see, how all that which heere thou seest, must haue an end, as also all that which thou hearest, which thou touchest, which thou tastest, and wherewith thou doest converse? Doest thou not see, that all this is but cobwebs, which cannot cloath thee, and keepe thee warme? Where art thou if thou haue not thy being in Iesus Christ our lord? what art thou thinking? what account art thou [Page 137]making? what doest thou seeke, out of that onely, one, complete God?

Let vs rowse vp our selues at last, & breake of this badd sleepe; Let vs awake, for it is broad day, since Iesus Christ our lord who is the light, is come. Let vs doe the wookes of light, since there was tyme wherein wee did the workes of darknes. O that the memory of that tyme, wherein wee know not God, might sèrue vs now for sharp spurrs, to make vs runne gree­dily after him. O that we could runne, O that wee could fly, O that wee might burne, and be transformed, into him. What must a creature doe, when he sees his creator made man, and all for loue of him alone? who euer heard of such a loue as this, that one louing another, should by loue be converted into that other. It is true that God loued vs, when hee made vs after his Image; but a farre greater worke it was to make himselfe after our image. He abases himselfe to vs, that hee may exalt vs to him. He makes himselfe man, that hee may make vs Gods. He descēdes from heauen, that he may carry vs thi­ther in his cōpany; and in fine he dyed, that he might giue vs life. And now shall it be possible that in the midst of these things, I should lye sleeping and without any sense of gratitude for soe great loue? O lord illuminate myne eyes, that they may not sleepe in such a death as this And thou who hast done vs this great fauour, Ps. 12. giue vs al­soe a right feeling of it. For otherwise, the greater the benefitt is, the more hurt it will [Page 138]doe vs in the end.

O Lord open thou myne eyes, that they may consider thee, descending out of the bosome of thy father; and entring into that of thy virgin mother, that I may giue thee great thankes for this benefit. Make mee able to humble my selfe for thee. Make mee able to consider thee lying in a maunger, insteade of a bed, crying out, through could & being opprest with pouerty; & make me learne thereby, how to cast all deli­cacy farre from mee. Make thy teares & sighes shew & sound themselues forth in myne eares, that soe they may mollify my hart, & that soe it may deliuer it selfcouer, as wax, to euery incli­nation of thy will. And doe not thou permitt, that God should weepe, and that man should haue noe feeling of it; for I know not at which of these two things, wee might wonder most.

Seale vp, O lord, thy wordes in my soule, that I may neuer sinne against thee. Let the blood which thou didst shed for mee, be gathered vp into my hart, and be thou all, my onely loue, that soe thou maist not repent thy selfe, of all these great afflictions, which thou enduredst for mee. It is I, whom thou soughtst, and whome thou seekest still; and for mee thou hast made all those tiltings, and triumphes, and shewed forth all thy liueries, and vndergone all that cost. Let me neuer see my selfe belonging to any other then thee, since thou hast deserued me soe well.

Come Madam, let that hart of yours, now pre­pare [Page 139]it selfe for God is vpon the point of being borne; and hee hath neither howse, nor bedd, wherein to lye. Let your hart be all inflamed with loue, for the Infant suffers much cold. And yet if your hart be but euen soe much as luke warme this Infant with his cold, will giue it greater heat. For how much the more cold he suffers for vs, so much the more loue, he shewes to beare vs; & where I finde my selfe to be more beloued, there am I obliged more to loue.

Exteriourly hee suffers cold, and yet, through the great loue he beares vs, he can endure noe cloathes; but he lyes naked as soone as he is borne, & naked they lay him vpon the Crosse, because in his bearth, & in his death, he shewed the greatest excesse of loue.

Madam, you must prouide a cradle wherein you may rock him a sleepe, which signifies the repose of contemplation, and see that you tend, and treat him well, for he is the sonne of a great high king, and he is the sonne alsoe of a virgin, and he takes much gust to lodge himselfe in the hart of virgins; for the meat he eates is flesh, which is crucified & dead. And because he hath a great deale of poore people, amongst his kin­dred, whome yet he loues deerely well, you must be alsoe sure to loue them, for they are the brethren of our creators. As soone as he is borne in your hart, you must take care to nurse him; and I beseech him to keepe and saue you, for his mercies sake. Amen.

A Letter to a certaine Lady, who is taught with what disposition she is to receiue Christ our lord, into her soule; and with what care she is to keept him, and of the great misery where into that soule falls, which committs mortall sinne, and what a great treason it is, to leaue God, and follow the deuill, especially for such as haue beene particularly fauoured by almighty God.

THE grace and peace of the holy ghost, be in your hart, and assist you in this holy tyme; that you may prepare your soule, for that Infant who is now to be borne. For he hath noe howse, but in those soules which are well disposed to receiue him. He comes as a straunger, and in great pouertie, Giue him your hart, Mat. 25 that soe he may say in the last day, I was a straunger and you receiued mee. But yet consider withall, that as there is nothing so much to be desired by you as to lodge this Infant in your soule, so is there nothing which requires more care and diligence, then to prepare, the lodging ready, in such sort as he desires. He comes in humility, and pouertie; and they who receiue him must be humble, and poore. He comes to vndertake great labours, and with labour that howse must be adorned, wherein he voutcha­fes to dwell. He is chast, and he loues such as are chast. And though he be very little, and a [Page 141]very Infant; yet withall, he is very great, and he is God; and soe it must be no little thing to prepare a lodging for a great God. Our lord is choise and nice, and by reason of some-one mortall sinne which some man makes litle dif­ficulty to committ, he refuses to enter into the soule. And if he be there already, one mortall sinne, sends him away. And when he is gone, he comes not back againe soe soone; but makes it plaine, by the difficulty which he hath to re­turne, with how great diligence he is to be kept, by vs; when we haue him there.

O my good lady, and how riche is he who possesses God, and how often in the day were he to looke downe vpon his hart, asking our Lord if hee be there? What chaynes should he cast about him of humble petitions and teares, begging of him as Dauid did, in these words, Psal. 21. O lord depart not from mee. How full of caution ought a man to walke, least he should doe so­mewhat, which might offend our Lord, & least being offended, he should be gone. For, if hee be all good, what shall it be to loose him, but to fall into the Abisse of all miseries? They are sadd things, which a soule feeles, when it hath lost God; and such, as will hardly be beleiued, though all the world should speake of them. This appeares well in our first parents Adam and Eue. For Eue, looking vpon the fruite of the forbidden, tree, it seemed very beautifull to her eye, and that if she might eate thereof, it would proue very pleasing to her, and giue [Page 142]her great contentment. But as soone ast she had eaten, her eyes were opened, to behould those great miseries, which came vpon her by that meanes, & experience taught her, that the bit­ternes of breaking the cōmaundment of God, was greater, then the pleasure to haue eaten the fruite. And then she saw, that the apparance which the forbiddē fruite had, of being soe very faire, and full of gust, was but a deceite of the deuill, who made a false glasse, for her to looke through. And hee alsoe gaue her a loathing, of those other fruites which God commaunded her to eate. Soe as they seemed vnsauoury to her, and she thought that all the gust, and hidden good, had consisted in that which God forbad.

O how many haue beene deceiued by the de­uill, through false imagination; he promising them contentment, & gust; & they afterwards, making bitter lamentation, for giuing credit to him, whom euen before they knew to be a lyer, & the father of lyes: and some, after the end of many labours, and teares, haue sweate hard, to returne into the freindshipp of God, though, through all their life, they continued with this dagger in their hart, of, How haue I offended God, hauing vouchsafed mee soe many blessings! And it seemed to them, as if they enioyed not the be­nefitt of his pardon, through the continual greife and shame, which they had for commit­ting the offence. Others there are, whoe being once gone away; neuer turne againe; like ill [Page 143]made hawkes, whoe flying from the fist of their Lord, fall to feede vpon carryon; and being soe fleshed, returne noe more; and ha­uing formerly tasted the foode of Angells, Luc. 15 growe to take delight in the huskes of swyne. Of these S. Peter saith, 2. Pet 2. That it had beene better for them, not to haue knowne the way of our lord, then to leaue it after it was knowne. And it happens to them as to the dogge who returnes to eate, what he had vomitted, & as to the hogg whoe wallowes in his myre from side to side. And our Lord himselfe said, Luc. 9 That he who puts his hand to the plowgh, and lookes backe is not fitt for the king­dome of heauen; but returnes to be worldly agai­ne, and is both made an obiect of scorne to the deuill, and is alsoe placed as a marke to fright others from offending God.

In this sorte did the wife of Loth vndoe her selfe. Gen. 19. For God hauing vouchsafed her soe great a fauour, as to deliuer her from the fyre, which came from heauen, vpon Sodam and Gomorrah, where shee dwelt, and com­maunding her not to looke backe againe, she obeyed not his voice; but turning her head backe, was transformed into a pillar of salte, which beasts licke vp. And heere it is to be cōsi­dered, that if God punished her soe seuerely, whoe had not beene a sinner in that Citty, but onely because she obeyed not his commaunde­ment of not looking backe for what can the sinner hope, whoe is deliuered from the punishment of God, through his great [Page 144]mercy; if yet dispising that excessiue goodnes, he turne back his hart, towards the flesh potts of Egypt, and his sinnes past.

I beseech God euen for God's owne sake, to deliuer euery soule, from falling downe into soe great a misery as this. For as S. Paule affir­mes, Heb. 11 it is a fearefull and horrible thing, to fall into the hands of the liuing God, and what is man, that he should be able to endure the wrath and fury, of Almighty God? For as any huge fire, is able to deuoure some little woefull straw, soe doth the mighty wrath of God, swallow vp the soules & bodyes of all such persons as de­part from him. And as when some wife, whoe had beene deerely beloued by her husband, committs the fowle sinne of adultery, that hus­band is inraged soe much the more against her, at she had bene more beloued by him; soe that wrath of God is very vnsufferable, which he expresses against that soule, which he had for­merly drawne out of the captiuity of sinne, and of bound had made free, and being naked and voyd of grace, had made rich and rarely ador­ned with the same grace, and of a wicked slaue, had exalted to be his most honoured & beloued wife. What would such a woman deserue, who being vngratefull for soe great fauours; I say not should committ adultery, against such a ge­nerous and pious husband, but through whose hart, any such thought should once passe, though shee were a thowsand mile off, from the fact.

Who could euer thinke of giuing a buffett, to one that had endured soe many for him; and to put fresh dishonours, & to crucifye a secōd ty­me that person, whose former wounds, it were much more fitt for him to bathe & dresse and asswage, then to add new ones to the old? What kinde of wickednes shall wee call it, (which is able euen to amaze, and astonish the world) for one to leaue God for the deuill, and hauing beene walking in the way to heauen, to goe thrust his very feete into hell; and to like better to haue to doe with God inraged, then with God all gentle and appeased?

Madam, I haue not written this, as thin­king that this misery will lay hould on you. For my confidence is not in you, but in him, whoe, with soe much mercy, and pitty, redee­med you, out of the captiuity wherein you were, and taught you soe well, what belongs to his loue, as to haue giuen you cleerely to vn­derstand thereby that hee meant not to vnder­take the busines in iest, neither will hee, that either you, or I, shall make a iest thereof. In this lord who loues with soe great fidelity, doe I place my confidence; and not in you, whoe haue kept so ill correspondance with his true loue. But I haue written this, to the end, that of your selfe, you may hunt out a litle sent, of the danger wherein you are; & that you may recō ­mend your selfe more and more, to our Lord, and in fine, that you may be soe discreete as not to cast away your tyme, in the admitting of [Page 146]vnprofitable thoughts. Our lord will cleere vp these things, and will finish that which he hath begunne, and will not take this Crowne from mee, and therefore am I in pa­tience and hope, that you shall not depriue mee of that which God hath giuen mee. You haue heere many seruants of God, both men and woemen, who recommend you to his mercy, with much care, and I beseech him to graunt it most completely to you. Amen.

A Letter of the Authour to a Lady, at the Feast of the Epiphany or three kings.

I Wrote to your Ladyship this last Aduent, of the great fauour which our Lord did vs, in vouchsafing to come to vs, and of the happi­nes of that soule which disposes himselfe to re­ceiue him. I hope in his mercy, that hee is come home to you; and that you haue receiued him with faith and loue. And therefore now, there remaines noe more, but that you offer your selfe, in perpetuall sacrifice to him, who hath vouchsafed to offer himselfe to you as a deere guest, and that you imitate the faith and pre­sents which were made by those wise men to the Blessed Infant as soone as they found him out; as you haue already imitated them in the care they had to finde him. It will doe well, that you contemplate how this great lord is soe humbled, in that poore open stable, and that maunger, where the naturall discourse and humaine reason of those kings, was farre from thinking that they should finde him. But the starre which, with vs, is Faith, refuses expresly to passe any further on, and declares with most resplendent beames as by soe many tongues, [Page 148]that hee who is aboue all reason, and know­ledge, lyes in a place which is hidden from all discourse of reason; that soe wee may learne to belceue, that most firmely, whereof wee finde least certainty.

For if as the starre guided them, soe they had beene guided but by their reason, they would haue gone to looke for this new borne king in some royall pallace; for a person and a place wherein he dwells, are to carry proportion to one another: Our lord vouchsafes to shew a great fauour to them, vpon whom he bestowes a starre, which is the guift of faith; that soe they may seeke God, both when he is wrapped vp aswell in those swadling-cloutes, in the po­uerty of his birth, as in the contempt and tor­ment of the death of the Crosse; the kings finde him in one of thofe places, and the good theefe in the other. For both they, and hee, had the eyes of Faith, and that made them prostrate themselues all along and adore him, protesting that they were as nothing in his diuine presen­ce. For if they had knowne him but for a tem­porall king, how great soeuer hee had beene, it would haue suffized for them, to haue done re­uerence to him, as one man vses to another; but for soe great men to prostrate themselues, before an Infant, betokens that they had in­teriour faith, whereby they knew the high Maiesty, which lay hidd in that Infancy.

But now your Ladyship must be sure, that you appeare not empty before this Lord, and [Page 149]that you thinke not that you giue him any thing, if you doe not giue him your loue. Nothing but God is able to make your Lady­shipp happy; and nothing but your selfe is able to keepe him contented. This loue of his is not ioyned with any interest which regards him­selfe, or the value of the presents which are made to him; but it is a true and perfect loue, which requires an vnion of harts. And this is that language, as S. Bernard saith, whereby God, and the soule communicate themselues & speake to one another, in the same tune. If our lord threaten and punish mee, I am not to doe the same; but my duty will bee, to humble my selfe soe much the more, as hee doth more exalt himselfe; but if he loue mee, I must bee like him in that, and I must loue him, saying, with the spouse; My beloued to mee and I to him.

O great dignitie of a creature, Cant. 2 which is abled thus to draw, in the selfe same yoke with his Lord, and may answeare him like, for like, for loue is that thing, which abases hills, and rayses valleys. Offer your loue to him; whoe for loue of you, did, though hee were soe great, be­come an infant, and being God became man; and shedd the blood of circumcision for you, within eyght dayes; as being not content that he had shedd teares, for you, when he was bor­ne. Steale not your selfe away from this lord, since you are soe truly his, least you grow to be of them, of whome the Prophett Ieremy faith; he went like one whoe runnes away with him [Page 150]selfe. Where are you engaged more deepely? where can you employ your selfe more profita­bly? where can you exalt your self more highly, then by louing Christ our lord, who loued you, and washed you with his bloud, and giues euen himselfe to such a one as loues him, and makes him of a man, grow to be a kinde of God.

Bee very carefull of your selfe in this busines, and soe that you offer gould to the Infant Iesus; For as a little gould is more worth then a great quantitie of other mettall, soe a little true loue, is more pretious, then much copper, and such other mettalls of feare, and proper interest, or any other succh affects as rise from these. Many are wont to measure themselues by their doeing many good workes, and they neuer consider that God respects nothing in them, but onely the hart from whence they rise; and that one man shall please God more who doth lesse good workes, then another whoe doth greater, if he who did the lesse, haue the greater loue. Some man by fasting from some one meale, or by gi­uing some very little almes, shall be more plea­sing to our lord (as the widdow was, Marke 12. then many others whoe gaue great almes) because he doth it with more loue then they. And heerein ap­peares the greatenes of our Lord, since noeser­uice which wee can doe him, how great soeuer it may be, is great in his sight, if the loue of the partie be not great. For hee whoe hath neede of nothing, and cannot possibly encrease at all in riches, or any other good, why should he [Page 151]care for ought which can be giuen him, but onely to be beloued, which is soe acceptable a present, as cannot be refused by any. And soe much is God in earnest when he requires it of vs, as that he punishes with eternall death, the person whoe grauntes him not his loue.

What thing is soe farre from selfe loue in the desires of any thing, as hee whoe needes noe seruice which can be done him thereby; and whoe againe hath soe much desire of any thing as he whoe soe requires a man's loue, as to pu­nish him with the torments of hell, who will not giue him that loue and giue it truely, yea, and that soe as it may exceede all other loues. And therefore Saint Augustine might say with reason, O lord what account doest thou make of mee, since thou commaundest, mee to loue thee; and doest threaten mee with huge miseries if I loue thee not. Let his be therefore your prime care, to attend to the loue of our Lord. For this very purpose, he made himselfe soe very little. For by how much the more he conceales, and as it were dissembles his Maiesty, soe much more doth he declare his goodnes, and thus doth he the more inuite our loue; which lookes more at ease vpon the littlenes which he tooke, the vpon the greatnes which he naturally possessed.

His wisedome lyes hidden by his being made an Infant whoe could not speake. His power is alsoe bound vp by certaine swathing-cloa­thes, and he endures bitter colde. And all this to the end, that the more of his other attributes [Page 152]he hides from vs, the more he may declare his loue to vs; that soe we alsoe may loue him the more, as we finde him to haue suffered more for vs. It is certaine that to see him tremble with colde doth kindle vs much more, then if wee saw him well, and warmely cladd, and if he felt noe paine. And therefore hee shall doe very ill, whoe denyes him his loue, since it was bought at soe much cost of this Infant; and after the rate thereof, will it cost that man whoe shall deny to giue it.

Hee whoe offers this loue, offers the boloca [...]st with the marrow to our lord, Psal. 65. as Dauid saith. For as fire burnes vp a whole beaste; soe doth loue consume the whole man, both within & with­out. The fire of true loue, will not endure that the straw of exteriour vanities should remaine vnburnt. How shall that man be able to loue pompes and shewes who cordially loues the Infant Iesus, being layd in a poore maunger, if it be true that loue must make louers like to one another. It is a great blessing and light, which makes vs able to see God heere beloue, that soe we may know how to walke for the pleasing of his diuine Maiesty. And since he walkes in a very contrary way to that of the world, let vs resolue to make our choice of that guide, whome we meane to follow; since wee cannot walke in both; and since the world runnes headlong vpon errour, and since Christ our Lord is the truth which saues such as be­leeue and follow it. Iohn. 14

And let his [...]locaust haue marrow in it, for marrow is a soft thing, and doth soone melt. And soe doth that hart which loues our lord; and whether the matter concerne the scruice of the same lord, or els the good of a man's neighhour, such a one will not expresse either drynes, or harshnes, but sweete mildenes, bee alsoe hath care to keepe his loue as safe, as the marrowe is within the bone. But before you can arriue to that marrow, it is garded first by the skynue, and then by the flesh, and lastly by the bone it selfe. The man who loues, places all things which he possesses, and desires, be­fore that which he loues; that he may sooner loose all that, then that the person beloued by him should once be touched. And he hath a strong and firme purpose as if it were made of iron not to venture the loue of our lord, though it should cost him whatsoeuer he either is, or may euer be.

Such gould as this it is, which you must offer to the Infant, who is borne soe poore; and you must open your treasures, for that purpose, as those kings did. For if this hart be not opened, which is the treasure-howse, all the labour is lost. For in that case whatso­euer it bee, Marke 2. which is offered, is not gold but counterfect stuffer; & he takes the best to him­selfe, and giues the worst to Almighty god. Open therefore your hart, and conueigh the Infant newly borne into it, since that hart a­lone liues, in which hee is. And since he is of [Page 154]soe little weight, doe not lay him downe; but weare him in your bosome, like that handfull of Myrrh, whereof the spouse speakes. Conuerse with him with all reuerence because he is God; Cant. 1 and yet take courage to communicate freely with him, because he is an Infant; for within he hath his hart as serene, and sweete, as you may well conceiue by his exteriour apparance. Take heede you lett him not fall, for he must be kept with great care; but if your loue be not great, you will either forgett him quickly, or els lay him soone aside, as thinking that he weighes too much. And soe that you negotia­te with him in such sort, as that you giue not ouer, till you perceiue by good coniectures, that both you loue him, and are beloued by him. For till a soule feele this, it euer liues in feare, and sadnes, and as vnder the burden of a law, but when it comes to this passe; there is nothing which can casily trouble it, when it considers that God loues it, and it loues God. I beseech him that it may soe happen to your Ladyshipp. Amen.

A letter of the Authour to a Lady wherein hee shewes what the coming of the holy Ghost wrought in the Apostles, and what it workes in them whoe dis­pose themselues to receiue it, and how they are to dispose themselues.

GOd send you a good Feast of whitsontide, not by hearesay, but by experience; & that, in this solemnitie your hart may feele that which the faithfull seruāts of Christ our Lord, when they were assembled in that meeting­place did feele, by the infusion of him into their soules, who depriued them of their weakenes, and deliuered them from their ignorances, and fulfilled the bosome of their soules, with soe great ioy, as might well giue the world to vn­derstand; that the blood of Christ our lord was not shedd in vayne, nor his prayers to his Father made in vayne; since by meanes thereof, a parti­cipation of the diuinitie, was communicated.

O how often, when they saw themselues soe deifyed, and that they were made soe richly the louers and beloued of God, did they sing a world of prayses to Iesus Christ, their lord and Maister; as knowing well, that he had sent them this guift as he was God, and had deserued it for them as he was man. For according to what our lord himselfe had ptomised, the holy ghost as soone as he should become, was to [Page 156]make knowne Iesus Christ, our Lord, and to giue testimony of him, Iohn. 16 that soe the Disciples, and the world might knowe him, and by knowing him might vnderstand withall, that all good was to come to them by his meanes, and that they were to render him seruice, and expresse all gratitude to him, as to their true and aboun­dant benefactour; and that soe, they might re­maine faster tyed to him by the cordes of loue, in his absence, then formerly they had beene in presence; & might know by experience, what a puissant loue the holy ghost is, and how ardently he makes that Blessed word of God, to be be­loued, from whome himselfe proceeded, and in whome he reposes, and that they should ma­ke noe difficultie to publish and proclaime him to the world, though it should cost them their liues.

If we had a parte of this solemnity heere within our very harts, we should be sure to ce­lebrate it exteriourly as we ought. And if our soule were bedewed with some dropp of the water of this plentifull Riuer which issues out of the throne of God, Apo [...]. 20. & of the lambe, the thirst of this whole world would be soone quenched in vs, and wee should be refreshed by this hea­uenly dew from that drynes, and stiffnes whe­rein wee yet remaine soe negligent, soe barren, and soe accursed.

O how much would we finde our selues obliged to our Redeemer, when wee should sensibly feele, that wee were indeede redeemed [Page 157]by him, and that our sinnes were drowned, that our sorrowes were spent, and aboundance of ioy imparted insteede thereof. Wee would not then complaine of paines, of banishments, of absence from what we loue, of wanting those things which seeme most necessary to vs, and in sine of any inconueniēce. For soe powerfull is this spiritt, and the fire thereof, that it striues vpward, and makes vs soe loue & confide in God, that noe water of sorrow, and affliction hath power to quench it, but it remaines euer quicke, and conveyed with such strength into the bowells of the soule (which are soe migh­tily inflamed) that it kills that which liues ill; and causes, that euen death it selfe cannot conquer him, who is mortyfied by the coming of this holy spiritt.

This is that deare guest, whoe cures the wound, which the absence of Christ our lord had made in their harts whoe loued him, and fills vpp that empty place, which was made therein by his departure. And now if he were able to comfort and free men from that sor­row, which was caused by the absence of Christ our lord himselfe, more easily will hee be able to comfort vs, in case of the absence of creatures, if we be in any paine thereby. This is hee, who is soe full of care of his orphanes, who ouershadowes them with strength, from on high, and who covers and keepes them warme vnder the mantle of his protection, and makes them know that they haue of in hea­uen [Page 158]whome they may with confidence, but without presumption call Father; hee repaires that which is ruined, he illuminates that which is darke, he heates that which is colde, he straightens that which is crooked, be refreshes that which is ouer wearyed, and he is dayly gi­uing vs new strength, which makes vs fly vp toward the mountaine of God.

Madam, it will be reason that such an ex­cellent present as this, should put vs into great appetite, and that wee sell all the affections of our hart, for the purchase of this Iewell, which onely is able to make vs happy. The newes of it passes before our doores, and the noyse sounds in our eares, of how he comes downe to men, and is glad of a habitation in their hartes; Let vs not suffer him to passe by, but let vs constraine him to visitt, and comfort vs, that we may serue him yet more. And con­sidering in whose name wee may desire him to stay with vs, he will not neede to be much en­treated; for the Father sends him, through Iesus Christ his sonne our Lord.

Christ our Lord is he who obtayned the holy ghost for vs. For otherwises, what had that most high spirit to doe, with coming downe to vs, whoe are but soe much flesh, which is impure, and weake, and enclined to all kinde of ill. This spiritt exceedes vs incom­parably more, then the heauens exceede the earth, if it were not for that, he who is of hea­uen, being engendred by the Father, did abase [Page 159]himselfe soe farre as to become man, the signifi­cation of which word is to be earthly. And so God being humaned, and tempored with our weakenes, did labour and sweate, and, vpon the cost of his life, did obtaine for vs, that this spiritt which created the heauens, should abase it selfe soe farre, as to dwell in those potts of clay.

Let vs giue thankes to Iesus Christ our Lord, and lett vs gather the fruite of his la­bours. And since the holy ghost comes downe willingly to dwell with vs, in contemplation of the meritts of Christ our lord, let vs not be soe vngratefull for either of these two great fauours, as thereby to loose them both. The most high will abase himselfe to these meane persons, that he may bee their Father, and their guide, and how then can wee be such woefull sotts, as to say Noe, to him. Let vs goe forth to receiue him with loue, whoe comes with loue, and lett vs doe it with great desire, for where he is desired he is well content to stay. Lett vs be like him whoe said. say. 26 My soule hath desired thee by night, and in spiritt; and with the very bowells of my sowle, I watch towards thee in the morning. By night he desires to enioy thy holy Spiritt, who findes himselfe to be afflicted, and places not his confidence in his owne arme, but sends out sighes to this spi­rit, as to the comforter of the sorrowfull, and the easer of all such as are in paine. And in the morning hee will bee content to watch, whoe [Page 160]makes it not one of his last cares, how it may be fitt for him to furnish vp that inward howse; but the cheefe of them all is to consider, how he may be able to obtaine this fauour of our Lord. And being thus desired, and inuoked, in­fallibly he will come; for soe did Christ our lord himselfe, who was called the Desired of all the nations; Aggae. 2. and he loues all such as desire to possesse him.

Let vs call vpon this holy Spirit, with the speach both of our tongues and of our soules; but, we must be sure that the howse be not ill furnished, and soe without prouision, that after hee shall be inuited, and satt downe at table, we may haue nothing for him to eate. Let vs mortify our flesh, for that is the foode whereon hee feedes, and which he likes soe well. For as for the flesh which liues, he flyes from it, as farre as he can, and it stinckes worse to him, then a dead dog would to vs. Let vs mortifye our owne opinion and iudgment, that soe we may be ruled by his; for two heades will neuer gouerne a house well, if that which knowes least be not swayed by that which knowes most. And let vs renounce all our selfe conceipts, for these are the Capitall ene­myes of this heauenly spirit, which teaches vs to say, Matth. 26. Not my will but thy will be done. Let vs be diligent to cleanse our conscience by penance, and confession, from all impurity, and euery graine of dust, how little soeuer it may bee. For this guest is most pure, and cleane; and it is not [Page 161]fitt to lodge him in such a howse as may disgust him. Let vs keepe peace, both at home and a­broad; for euen vnquiet and wrangling folkes, are wont to dissemble their little brawles, for the honour of some principall guest.

Hauing lodged him in our howse, let vs giue him good attendance, since he hath made it a pallace. For he is a mighty king, and it is against all reason, that hauing him with vs at home, we should be gadding abroad to see vanities. Let vs then shutt vp the doores, and cast our selues prostrate at his feete, and let vs tell him with truth, that there is nothing which shall draw vs from him, and that we haue giuen this answeare to all the world, that it must leaue vs, and him alone together. And soe lett vs enioye him; for he is able to make vs happy, and so as that nothing can depriue vs thereof. If you car­ry the busines thus, you shall be comforted in all that, wherein yet you haue discomfort; and you shall drinke of the Riuer of the delights of God till euen you be inebriated thereby. And I shall alsoe be comforted when I shall see you in the hands of him whoe knowes soe well how to keepe you, and instruct you, and eternally to saue you. It is he, whome I beseech to be your succour.

A letter of the Authour to a certaine Preist.

REuerend Father; I beseech our Lord that the delay which I haue vsed in making my answeare, may be recompēced with being true, and profitable to you, for your demaunde is of great importance; and soe would the answeare alsoe bee, if it were such as I haue said. You aske me what preparation is best, and what con­sideration is most profitable, when you goe to celebrate the mistery of the body, and blond of our lord and Sauiour Iesus Christ; because you feare that the thing, which of it selfe is soe help­full, may yet proue hurtfull to you, for want of due preparation.

You know already, that there are different complexions of mens bodyes; and soe is there variety of inclinations, in their mindes, yea and soe alsoe are the guifts which God imparts to men, very different. Some, he leades by one meanes, and others by another, and therefore there can be noe such common rule giuen, as may square well with the generallity of all men, concerning the consideration which may be most profitable for the aforesaid action. But this [Page 163]is certaine, that that consideration will be best for any man, which God imparts, and whereby a man findes himselfe to be moued most. And he whoe hath any knowledge such as a man may haue in things like these, (whereof there is noe certaine faith, nor cleere euidence that his Preparation, or consideration growes from the impulse of God), hath noe reason to chaun­ge it for any other, till our lord chaunge it. And this is to be tryed, by giuing account thereof, to some person, who hath experience in these things, together with prudence; and soe to take the resolution.

But now there are others, whoe finde not themselues particularly moued, to vse, this, or that Consideration. And yet it is alsoe necessa­ry, for these men to impart the notice of their inward disposition; soe to trye whether they haue neede to be carryed by the motiue of Loue, or feare, they being either sadd, or cheerefull; and the remedy is to be applyed, according to the necessities wherein they are. And becau­se I incline to thinke, according to the re­lation which I haue receiued concerning you, that the state wherein you are, is of a per­son proficient in vertue, and that it is fitter for you to exercise your selfe, vpon he considera­tions which may prouoke you to the feruour of loue, with reuerence, then vpon others; I say, that to this purpose, I know of none better, then that which may giue vs liuely to vnderstād, that our lord with whome we goe to treate, is [Page 164]God and man, and what the cause is why he co­mes to the altar.

Certainely Sir, it is a blow of great force, towards the awaking of any man, to consider, and say this to himselfe, in good earnest, I am now goeing to consecrate Almighty God; to hould him in my hands, to haue audience of him, and to receiue him into my bosome. Let vs ponder this well; and if it sincke into vs by the grace and spi­ritt of our lord, it will be sufficient, and super­abundant, for the making that result towards vs, whereof we haue soe much neede, that soe (according to our frailty,) we may performe that office as we ought.

Who is hee that can choose but be infla­med in loue, by thinking, I goe to receiue an infinite Good? who will not tremble, with an amorous kinde of reuerence, at his presence, before whome the powers of heauen tremble? and who will not resolue, neuer to offend him more, but still to praise him, and doe him serui­ce▪ Who will not be confounded, and euen mourne with greife for hauing offended that Lord, whome hee hath present there? who will not confide, vpon such a pawne? whoe will not take hart, to goe through this desert, by the way of pennance, with such Prouision? And fi­nally, this consideration, (when the hand of our Lord helpes it on) doth wholly chaunge a man, and taking him from himselfe, doth euen swal­low him vp; some tymes by reuerence, some ty­mes by loue; and at other tymes, by other most [Page 165]powerfull affects of the minde, which are pro­duced by the considerations of his Presence. Which affects, though they doe not necessarily flow from these Considerations, yet are they a most ready helpe therevnto, if the man, as we vse to say, will not be a stone.

Soe that you shall doe well to exercise your selfe in this thought. Make account that you heare that voice, Ecce sponsus venit, Matth 2§. Deus vester venit. Behold your spouse is coming, your God is co ming. And shutt your selfe vp in your hart, and then open it to receiue that, which vses to streame from such a lightning. And desire you, of the same Lord, that for that very goodnes of his, by which he hath vouchsafed to put him selfe into your hands; for that same goodnes, I say, he will giue you a true feeling thereof, that soe you may esteeme, reueare, and loue him, as you ought. Importune him that he permitt you not to be in the presence of such a Maiesty, without feare, reuerence, and loue. Accustome your selfe to thinke as you ought, of the presen­ce of our Lord; although you should then en­tertaine noe other consideration but that.

Consider them whoe stand in presence of kings, who, though they say nothing; yet see the modesty, the reuerence, & the loue where­with they stand, if they stand as they ought. But it is better to consider how those great ones as­sist in the Court of heauen, in presence of that infinite greatenes all trembling at the reflection of their owne littlenes, and burning in the fyre [Page 166]of loue, like persons whoe are, as it were, con­sumed, in such a furnace. Make account, that you enter amongst those Graundes, whoe are soe richly adorned, and soe well behaued; and soe diligent in doeing seruice to their Lord. And then being placed, in such society as that, and in the presence of soe great a king, thinke of it as you ought, though, as I was saying, you haue not, at that tyme, any other consideration then that.

My meaning is, that it is one thing for a man to haue what to say to the king; and it is ano­ther, to know (which may be done with scilen­ce) how to stand in his presence, and there to carry himself as he ought. And this is that vnion of the soule with our lord, which a man shall doe well to procure during the tyme of Masse, and to hang wholly vpon him, iust soe as when he is in his Cell, vnited with our lord, in the most secret retired corner of his hart. And this, in such sort, as that the wordes which he reades, may not be of any distraction to this vnion; for he shall reape more fruite by it, then by them; though yet, it be true, that he is to haue regard alsoe to the wordes; but he is to accustome him selfe whilest he hath his hart vnited, and present with God, to carry that attention withall, to what he doth, and saith, as is conuenient.

Deere lord, and what doth the soule of that man feele, when hee carryes him in his hands who made election of our B. Lady, & enriched her with celestiall graces, that she might be [Page 167]made fitt to liue and conuerse with God made man. And when he compares her hands, and ar­mes, and eyes, with his owne, what confusion doth he grow to haue? How straightly will he hould himselfe to be obliged, for such a benefit? what caution will he vse that he may keepe him selfe wholly for him, whoe hath done him soe much honour, as to put himselfe into his hands, and to come to them by them wordes of Conse­cration.

Sir, these things are noe bare wordes nor noe dead considerations; but they be arrowes, shutt stiffly out, from the strong bowe of Almighty God, which wound and wholly chaunge the hart, and which make it desire, that at the end of Masse, it may at lardge consider that worde of our Lord, Scitis quid fecerim vobis? John. 13. Doe you know what I haue done to you. Deare lord that a man could conceiue quid fecerit nobis Dominus, What our Lord had done for vs in that houre. That a man might tast him with the palate of his soule. O that a man had true weights, where with he might weigh out, this great benefitt. How happy should he be, euen in this world; and how, after the end of Masse, would he loath euen the sight of creatures; and would esteeme it to be a torment, that he must treate with them. And his ioy and life would consist, in pondering, Quid fecerit ei dominus, what our lord had done for him, till the next day, that he should retourne to say Masse. And if our Lord doe at any tyme giue you this light, you will know what sorrow and shame [Page 168]you ought to carry in your hart, when you ap­proach to the Altar without the same. For he whoe neuer enioyed it, doth not know what a misery it is, to want it.

You may add to this Consideration of the person whoe comes to the Altar, the reason why he comes; and you will there see a resem­blance of the loue, of the Incarnation of our Lord, and of his holy Natiuity, and of his life, and death; renewing that which passed heere­tofore vpon his sacred person. And if you shall enter into the most inward corner of the hart of our Lord, and if hee vouchsafe to teach you, that the cause of his coming, is a violent and impatient kinde of loue, which permitts not him whoe loues, to be absent from the party beloued; your soule will euen faint vnder such a consideration as that.

A man is indeede moued much, by ponde­ring after this manner, Heere I haue Almighty God. But yet, when hee considers, that he co­mes meerely out of the great loue which he beares, (like one betrothed who cannot liue a day, without seeing and conuersing with his Spouse), the man I say, who feeles this, would be glad to haue a thowsand harts, wherewith to correspond with such loue, and to say with S. Augustine O Lord what am I to thee, that thou shouldest commaund mee to loue thee? what am I to thee, that thou shouldest soe much desire, to make mee a visitt; and to giue mee an embracement, and that, being in heauen, with them who know soe [Page 169]well how to loue, and serue thee, thou yet vouchsafest to descend to this creature, who knowes very ill how to serue thee, but very will how to offend thee. Is it possible that thou canst not content thy selfe, O lord, to be without mee. Is it possible that thy loue of mee, should draw thee downe? Blessed maist thou bee for euer, who being what thou art, hast yet placed thy loue, vpon such a creatures as my selfe? And is it possible, that thou shouldest come hither, in thy royall person, and that thou shouldest put thy seife into my hands, as if thou wouldest say; I dyed for thee once, already; and I come to thee now, is lett thee know, that I repent not my selfe thereof; but if it were needefull, I would dye for thee yet, a second tyme. What launce could remaine in the rest, after such a deare expression of loue as this? Who, O lord will euer be able to hide himselfe from the heate of thy hart, which warmes ours with thy presence, & the sparkes fly out to all them who are neere it, as out of some mighty furnace. And as such a lord as this, (my good Father) doth the God of the hea­uens, come to our hands, and we being such wretches as wee are, doe yet conuerse with him, and receiue him.

Let vs now conclude this good subiect, which is soe sitt to be felt and put in execution. And let vs beseech this lord of ours, who hath already done vs one fauour, that now he will doe vs another, forasmuch as his blessings, vn­lesse we valew them, and thanke him, and [Page 170]serue him for them, will not be of profitt to vs. Or rather as S. Bernard saith, The vngratefull man, by how much the better hee is, by soe much hee is the worse. Let vs consider well how wee liue, throughout the whole day; least els our lord punish vs, in that tyme when we are at the Al­tar. And throughout the whole day, let vs carry this thought in our harts, I haue receiued our Lord. At his table I sitt; and to morrow I shall be with him againe. By this meane [...], wee shall be able to avoyd all ill, and wee shall take hart, to­wards the practise of all good. For that which is done from the Altar, our lord is wont to rewarde, at the Altar.

To conclude, I say you must remember how our lord complained of Simon the Pharisee, for that, Luc. 7 entring into his house, hee gaue him noe water for his feete, nor any kisse to his cheeke. To the end we may know that he desires, that in the howse where he enters, we should giue him teares, layd at his feete for our sinnes; and loue which makes vs salute him with the kisse of peace. I beseech our lord to bestow this peace on you, both with your selfe, and with your neighbours; and soe as that it may spring from perfect loue; which I desire may torment you heere, for the offences, which your selfe and others committ against our Lord. And in heauen I desire, that he should make you enioye it; esteeming the good of God for your owne, and more then your owne, because you loue him more then your selfe. For his loue, I begg [Page 171]of you, that if in this letter, there be either litle, or much, which needes amendement, it may not want your helpe; and if there be any thing good in it, giue the thankes for that, to our Lord, and remember mee when you shall be at the Altar.

A letter of the Authour to some deare freindes of his, who were afflicted by a persecution, which was raysed against them, he animates them much, to a loue of the Crosse, and the imitation of Christ our Lord, whereof hee speakes with great tendernes.

BLessed be God the Father, of our Lord Iesus Christ, 2 Cor 1. the father of mercyes, and the God of all consolation, whoe comfortes vs in all our tribulation; in such sort, as that wee alsoe, are enabled to comfort them who are in any kinde of affliction. And this we doe, in vertue of that consolation, wherewith God com­fortes vs, For as the tribulations of Christ abounde in vs, so through Christ, see our consolation is alsoe aboundant.

These are the wordes of the Apostle Saint Paule. 2 Cor. 11 Three tymes he was scourged with rod­des; fiue tymes with whipps; and once he was stoned, in such sort as that he was left for dead; and persecuted by all the generations of man kinde; and tormented withall sorts of afflic­tions, and troubles; and this not in any small [Page 172]number of tymes, but as himselfe saith elswhe­re, wee are euer, euen drawne to death, for the loue of Iesus Christ, that soe his life, may be made manifest in vs. And in all these tribulations, he doeth not onely not murmure, nor complaine of God, as weake persons are wont to doe, nor doeth he afflict himselfe otherwise, as is vsed by them, whoe loue their honour and their case; nor doeth he importune God to remoue them from him, like such as know not the valew thereof, and therefore desire not such company, as that; nor doeth he esteeme them as some sleight, and little fauours, as they doe whoe loue not to suffer much; but leauing all ignorance, and weakenes farre behinde him, he prayses our lord in them, and giues thankes for them, as for an extraordinary blessing, Esteeming him­selfe happy, to suffer somewhat for the honour of him, whoe suffered soe great dishonours; that soe he might draw vs out of that true dis­honour wherein wee were, being slaues to the basenes of sinne; and he beautified, and honou­red vs, with his spiritt, and with the adoption of the sonnes of God, and he gaue vs an earnest, and a pledge that we should enioye the kingdome of heauen by him.

O my brethren, whoe are soe very much beloued by mee, God will open your eyes, that you may consider, how great fauour he doth vs, by that which the world thinks to be disfa­uour, and how much wee are honoured, in being dishonoured, for seeking the honor of [Page 173]God, and how high honour is reserued to vs, for that abasement, wherein now we are, and how sweete, delightfull and deare armes, our Lord extends towards vs, to receiue such as are wounded in the warre for his sake, where­by those very woundes doe incomparably out­strip, & euen make sweete all that gall, which the afflictions of this life can giue. And if we haue any true vnderstanding, we shall conceiue a vehement desire of these imbracements.

For whoe will not desire that, which is wholly amiable, and desireable, but onely such a one, as knowes not what true happines is. But know you for certaine, that if those festi­uities of heauen please you, and if you desire to see, and enioye the same, there is noe way to it more secure, then that of suffering. This is that path, whereby Christ our Lord, and all his seruants are gone before vs; Matth 7. and which he calls streight, and saith, thas it leades men to lise. And he left vs this instruction, to the end that if wee should haue a minde to be where he is, wee might walke by that way, where he went. For it is against all reason, that the sonne of God, hauing gone by the way of dishonour; the son­nes of men, should goe by the way of honour, since the Disciple is not greater then his Maister, no [...] the slaue, then his Lord. And God forbidd, that our soule should repose, and rest, in any other thing, or should desire any other life, in this world, but onely to suffer, vnder the Crosse of Christ our lord. Though yet, I know not, if I [Page 174]haue said well, in calling that affliction which is suffered vnder that Crosse. For to my seeming, it is as the delight of a soft bed, full of roses.

O thou Iesus of Nazareth (by which word it is signified that thou art all full of flowers), how sweete is that odour of thee, which a­wakes in vs, those insatiable desires, of eterni­ty; and makes vs forgett the afflictions, which we suffer heere, whilest we consider for whome they are endured, and with what reward they shall be paid. And whoe is hee that can loue thee at all, and yet doeth not loue thee cruci­fied? in that Crosse, thou diddest seeke mee, thou diddest cure mee, thou diddest deliuer mee, thou diddest free mee, thou diddest loue mee, giuing thy life and bloud for mee, by the hands of base and cruell wretches. And therefore in the Crosse, will I seeke thee, and vpon that I finde thee; and finding thee, thou helpest mee; and thou deliuerest mee from my selfe, who am the creature which contradicts thy loue, wherein myne owne saluation doth con­sist. But now (being free from the loue of my felf, which is thine enemy) I answeare thee, though not with equallity, yet with a kinde of poore resemblance, of that excessiue loue, which thou carryedst to mee vpon thy Crosse; I louing thee, and suffering for thee, as thou by louing mee, dyedst of loue for mee.

But woe is mee, and what shame couers my face, and what sorrow seizes vpon my hart, whoe hauing beene soe much beloued by thee, [Page 175]which thy soe great torments doe well declare) I yet loue thee soe little, as may be seene by the little, which I endure for thee. I easily confesse, that all men deserue not soe great happines, as to be marked out for thine, with the marke of the Crosse, but yet, consider what a sadd thing it is, for mee to desire, and not to obtaine; to aske and not to receiue? How much mo­re, when I begg not delight, and ease; but afflic­tion, and paine, for loue of thee.

Tell mee, since thou will haue mee to be both thy Herald, and the Auntient, whoe am to carry the flying colours, of thy ghospell, why thou doest not apparell mee, from head to foote, with thine owne liuery. O how ill doth the name of being thy seruant belong to mee, whoe finde my selfe naked, of that garment, wherewith thou diddest soe cor­dially, and soe continually, and soe aboun­dantly goe apparelled? Tell vs, O beloved Iesus, (euen by that sweete Crosse of thine) was there peraduenture, any one day, when thou diddest put off, that robe of suffe­rance, to cloath thy selfe with repose and ease? Or was there any one day, wherein thou diddest put off that rough coate, which soe wrought into the very rootes of thy hart, as to make thee say, My soule is heauy, Marth. 26. euen to the death? O noe, thou wert farr from resting, because thou wert farre from lea­uing to lone, and this loue made thee alwayes suffer.

And when they stript thee of thy cloathes, they cutt out, vpon the Crosse, (as if it had bee­ne vpon some table) another garment for thee; and that so long a one, as to reach from thy very head to thy feete; and there was noe part of thee, which was not dyed, with thy most pretious crymson bloud. The head Crow ned with thornes, the face, loaden with buffetts, the hands peirced with two nayles, and the feete with one; a bitter one to thee, but deare to vs; and all the rest of thy body, embrodered ouer, with soe many stripes, as that it was noe casye thing, to nunber them.

Hee whoe beholding thee, shall loue him­selfe, and not thee, shall doe thee an extreame wrong. Hee whoe seeing thee, in such a plight, shall flye from that, which may make him like to thee, and hee whoe hath but little desire to suffer for thee, doth not know thee with per­fect loue. For hee whoe soe knowes thee, doth euen dye for loue of thee, when he considers that thou dyedst for him, and he more desires dishonour for thy sake, then hee esteemes ho­nour, & then all that, which the whole world, (which is both a deceiuer and doth deceiue) can giue. Away with it, away, let it all hould his peace, in comparison of thy Crosse, whatso­euer it be in this world, which florishes most; and yet is soe soone withered. And let worldly people, be euen confounded with shame, since thou, soe much to thy cost, hast fought & ouer­come, by thy Crosse. Yea and lett them euen [Page 177]alsoe be ashamed, who are held for seruants of thine, and yet reioyce not in that, which is contrary to the world; notwithstanding that thou wert soe reproached, and abandoned, and contradicted by this blinde world, which neither doth nor yet can see that Truth, which is Thy selse.

For my part, I am resolued to hould thee fast, though all other things be wanting to mee (which yet in true account, can neither deserue the name of all things, nor indeede, of any thing, but of perfect misery and a meere nothing) rather then I will remaine of any other colour, then thou art; though otherwise the world wherein I liue, might be all mine. For all those things, which are not the thing, which thou thy selfe art, are rather affliction, and bur­den, then true happines, but in thy being ours, and our being thine, consists our true ioy, and riches, for thou alone, art all our true good.

I had forgotten my selfe my deere brethren, in that whereof I beganne to speake; and to beseech, and admonish you, in the name of Christ our Lord, that you be not troubled, nor brought to wonder, (at a straunge thing, and not familiarly knowne by the seruants of God) at these persecutions, or rather the sha­dowes thereof, which are come vpon vs. For this hath beene nothing but a tryall, and exa­men of that lesson, which we haue beene lear­ning continually, by the space of fiue or six yeares, saying, that we must suffer, we must suffer. [Page 178]for the loue of Christ our lord. Behould wee are now, at the very gates. Let vs not be trou­bled like children, whoe are not willing to repeat their lesson. But comfort your selues, in our Lord, and in the strength of his power, who loues you, and whoe will defend you. And though he be but one, yet he can doe more, then all the rest, for hee is omnipo­tent. You neede not alsoe feare, that hee wants knowledge, how to doe it; for he can be ignorant of nothing. And now consider, whether it be reason, that any man should be moued, whoe is tyed to Almightie God, with those three soe hard knotts, of an infi­nite power, an infinite wisedome, and an infi­nite loue.

Let not the menaces of them who threa­ten you, breede you any trouble. For I for my part, giue you to vnderstand, that I val­lew not all their threates, at the weight of one single haire. For I am noe where, but in the hand of Christ our Lord; and I haue great compassion of their blindenes. For the ghospell of Christ our Lord, which I haue preached in that towne, is hidden from their eyes, 2. Cor. 4. and S. Paule affirmed, that the God of this world, which is the deuill, did blinde the soules of the Infidells; to the end that the glory of the ghospell, might not shine vpon them. But I desire much, and I cordially begg of our Lord, that he will haue mercy on them, and that he will heape benedictions vpon [Page 179]them, in liew of the curses which they cast on mee; and glory for the dishonour, which they doe mee, or (to speake more truely) for that which they desire to doe mee. For as for mee, I am fixed in this, that there is noe honour for a man vpon this earth, but to be dishonoured for Christ our Lord.

Doe you alsoe, my deere freinds, after the same manner; and be Disciples of him, whoe gaue a kisse of peace, to that person, and called him freind, who had sould him, Matth 20. to his enemyes. And vpon the Crosse he said, Pardon them, Father, Luc. 23. for they know not what they doe. Consider in all your neighbours, how they are the creatures of God; and that God desires their saluation; and then you will take heede, of wishing ill to that man, to whome God desires soe much good. Remem­ber how often you haue heard from my mouth, that wee must loue our enemyes; and that, with great repose of minde, and with­out speaking ill of any. Passe ouer this fitt of tyme; for our Lord will quickly bring on another. And be very well awake, that you may not goe backe to reuerse any one lott of that good, which you haue begunne; for this would be extreamely ill done. But settle this truth in your hartes, that he whome you haue followed, is the lord of heauen, and earth, and of life, and death. And that in fine, though all the world [Page 180]should say nay, his truth must preuaile. La­bour you to follow that truth, and whilest you are doeing soe, doe not onely forbeare to feare men, but feare not deuills noe nor euen An­gells, if it were possible for them, to be against you. Be very carefull to be silent amōgst men; but be sure that your hartes, speake much in prayer, to God, from whome all our good is to come. And his pleasure is, that we should obtaine it; and especially by meditating vpon the passion, of Iesus Christ our Lord. And if you suffer any thing, by the tongues of euill men (for, in fine, you suffer nothing els) take it in discharge of your sinnes, and as a particu­lar fauour of God, whoe will make you clea­ne, by the tongues of those euill men, as it might be with some brush or rubber; for those tongues will be fowle thereby (since they vtter fowle things) and your selfe will grow cleane by suffering, and you will be sure of happines in the other world.

But in the meane tyme, I will not, by any meanes, that you esteeme your selues for bet­ter, then them, whome thus you see to goe in errour. Because you know not how long your selues may continue in doeing well, nor they in doeing ill. But worke your saluation in feare and in humility; and soe hope that your selues shall gett to heauen, as not to iudge with all, that your neighbour is not to goe thither. And soe value the fauours which God hath done to you, as that withall you touch not vpon the imper­fections [Page 181]of your neighbours. For you know what happened betweene the Pharisee, Luc. 18. and the Publicane, by which example we must be warned.

There is noe sanctity assured, but in the holy feare of God, wherein, Eccl. 2. I would haue you euen grow old, as the holy Scripture saith. Soe to giue vs to vnderstand, that wee must not one­ly feare God, when first we come to his serui­ce, but euen to the very end. This feare is noe sadd, or irksome kinde of thing, but full of sauour and gust; and it takes away all leuity, and effusion of hart; and it makes a man not venterous, to approue his owne actiōs as good; though perhapps in themselues, they be well done. But he leaues the iudgment, both of himselfe, and of all the world, to Almighty God. As S. Paule said, I iudge not my selfe, but he whoe iudges mee, is our Lord. This is hee, whome you must feare, if you will perseuer, in doeing well; and if you will not haue your building fall, but stand safe, till it may rise and reach to the most high God. But now this must be done by loue, which I beseech our lord Iesus Christ, to giue you. Amen. Pray for mee very cordial­ly, as already I beleiue you doe. For I hope in God, that hee will heare you, and that he will giue mee to you, for your seruice, as in former tymes.

A Letter to a Lady who was growen a widow.

I Haue deferred to write to you, out of a beleefe, that my letter would be of little power, towards the mitigating of that great sorrow, to which they said, you were growen subiect. And I thought I should take a better course to be vttering my selfe to our Lord who is the Lord of all comfort, and to be recom­mending you to him, then to be speaking to you, by my letters. But yet because they haue beene demaunded with soe great instance, which serues to assure mee, how much they are desired, and because our lord hath power enough to doe what he lists by the meanes euen of dead letters, I would not faile to doe as I was commaunded, and that to which I was obliged, beseeching our lord that by mea­nes thereof he will be pleased to breede that comfort in your hart which I desire.

Our Lord hath soe disposed, as to haue you try what tast these afflictions haue, which are gathered in this vale of teares, and they not of the gentler but ruder sort. Let his name [Page 183]be blessed, his iudgments adored, and his will obeyed, since that which the creature owes to his Creatour, is all reuerence and subiection, not onely in those things which are delightfull, but in those others alsoe, which are most painefull. Now to make try all of this obedience, God is wont to teach vs, in that which lyes next our harts. To the end that wee may vnderstand, that for soe great a lord, we must be content both to doe, and suffer great things.

Abraham carryed excessiue loue to his sonne Isaack, Cenisis 22. and God was pleased to try him in that. A great loue it was which Iob car­ryed to his seauen sonnes, and yet God tooke them all away, in one day. And after this man­ner, is he wont to proceede with such as he loues. For by this meanes both they are made capable, of testifying their loue to him, and by the same hee takes occasion, to doe them great fauours. I know well, that flesh and blood haue noe vnderstanding of this language, and that they onely imploy themselues, vpon fee­ling the greife and losse, which they sus­taine, without caring for other things. But if God be in vs, we must restraine our sence, and make it obedient to reason, and to the will of our Lord. And though it trouble vs much, yet must we not let this flesh of ours ouercome, but remembring the anguish of our Lord, which made him sweate dropps of bloud, and say. Father, not [Page 184]my will, Luc. 22. but thy will be done, we are to say the same, if we meane to be knowne for his dis­ciples; since he will know none for his vassalls on earth, nor for his companion in heauen, but the man who carryes the crosse vpon his backe, Matth 10. and whoe will follow him as the shee­pe his sheapheard, though it should cost him his life.

Tell mee of what wee can iustly com­plaine in our afflictions, since by them our sin­nes grow to be discharged, and our selues made to ressemble the sonne of God? For what a bould irreuerēce should it be, that slaues would not passe, by that lawe, by which their Lord did passe, and that adopted sonnes should not be content to endure that, which the naturall sonne endured; who was more beloued by God the Father, then his first begotten sonne? and whoe was more loaden with variety of paines then hee? Esay. 53. Hee was the man of greife, and be who knew by experience, what belonged to affliction. And if you be able to count the dropps of the sea, you may alsoe perhaps count his sorrowes. Will it then seeme reason to you, that the son­ne of God, being soe in anguish, and all woun­ded with greife, euen to the death, wee should passe all our liues, without drinking once of vinager and gall? Matth. 26. What is become of that shame, which wee ought to haue, if heere wee should lett him suffer alone, and yet pretend to raigne with him in heauen?

Let all creatures be at last vnbeguiled and [Page 185]know, that if the king of heauen did enter into his kingdome by tribulations, we also must enter in by the same way. There is noe other way but Iesus Christ and hee crucified; & whoesoeuer seekes any other, will not finde it, and whosoeuer wal­kes by any other, will loose himselfe, and hee will see, that though it may be a kind of vn­sauoury thing, to suffer in this life, it is worse to suffer in the next. O blindenes of the sonnes of Adam, whoe take noe care of the future, soe that the present may passe to their conten­tement. Not valewing that which brings in true profitt; but that which giues vs gust. Not looking towards reason, but passion. And the­refore doe they lament when they ought to thinke themselues happy, and they reioyce when they haue more cause to mourne. What is all this present prosperity, but a smoake, which by little and little will be dispersed, in such sort as that wee shall see nothing of it? And what are all the yeares of our life, but a short sleepe, out of which when wee awake, wee finde our selues but to haue beene abused. And vpon any little trouble, which arriues, we are drawne to forgett our former pleasures; yea and it giues vs, a kinde of paine to haue en­ioyed them.

If then, wee finde soe great in constancy in this why doe wee not seeke that other? And since wee see every day, that this is slipping out of our hands; why doe wee not seeke that which lasts indeede, and will make our felicity [Page 186]eternall? If hitherto wee haue beene in blinde­nes, let vs now at length open our eyes. And if prosperitie did once tell vs, that there was somewhat heere, which might content vs, let now the gall of tribulation be applyed to our eyes and giue vs light to see, that, in this world, wee are truly miserable, and that we are not in our owne Country, but in a very painefull ba­nishment; and soe raysing first our hartes to heauen, let our conuersation be alsoe there.

This is the end why our Lord hath punished you, that you may make more, and more ac­count of him, the more you see your selfe, in want, otherwise doe not conceiue that God takes pleasure in your paine, but because he is mercifull he hath a tender feeling of your tea­res. Onely he will put this touch of worme­wood into your cupp, that soe hauing dischar­ged your hart, of all humaine comfort, you may haue your leaning place vpon him alone. God hath taken one comfort from you, but it is to giue you another, for soe he is wont to doe. He hath made you a widow, but it is that he may make himselfe your Father, since, Father of the forsaken, Psal. 67. is his name. Many af­flictions will not faile to offer themselues to you, in this widowhood; and in many things you will finde the want of him, who was wont to remedy you in them. And in many of your freinds, you shall finde little helpe, and little fidelity and lesse gratitude; but in all these things, God will haue you make re­course [Page 187]to him, and conferre with him, about the troubles you shall be in, and that, as with a true Father, you ease your hart, with him. And if with that hart you call vpon him, and trust your selfe in his hands infal­libly you shall meete with a sure refuge, in all your difficulties, and a perfect guide in all your wayes. And in any tymes without your knowing by whose meanes, or how it comes to passe, you shall finde your busi­nes done, to your hand, much better then you could haue imagined; and you shall then vnderstand by experience, how great a freind God is, to the afflicted; and how truely he dwells with them, and makes himselfe a soli­citour of their causes.

And if at any tyme, he doe not giue you that, which you desire; it will be to giue you that which shall be fitt. For so doth this celestiall phisitian proceede, with them, who goe to him for their recovery; and whoe haue a greater desire, to be cu­red, then that their taste be pleased. Depart not you, from his hands, and cure, though it should put you to much paine. Desire him not to doe what you will, but what he will. Let your weapons, be your prayers, and your teares, and they, not lost teares, for that which our Lord hath taken from you, but liuing teares, for that our Lord may be pleased to par­don him and to saue you.

For what doth that superfluous paine [Page 188]serue which they tell mee you giue your selfe, but onely, for the adding of sinne, to paine. But now you know, that as wee haue no liber­ty to laugh, idely or vainely, soe neither haue we any to weepe superfluously. But both in the one, and in the other, we must be obedient to the holy will of our Lord. Why doe you com­plaine? why, I say, doe you complaine? Either you are a sinner, and then you are to be clen­sed by this affliction; or els you are a iust per­son, and then you must bee tryed, that you may be crowned. whether it be the one or the other, you must giue thanks to our lord, with your whole hart, and resolue to loue the end and reason of this correction, though the thing it selfe be vnpleasing. This we are taught by holy Scripture, Hester. 5. which relates how Hester kissed the end of Assuerus rod.

Let not your tyme passe away, in glutting your eyes with teares; but for the loue of our Lord, apply your selfe to send your hart vp to him, and to prepare your selfe for that passage, whereby you see others march before. It is enough, Lady, it is enough, that you haue al­ready made soe large a feast to flesh and blood. Dry your eyes at last, and let not that tyme passe in bewayling death, which was graunted you for the gayning of life.

Call to minde, that our Lord droue them out of the howse, who lamented the death of a yong maide; and he said that she was not dead, but that she slept. For indeede amongst Christiās, [Page 189]to dye is but to fall a sleepe, till that day come, when we shall awake againe, to take our bo­dyes, and so to raigne with Christ our Lord, both in body, and soule. And confider, that hee for whome you weepe, is not dead but sleepes; and that, in a sleepe of peace, since he both liued end dyed a good Christian.

Why should it trouble you soe much, that our lord would draw the man whome you loued, out of this place, which is soe misera­ble, and would carry him into the way of sal­uation? And if he haue left some troubles to you, take them vp with a good will, soe that he may goe on to his repose. And if his absence afflict you much, yet be comforted with this, that shortly you shall see him againe; since our dayes in this life are soe very fewe, and one of vs hath soe little aduantage ouer the other, in dying a little sooner, or later. You shall doe alsoe well to conceiue, that our Lord tooke him away, because hee was well prepared, and that he hath lest you heere, to the end that you may well prepare your selfe. And since you ser­ued our Lord with alacrity, in the state of ma­trimony, serue him now in the state of widow­hood, and in the trouble of that state, with pa­tience. That soe, if then you gayned thirty fold, you may now gaine sixty. And soe you shall leade a life, if not of gust, yet, at the least of great profitt, towards the purging of your sin­nes; towards the imitation of the Crucifixe; and towards a most certaine purchase of his [Page 190]eternall kingdome.

But for the obteyning of all this, you must demaund grace of our Lord, with prayers, with teares, with vsing to read deuout bookes, and with receiuing the celestiall bread of the most Blessed Sacrament. And soe lift vpp your deiected hart, and walke roundly on. For before you can gett to heauen, you will haue a longe way to make. And if you be to enter there, this will not be the last affliction, which you shall haue. For the Iewell which you expect, is of soe inesti­mable a valew (it being God himselfe) that how much soeuer it cost, it can neuer be deere. And since you are one day to possesse it, you are now to reioyce in the hope thereof. And com­plaine not of your afflictions, but say, soe great is the good for which I hope, that I feele not the misery which I haue. Let Iesus Christ our Lord, accom­plish all this in you, as I desire, and begg of him. Amen.

A letter of the Authour to a virgin whoe was dispo­sing her selfe to leaue the world, and to consecrate herselfe to God:

DEuout seruant of Iesus Christ. The con­tentment which my soule tooke in vn­derstanding of the new purpose you were gro­wen to haue, of taking the king of heauen for your spouse (yow who might soe well haue matched your selfe heere on earth) was so very great that I know not with what words to expresse it. And though when it was tould mee, it were new to mee, as not hauing vnder­stood thereof before; yet neither was it wholly new; for already I had in a manner eyed you out, for that lord, who created you, and I had begged of him as a particular fauour, that he would bestow you vpon mee, for himselfe. Blessed be his holy name for euer, who hath now done it soe very completely, as I knew not, soe much as how to wish. But that ioy which your soule founde before in seeing it self soe disintriqued from all the basenes of this earth, and finding it selfe already to haue re­ceiued that pledge, and pawne of loue from that heauenly king; what was it els, but [Page 192]a cleare signe, that this mutation which you haue made, proceeded not from any incōstan­cy of your humour, but from the worke of God, who hath conveighed his hand into your hart, and therein hath produced that desire of heauen, which now you haue. And he also gaue you that great ioy, as a testimony, and earnest penny of those many, and great, and pure ioyes, which if you proue faithfull to him, he resolues to giue you in heauen; the least whereof, is incōparably more to be estee­med then a husband of this world, and chil­dren, and estate, and whatsoeuer els the whole earth can giue. O if you had but tryed, how sweete God is, to that soule, which turnes her backe to the world, to place her eyes vpon her Creatour. O if you did but know, what that sweetnes is, of the celestiall spouse, towards the comforting of those soules, who cast all transitory delight away, and like chast turtles refuse to take comfort vpon earth; but send vp sighes for loue of their Lord, who is in heauen; & who are like the doue which returnes home to the hand of the owner, as cleane as shee went forth, without touching any dead body; soe much as with her feete.

What is there soe flourishing in this world, which is any better then a dead, and stincking carkasse? And for what then doth it serue vs, to ioyne our selues to that which will infect vs, and which may leaue vs thirtie thousand tymes more disgusted with the bitternes which fol­lowes, [Page 193]then with the pleasure which it yeilded for the present. You must render Christ our Lord many thankes, whoe hath giuen you light, whereby you know how to distinguish betweene that, the pretious, and the base, betweene eternall and-temporall, betweene an immortall God, and a mortall man. And for hauing giuen you grace, to make soe happy an election, as whereby God is accepted, and man despised; and in that for the loue of that hea­uenly bedd of state, the care of any earthly bedd is throwne aside [...], how rich soeuer it might haue beene. Be therefore faithfull to him, whoe takes you for his spouse, and who will be sure to be so faithfull to you, as to make you finde by experience, that hee is not in iest, when he calls himselfe the pure Spouse of pure Virgins; for you shall finde the assembly of all blisse in him. Nor can it proue like the marriages which are made betweene flesh and bloud, wherein vsually the little contentment, which is had at first, is followed by the bitternes of repētance. But this worke of ours giues not onely con­tentment at the first, but the more you conuer­se with this Lord, the better you shall know him, and the better you know him, the more you will loue him. For he is not like men, who, when they are more frequented, let vs easily see that they haue more faults; and he who was a good husband vpon the marriage day, within a yeare proues such, as that there is noe liuing with him. But in Christ our Lord, you shall see [Page 194]nothing which may disgust you, and as little in that Blessed mother of his, who is the mother in lawe, to all the spouses of her sonne: O bles­sed houre wherein that good purpose was sowed in your hart, and much more blessed, will that other bee, when you shall finde your selfe so visited by your spouse, as to make you say, O my Lord, and when could I deserue these fauours of thee, that I should finde this hidden treasure, for the purchase whereof, to pay the price of a thowsand liues, were to buy it very cheape.

O how happy and prosperous is this mar­riage to be, and of how excessiue ioy, both to heauen and earth. God the Father is plea­sed to see, that there be soules on earth, whoe loue his onely begotten sonne soe well, as that for his loue, they leaue the loues of flesh and blood, not onely those, which are forbidden by his lawe, but euen those of marriage which are lawfull. For it is a signe of greater loue, when for his sake, we forbeare that which we might lawfully vse. The sonne is he to whome the soule is espoused; and for this hee dyed, that he might haue some soules which would loue him at least with spirituall purity; and others whoe might doe it not onely spiritually, but euen with the body alsoe vntouched. The holy Ghost is most pure, and farre estraunged from flesh, and when he findes a soule which reso­lutely despises carnall delights, there doth he lodge his eyes; and fills them with spirituall [Page 195]comforts, and will neuer permitt that the soule be empty, which shall refuse to feede vpon carnall foode. Our Blessed Lady is the mother of the spouse, and they are very like one another, for shee alsoe is all amiable, benigne, a beginner, a protectour, and an aduocate of virgins, and shee highly reioyces that there is virginity vpon earth, for that is the flower which she planted. There want not pages to giue attendance at this marriage, for the Angells are seruants to the king of heauen, and ready for all that, which the spouse shall neede. Neither yet is there want of children which the world is wont to desire soe much; and they come without throwes of trauaile, and without paine in bringing vp, and without that greife which growes, when either they liue not well, or dye too soone.

The children of this marriage are good workes, which be rightly called a man's or woman's fruite. What comfort will he feele, when for the loue of Christ our Lord, he con­ceiues a good purpose, to giue an almes, or some such other thing; and when afterward he shall put it in execution, what pleasure will he take by the birth thereof? These children giue both ease, and honour to their mother. This Spouse hath noe neede of a dowry, for the children which shee brings, will bring it; and that soe richly, as wherewith she may gaine, and purchase heauen it selfe. And they make their mother liue in soe perfect ease, that I [Page 196]giue you my word, that when you compose your selfe to sleepe at night, you shall finde your selfe in greater peace, and rest, then if you were Mystres of the whole earth, and what­soeuer can be desired therein.

And tell me now what can be thought of in this world, which may arriue or euen ap­proach to the least of these aduantages? For if there be any little paltry pleasure heere, euery hower of such pleasure carryes with it the counterpoyse of more then a hundred howers of greife and paine. And if heere there be any pleasure without paine, it will at last haue an end, and either the spouse will dye before her fellow spouse, or els he before her, and soe all proues paine. And besides the death of chil­dren, it is a greife to a mother to part from them, euen vpon other occasions, in such sort, as that they enioy not one another.

But reioyce you O virgin in Christ our Lord. For your spouse shall neuer dye. And when you dye you will be hemmed in by your children, which are those good workes that you haue wrought; and they will not put you to paine by your leauing them, for they goe with you, into the other world; and they ac­company you euen to the very throne of God, and they will plentifully repay all the labour and charge, which you haue beene at with them, and the mother shall be made happy for the loue of the children. More ouer death makes noe diuorce in this case, but rather puts [Page 197]the spouse, and her fellow spouse together. And he shall deliuer vs, for he is the Lord of life and death. And noe deuill shall presume to steale her away, whome God hath taken vn­der the protection of his fauour; and hath ho­noured with the name of his spouse. Then will the Angells come and serue, and present her before Almighty God, singing prayses to him, and powring forth benedictiōs vpon her, and saying to her after this manner. Come O spouse of Christ, receiue that crowne which is pre­pared for thee by our Lord. The virgin mother will not then absent herselfe, being accompa­nyed with a world of other virgins, who haue done in this world that which you are doeing now, and are farre from repenting themselues thereof. In fine you shall goe out of this world, in company of your Peeres, where our Lord hath already prepared that celestiall bedd of state for yow, that you may eternally be full, and rich, and royally prouided for, in the house and presence of our Lord God, contempla­ting that infinite beauty of his, from one mo­ment to another, one hower whereof is so high a reward, that by way of recompence it farre exceedes the proportion of what you suffer, yea and all those afflictions which all the men of the whole world did euer suffer, in tyme past, or can euer suffer, in tyme to come.

There shall you possesse all good, and there shall you haue obtayned all that, for [Page 198]which you were created, and you shall bee soe very full of God, as that it cannot be ex­pressed nor soe much as thought. For there shall you finde the whole bosome of your sou­le, euen to regorge with ioy, like one whoe were ingulfed into a whole sea of vnspeakea­ble sweetenes, whereby he were enuironed on all sides. Then shall you see, and exclayme, and enioy, and possesse the Lord of all things, and say, whome I haue loued I haue obteyned; and whome I haue sought I haue found; and hee for whome I left the world is growen my pay, and my reward, and him will I praise, and loue, through the eternitie of all eternityes. Amen.

A Letter written to a deuout person wherein is treated of Humility and Pride, and of the perfection of the loue of God.

GOD giue you Sir a good Lent, and that soe you may exteriourly take ashes, in the begining of this holy tyme, that the vertue of holy humility, which is signifyed thereby, may euer haue a resting place in your soule. For to whome our Lord giues true knowledge, and greife for what he was, at that tyme when he went estraunged from God, him hath he deli­uered from the daungerous blindenes of pride, and him doth he make capable of all those spi­rituall blessings which it may concerne him to haue. The holy Scripture saith, The begining of all mischeife is pride, and he whoe is possessed by it, shall be possessed by all manner of maledictions, that is, of vices. For as kings are not wont to goe a­lone, soe is Pride accompanyed with many sin­nes. And soe alsoe on the other side, humility is neuer alone, since according to Saint Iames. God giues his grace to such as are humble, which Grace is the Mother of all vertue.

The proud man seekes after honour, and afflicts himselfe when he is contemned but the [Page 198] [...] [Page 199] [...] [Page 200]person who is humble, is out of countenance when hee is well treated, and is glad when he is despised, because he findes that Iustice is done thereby, which Iustice he loue [...], as a per­son whoe is truly Iust. The proud man is euer in want of somewhat, because how much soe­uer he haue either of his owne, or by the guift of others, he still conceiues himselfe to be worthy of more, but the hūble man is alwayes in aboundance, yea and in superfluity, for he acknowledges himselfe to be vnworthy, euen of the very earth whereof he treades, yea, and he esteemes hell it selfe, to be a punishment which comes short of his sinnes. The proud man cannot endure nor liue with any body, noe nor euen with himselfe, in peace. But the humble man can liue with all the world, for he abases himselfe to all, he endures all, estee­ming them for his betters, in his very hart; To the proud man it seemes an vnsupportable thing to obey the will of others, whether it be of God or man; but the man whoe is humble submitts and diminishes himselfe, and soe is enabled to goe in, by the straite gate of doeing the will of others, whether it be of the Creatour or of the creatures.

Great are the blessings which comes to vs in these ashes of humility, and men must take heede, that they be not found without it, vn­lesse they meane to be without God. For S. Augustine saith, How high art thou O Lord, and yet [...]he [...]umble of hart are the house wherein thou choosest [Page 201]to awe [...]! And the holy Scripture saith. Vpon whome will I looke? or vpon whome shall my spiri [...] rest, but vpon the person who feares, and trembles at the voice of my wordes? This humility, which makes a man thinke basely of himselfe, is farre from being abase thing, nor is it a fruite which growes on earth, but in heauen it is, and God impartes it to such as digg deepely in their owne dunge, raking vp and ruminating vpon their faultes and frailties, with great diligence: for amongst those pouerties and miseries is this pretious Iewell wont to bee founde. And through our sinnes, we haue soe much matter to worke vpon, by way of examining, and bewayling the same, that, vnlesse it be some man who will absent his eyes from looking vpon himselfe, there is none, who may not be sure to finde cause, and cause enough, not onely to be humbled, but euen confounded.

Woe be to vs! if we be found to be of them, of whome God saith, Thou art become as the face of a strumpet, nor wouldst thou blush. For what thing is there more deformed then the impu­dent boldnes of such a person, as hath so much reason to be full of shame? And who is he that dares once cast vp his eyes to God or his crea­tures, if he consider well, how he hath offen­ded him, & made himselfe vnworthy of them? who is there amongst vs, who failes not in the perfect loue which he owes to God? since wee loue him not with our whole vnderstanding, beleiuing his truth with that firme constancy [Page 202]which is fitt; and enterteyning those considera­tions, those thoughts, and purposes, by meanes whereof, we might doe him more faithfull ser­uice? who is he who loues him with his whole hart, not giuing any parte thereof to others, yea or to himselfe, but onely in God and for God? and who renouncing all proper interest, hath proceeded to loue God, for God himselfe? And he who shall consider, how little he hath mor­tified his passions, and what a stiffe warre he makes against the kingdome of the loue of God, will easily discerne that he loues not God with all his soule? And our Lord commaunding vs alsoe to loue him with all our strength, we are yet content to doe it, with such a deale of tepi­dity, as wee may well desire him to pardon. For, the strength which wee employ vpon complying with the loue of our selues, and appetites being soe aliue in vs, makes vs mightily faile in the diligence which we owe to the seruice of God, and to the feruour of our loue of him. S. Augu­stine saith, that the encrease of Charitie in vs, is the decrease of our owne appetites and desires; and then will our charity be perfect, when there shall be noe such desires in vs at all. Now by the name of such desires, he vnderstands that inor­dinate selfe loue which euery one beares to him­selfe. And because amongst all them who des­cēd of Adam, there is noe one, (excepting onely Iesus Christ our Lord, and his most sacred Mo­ther) who hath not found in himselfe, some excesse of this selfe loue; therefore is there none [Page 203]of them, who hath not fay led somewhat of per­fection in the loue of God. For when the loue of my selfe is wholly aliue in mee, the loue of God is dead; and then is a man in state of Mortall sinne. And when the loue of God liuēs and rai­gnes in mee (in vertue of which loue I fully purpose not to offend God mortally) then am I in state of grace, though I may faile somewhat, of that perfect loue of God, because still I com­ply in somewhat with the loue either of my selfe or of creatures. And from this want of diuine loue, doth grow our faultines in our other wor­kes, because that is the life of them. From hence alsoe proceede the faultes we make in the loue of our neighbours, by our not hauing compas­sion of their miseryes; nor taking ioy in their blessings, as concerning persons who are very straightly ioyned to God, and adopted in the Sacrament of Baptisme for his children. And we alsoe faile in our workes towards them, because we faile in our loue to him who said. That which you haue done to any of my little ones, you haue done to mee.

Now from the defect of these two Loues, of God, and of our neighbour (which are the roo­tes of our good workes) many other imperfec­tions grow into those very workes which we doe, though sometymes such workes themsel­ues, are not sinnes, nay being performed in the state of grace, they are meritorious of eternall life; But of such as these (if we meane to liue in the way of humility and truth) wee are to giue [Page 204]the glory to God, and to yeild him humble thankes, who holpe vs to embrace that which was good with our free will, and ordeyned, that it should be meritorious, by that Grace which through his mercy, he bestowed vpō vs.

Now wee must not, vpon this reason, for­beare to sifte out those faultes with care, which we comitt to these actions of ours; but it is a much more secure practise, to consider very particularly, that which is faulty in vs, then that which may goe for a point of vertue. And be well assured, that how much soeuer you shall consider, and sifte, yet still there will much lye hidden from you, in regard whereof you shall haue reason enough to say, with deepe sighing to our Lord, O clense me from my hidden sinnes.

Hence comes it, that wee loue not our neighbours, in such sorte, as God would haue vs, or at least, not so much as hee would haue vs. Hence comes it, that wee tollerate not their imperfections, nor fly from giuing them disgusts. And in fine from hence grow all those other faultes, which defile our soules like filth, which is euer dropping as from a sore. Our sin­nes are greater then any thought of man is able to vnderstand, and onely he who created our hart and cleerely penetrates to the bottome of it, is able to comprehend what our frailty is. And many tymes doth that discouer it selfe to be filthy before his iudgment, which seemes, in the sight of ours, to be very perfect. There­fore [Page 205]as Iob hath showed vs the way we must fea­re all our workes, how good soeuer they may seeme to vs, and we must not take pleasure in our selues by reason of them, nor delight our selues therein, euen in the most secret part of our hartes. For he onely is pleasing to God, who is displeasing to himselfe; he onely is Iust in the sight of God whoe knowes that grace and Iustice proceedes from the mercy of God. There is not a thing, from which God is more auerted, then a hart which carryes liking to it selfe. For God in such a one findes noe vessell empty, into which he may powre the riches of his mercy, and soe such a hart remaines with the naturall pouerty, wherewith, and wherein it shall still cōtinue, because it would not abase and empty it selfe, that soe the waters of Grace might runne into it, and soe it might liue con­tented in God, and might bring forth fruite, as a garden would doe, wherein there were abun­dance of water.

All our good comes from God; & he whoe beleiues that of himself he is able euen to moue his tongue towards the saying soe much as Lord Iesus, that person makes himselfe God since he attributes that to himselfe which onely belongs to God. And God giues himselfe to vs vpon condition that we must acknow­ledge this truth: That in him, & of him, comes all our good, and not from our selues. And the more good we haue, the greater debters of his wee are, and soe much more we haue, whe­reof [Page 206]to accuse our selues, as not corresponding to greater fauours by greater seruices, and to greater benefits by greater acknowledgments. He who is taught by the diuine truth, attribu­tes nothing to himselfe, but Not being and sin­ning. For if wee remoue all that which God gaue vs when he created vs, and which euery day he conserues in vs; wee shall not finde any being in vs, but onely a nothing, and that to nothing we should returne, as of nothing we are made. And taking alsoe away the fa­uour of God which through Iesus Christ is communicated vs, what should become of the greatest Saint on earth, but that which became of Peeter, when he denyed his Lord, and of Paule who persecuted him, that had redeemed him; and that which euery one findes by experience, that himselfe was, be­fore our Lord carryed his hand ouer him, ta­king from him his old hart, and giuing him a new one in place thereof.

Iustification is nothing else, but a re­surrection of the soule which was dead in sinne, and now liues by the spiritt of that life, which God infused into it, by the death of his blessed sonne. And as that body should bee both madd and foolish, which would attribute life and motion to it selfe, and not to the soule which dwells in it, and giues it life; soe is that soule deadly blinde, which esteemes that the life of good workes, which she findes her selfe to haue, [Page 207]doth proceede from her selfe, and not from the spirit of that life, which was infused into her by Almighty God. And sometymes God punishes such soules as these, by taking away that which formerly hee had giuen them, to the end, that obseruing that they can neither see, nor heare, nor taste, nor in fine, doe that which formerly they did, it may be plaine to them that it was some other, who impar­ted that life which was in them; and that they did but receiue it; & that the soule is noe other thing without the grace of Iesus Christ, then the body is when the soule departs from the same.

And therefore my freind, be sure that thou see noe other thing in thy selfe, but faultes, and know that thou hast nothing else of thine owne. If our Lord discomfors thee, consider how weake and poore thou growest, and with how little conformity thou receiuest that, which thou doest soe well deserue. If he com­fort thee, consider with how little humility thou receiuest it, it being reason that thou shouldst soe much the more abase thy selfe, as God honours thee; and that by soe much more thou shouldst be confounded with shame, as thou seest, that God treates thee, as though thou wert good, when indeede thou art not soe. Consider how little profitt thou makest of the inspirations, and inward speeches of our Lord; and how often our Lord saith somewhat to thee, and how soone thou forgettest to put it in execution; it being reason, that euery [Page 208]word of his, should last with thee all the dayes of thy life; without any neede of repeating it. How often doeth our Lord infuse pretious liquor into thee, and thou, hauing a hart all full of holes, doest suffer that to bee spilt; which in reason, thou shouldest keepe a long tyme? And though it would be sitt, that how much more God comforts thee, soe much more thou shouldst forgett and neglect the comforts of this world, and soe much more vnite and shutt vp thy soule, to the end that thou mightest againe and againe receiue God into it, it happens sometymes, that by the comfort, which he giues vs, wee are made more giddy, through our owne lightnes, and wee scatter and powre out our harts more then be­fore. What shall wee say of our frailties, but that euery thing being well examined, we finde, that wee doe nothing right, and that it were much reason, that we should rather be confounded, by considering how faultily it is performed, then that once it should passe by the least parte of our thoughts, that we had done any thing which were worth the loo­king on.

It is certaine, that if a Page serue a king, and that he make him not due reuerence, they will punish him. If he answeare not, or doe it not soone enough, or giue not a quicke ac­count of any message, they will alsoe punish him. And in fine they whome we serue are not contented, though we doe what they bidd vs, [Page 209]but withall we must doe it well, if we meane not to be reprehended and reproached.

And tell mee now my freind, which of vs is he, who carryes such a profound reuerence to our Lord as is fitt? where is that adoration of such an incomprehensible Maiesty, and such a profound internall kind of trembling, as they haue in heauen, of whome it is said in the holy Masse, That the Powers tremble? Where is that confusion and shame; which we should haue, to appeare before that infinite wisedome, which well doth see what kind of things we are, & which discouers vs to the very bottome? where is that soe exact obedience, as that we should not neede to haue the same thing com­maunded twice? where is that discretiō, where­with we ought to serue such a thing as God? where is the gratitude which is due for soe in­numerable and soe vnspeakeable benefitts? And lastly where is that seruice both of body and soule, which is deserued by soe high a lord, and soe great a God?

Certainely hee who hath eyes to see, will neuer discouer in himselfe any thing els, but a profoundity of miseries and faultes. And when in the euening hee takes account of himselfe, what kind of man he hath beene all that day, he findes nothing, but errours which he hath committed, in thinking, speaking, and doeing, and he findes diuers good workes which hee hath failed to doe, by not hauing loued and being thankfull to God, and by not [Page 210]hauing loued and not hauing supported the weakenes of his neighbour as he ought to haue done, besides innumerable other things, which he should haue performed, and hath omitted. And if with the fauour of our Lord, he haue done any thing which was good, he sindes that hee spotted it with pride, or vaine glory, or tepidity, or with not answering God as he was bound to doe, or with two thousand other faultes which God makes him know, and with two thousand others which yet he is not able to discerne, but yet he beleiues that there they are; and for soe wicked doth hee esteeme himselfe, as that the least parte of his sinnes he holds to be that, which he discouers. For as he knowes that God is more good, then he is able to conceiue, soe alsoe doth he belei­ue, that himselfe is more wicked then he can arriue to vnderstand. And though God doe him fauours, yet doth he not attribute to him­selfe any parte thereof, but onely the faultes which he committed, in not answearing, and profiting thereby, as he should haue done.

And this is to walke according to truth, gi­uing that to God which is his; That is to say, all manner of good, without the least mixture of any ill. And by this consideration being rooted well in the bowels of a man's hart (as a truth which were deliuered by the very mouth of God) a man rises, from leaning vpon him­selfe; as from some broken reede, and he euer goes leaning vpon him, who vphoulds all [Page 211]things. He behoulds himselfe, and hee sees nothing, but that which is to be lamented; and he behoulds God; in whose goodnes he confi­des; without any feare to be forsaken. And for asmuch as God is soe faithfull, as that he neuer leaues them whoe goe to him, and for that he hath soe great care of them; as that infinitely sooner, there will be want of water in the Sea, and of light in the sunne, then of mercy in him; therefore doe they runne, and fly, because God carryes them, and they falle not, because be sustaines them, and they wander not, because he directs them, and they shall not be condem­ned, because our Lord giues his kingdome to such as become like little children.

Bee therefore sure, my freind, that thou vnderstand thy selfe right, since our Lord doth soe much expect it of thee. And of all that which passes in thee, lay the glory aside for God, and take the shame and dishonour to thy selfe. And place thy hope, of being able to pro­ceede, as thou hast begun, in that Lord who put thee in the way; with noe meaning, I assu­re thee, to leaue thee in the middest thereof, but to carry thee on, to enioy the society of his spouses in heauen. There doeth he intend to doe thee extraordinary honour, and therefore procure not thou to be honoured heere. For being taken by the sēt of such an excellēt feast as that, it is vtterly against all reason, that thou shouldst glutt thy selfe, with the basenes of any thing, which this world affoardes. For there is [Page 212]nothing vpon earth, which can sauour well in his mouth, who hath tasted, though but a litle, of that celestiall foode. Turne thy backe to all things, which thou art soone to leaue, & place not thy hart on that, which is soe instantly to passe away. It is very litle, which heere thou art able to endure for God, yea though thou alone shouldest endure all that, which can be endu­red heere. For considering hell, which thou hast deserued, and heauen with which he meanes thou shalt be rewarded (since he hath pla­ced thee in the way thither) and againe, waighing that which heere he hath endured for thee; it is not to be accounted of, noe nor so much as to be greately considered, which thou either doest, or mayest endure for him.

Esteeme thou God for soe pretious a thing, that whatsoeuer he growes to cost thee, thou maiest still beleeue it to bee very little; yea though he cost thee thy life, yet doest thou buy him very cheape. In the next world, thou shalt see, that thou wert not deceiued, in the ex­chaunge which thou hast made, but finding them to be treated like madd fooles, and mise­rable persons, who lodged their harts, and be­sotted themselues, vpon this present world, and forgot the promises which God made concerning the future, thou wilt giue praises to our Lord, in that thou being once decei­ued, he vouchsafed to vndeceiue thee, and whilest thou wert casting thine eyes downe to earth, he was pleased to raise them vp to hea­uen; [Page 213]and thou being a slaue to vanity, hee made thee a sonne of his owne; and when thou wert liuing without any hope of diuine promises, he grew to place thee in that way, wherein thou maiest hope, that he will helpe thee now to liue well, and afterwards to dye well. And that when this exile is ended; he will conduct thee to the land of the liuing; which is the cleere fruition of the face of God. Where thou shall enioy soe great happines, that it belongs to God alone to know it perfectly, as to him alo­ne it belongs, both to be able, and to be wil­ling to giue it. And this will our Lord doe, not for thy sake, but for his owne, because hee is good, and his mercy endures for euer. To whome, for all, and of all, and in all, be glory and praise, for all eternities of eternities. Amen.

A Letter of the Authour to a person, whome he exhortes to bee gratefull and carefull to pre­serue the guift of the Grace of God.

I Remember you often; and the loue I beare you, makes me neuer thinke of you without some feare and trembling at my hart, conside­ring the many dāgers, wherein your soule may be, for which our Lord hath done so much, that if he were still in case to be weary, without doubt he would now be very weary. But he was weary, once for all, when he tooke our mortall flesh vpon him; and from those weary­nesses of his, doth result that care, which now without any wearinesse at all, he takes of such, as he is drawing to himselfe.

O Sir, how much reason haue you, to be gratefull for the good which you haue recei­ued; and carefull, at the least, to keepe it; and fearefull, least it should slippe out of your hāds. And I sayd Carefull at the least to keepe it; because he, who can make coniecture, that he hath re­ceiued the guift of Iustification, must employ himselfe, like a diligent negociatour; that with fiue talents he may gayne other fiue, Improuing that good, which God beganne in his soule, and getting, euery day, a new parte in heauen; [Page 215]since the gate is open, for our getting more, and more in euery minute of our life.

It is most certaine, that if we should tell a man, that there were a very long way, in the steppes whereof there were great felicity to be obtayned, yea and that, for the making of one single pace, they would giue him the worth of a whole kingdome; and that though a man should goe all his life time, in that way, they would neuer depriue him, of his rewarde, but that still it should holde on, after the rate, of the first pace, which he had made; I doe not thinke, that in the whole world there is any one worldly man, who in this case, would not be so great a walker, as that he would hardly be euer perswaded to sitt still. Now, if coue­tousnesse of visible things be able to worke so great effects; what will it be fitt, that the loue of that, which is inuisible and eternall, should worke in our soules, but a vigilant care, to be still walking on, in the way of God, with reso­lutions as liuely, and more, then they were, which we entertayned the first day, when we entred into his seruice.

Who is he, that can be so absurdly incon­siderate, as not to holde himselfe a deepe debter to Almighty God, for the many guifts, which he hath receiued from him, in recompence (as I may say) of so many sinnes of ours, as that he will not serue so benigne a Lord, with all diligence? who is he, that cōsidering when­ce our Lord hath drawen him, will not resolue [Page 216]to be daily further and further of from hell, and from the impiety of sinne? He seemes not to haue bene sorrie for his offence, who procures not with diligence to be farre from the like. He doth not sufficiently thanke our Lord for this guift, who hath layde aside the memory thereof, & with whome it decayes with time; not stirring himself vp, to giue new thankes, and to presente new seruices, knowing more and more thereof, euery day, as a person, who hath receiued encrease of light: This is so great a fauour, that Dauid calles it the Benedictions of sweetenesse. And it is great reason, that we should grow strong with that new grace, Psal. 20. which our Lord gaue vs, and not content ourselues still with being little ones.

I sayd, that at least we must be carefull in the continuance and conseruation of this guift; because according to good reason we should be encrea­sers thereof daily more and more. And from hence it growes, that when I see, that the light of your soule is sett vpon by so many windes, and when I consider your weakenesse in the midst of so many, and so great, and so subtile enemyes, I finde my selfe to be all trembling ouer you, as any mother would be ouer her sonne; who aduentures not to reioyce for the good she sees him enioy, through the feare she hath, that he may chance to loose it.

Tell me, good Sir, how is it with you? are you still on foote in the presence of your God? doe you liue, in the presence of true life? is God [Page 217]lodged in your hart? is there an vnion of loue betweene God and your soule? Or is there not perhaps, some litle drynesse or disagreement growen betweene you, which your much care of this world, and your little care to please your Lord, may haue caused? I feare to heare the answeare, which you may chance to giue; and yet I cannot content my selfe to be with­out hearing it. If you giue me good newes, my soule will reioyce in our Lord, and I will giue him thankes for hauing conserued, what he hath gayned. But if you tell me otherwise, I must be extremely sorry; and yet still howsoe­uer, I must needes know it. For I will not re­maine without greife, if you be subiect to any spirituall losse, or inconuenience. I hope to haue a parte of your Crowne; and I submitt my selfe to beare a parte of your payne.

If there be any thing of this kinde, take heede you suffer not the wound to fester; and make no intricate knotts vpon the swathing-bands of your sinnes. Make haste to breake that quickly, which is ill tyed vp; for you can haue no leaue to diuide your self from him; who fixed himself to that Crossë for you with so cruell nayles. Say alowde to all things; De­parte from me; for neither am I yours, neither ought I be so much as mine owne. Lett the thing be what it will, let the person be who it will, and let the interest be as great as it can be; no other can haue Title or iustice to carry you away, but onely Iesus Christ, who created you, and tooke [Page 218]you for his sonne; and after you had beene a prodigall admitted of you againe, and honoured you, and gaue you a new garment, and a sweete embracement of peace; and keepes a state of great repose prepared for you in heauen, if you will keepe his commaundements.

That man, namely your selfe, belongs to this Lord of ours. Though euery man in this world, should putt in his clayme for you; there is none, who hath so dearely bought you as he; to whome you also belong by another title. For what is it for God to dye for vs, but to repur­chase that, at an extreame rate, which was al­ready his, by the benefitt of Creation, and to dra [...]v vs out of hell, and againe to admitt vs to his freindshipp? what is this, but to multiplie diuerse Titles to the same thing? and those so very great, that euery one of them, hath reason enough, to carry the whole man after it. O trea­son of the sonnes of Adam what is that, which you doe, when somewhat else preuailes in your hart against Iesus Christ? how are you able to say No to him, whome you are so bound to serue, though it were with the losse of your liues? Shall any small title, which any thing may make towards you, be able to carry you away, and so blinde you, as to make you for­gett so many and so great benedictions, as our Lord layes vp in heauen for you? Let the world departe, euen now, from our harts; since it is so soone to departe from our eyes? And when we shall see anything therein, which flourishes, let [Page 219]vs bury it vnder ground, and treade vpon it there, in the sepulcher. For by the cōsideration thereof, we shall obtaine a true relation of it, and such a one as will deliuer vs from it, and free vs, from the care of all that, which heere is sought, with such a pestilent kind of desire.

What better weights or measure can you desi­re, that so you may not be deceiued, nor be drawen to take one thing for another, then to carry it instantly to the Passion and death of Iesus Christ our Lord, who then condemned that, which the world esteemed; and to carry it also to the hower of our owne death, which conducts vs all naked, solitary, and defeated, and to be trod vpon by the seete of our seruants. And you in particular may doe well, to remem­ber this point; since, besides the feare, which we all ought to haue of that passage, your self haue another particular reason for it; because you haue a more particular knowledge of death; for lately you wanted not, as a man may say, a fingar's breadth of passing through it, to eternity.

Take heede, take heede, that you be not de­ceaued by those false apparances, and by those painted maskes; for they are no better then mas­kes, which enueagle & deceaue our soules. And if you like these shadowes so well, raise vp your hart to heauen, where the Truthes of these things are; whereof heere there is but some litle resemblance. And so you will neither conceiue any enuie against him, whome you [Page 220]finde to prosper in warldly things; neither yet will you haue any great appetite, to possesse that, which in fine, you must be forced to leaue. Do not entangle your selfe with this earth, since God, hath giuen you some good hopes, and pledges, that he meanes to carry you to heauen. And those are, his most sacred death, the knowledge, and loue of the Crucifix, the receauing of the holy Sacraments, whereby in the holy Church there is giuen a pardon of our sinnes; and the adoption of the Sonnes of God, and consequently of heyres. Let him seeke for shadowes, who hath no hope to lay holde, on things of substance. Let him respect a short tyme, who hath had no taste of spirituall bene­dictions, which last for euer; And let him triumph, like a sott, in the prosperities of this world, who hath not felt in his hart, how de­lightfull a thing it is, to shed teares for hauing offended God; and how happy a man is, in re­lying vpon Christ our Lord, and in liuing to him. And since our Lord, hath called vs to his mercy, and hath giuen vs the knowledge of his Sonne Christ Iesus, let vs not liue according to the flesh; nor allowe of any counsell against this counsell, That in a thing so manifest, as it is, that we ought to seeke, and esteeme the contentment of Christ our Lord, despising the world, and all that is therein, there is no neede of taking any man's opinion; and we must not be moued by any vanities of the world, how many, Iohn. 2. and how vsuall, and how well receaued [Page 221]soeuer they may be. The world passes with the de­light thereof as S. Iohn saith; but he who will doe the will of our Lord, shall remaine for euer. Who relyes vpon that which is vnstable, shall fall downe togeather with it; and he, who will adore an Idoll, shall growe like that very Idoll; but he, who loues Christ, our Lord (and that man loues him who hates the world) he indeede is wise, and worthy, and shall be exal­ted to sitt in that kingdome, with the same Iesus Christ our Lord, as he sittes at the right hand of his Father. It is much more worth, to be the least there, then to be the greatest heere: If therefore it delight vs to raigne let vs desire to doe so, in that eternall kingdome. I beseech Christ our Lord, to bestowe it on you. Amen.

A Letter of the Author to a deuoted religious Friend of his, who animates him to seeke God by obedien­ce, & humility, and he teacheth, that recollection of minde, must not be tyed to any certaine place.

I Haue receiued your letter, and that which I am to answeare is this. You must know, that there is not any one in this life, who can think to liue without troubles; & that to com­plaine of them, is to complaine of being a man, since we were borne to beare them. And if it seeme to you, that when you were shutt vp, you carried your soule more recollected; you are to cōsider on the other side, that Obediēce in doeing those things, which displease ones self, and the humility of performing meane offices, is noe small fruite to the soule. And beleiue you this truth, that the man, who is carefull to recollect himself, and who puttes his confidēce in God, doth many tymes finde himself more recollec­ted in streetes, and publique places, then if he were in his Cell. And they who tye their deuo­tion to any particular kind of place, doe instāt­ly loose it, when they leaue the place, yea and many times in that very place, it failes them. And this growes in regard they are resolued to haue it there, and striue not to finde it in all pla­ces, and in all those workes, to which they at­tend by theyr Obedience; vpon this Obedience, you must greatly procure to ground your self, [Page 223]without choosing this, or that. Since Obedience is a thing soe acceptable to God, that it exceedes all that, which a man may doe vnder the con­duct of his owne will, how good soeuer it may seeme. Father Lewis of Granada will passe short­ly by you, and I would haue you doe that with great confidence, which he shall aduise you. The Holy Ghost be euer with you.

I am such an enemy of these changings of place, & I hould the very desires thereof soe fitt to be suspected; as that I am made slow in gi­uing answeare to what you write concerning them; till by your prayers we may get more light to guide vs. For otherwise, we shall goe as bad as blindefould; and perhaps you may fall vpon worse encounters, then they are, which you would auoyd. I beseech you sollicite the matter with our Lord; & when I shall haue satisfied mine owne hart, I will impart it vnto you, In the meane tyme I recommend to you much, that you keepe your soule in peace. For it happens to some, that they both loose theyre tyme, and the good opportunity, which God giues them, by thinking much vpon that other, which they desire to obtaine; & soe they growe to loose, both the one, and the other.

Make you accōpt, that there is but one day of life left, for you; and that that day is the mor­ning, when you awake. And spend you that, as if it were your last, with all the care that possibly you cā. And when the desire of doeing any other thing occurres, make this answeare. [Page 224] Doe not thinke of to morrow; and exercise your self, in breaking your will. For when a man flyes from the opportunity, which he hath to breake it, it is like flying out of the feilde. And because such a one flyes like a coward, and carryes his weakenes in his com­pany; therefore when the occasion presents it self afterward, he findes, that he is as farre from strength, as before; the reason heereof is, because he changed his place, but not his minde: giue you a good accompt of that house, and of the opportunity, which there you haue; and soe you shall gett a tongue, where­with you may aske a better, at the hands of our Lord; For otherwise they may say vnto you, that he who conducts ill that which he hath already in his care, to what end should one trust a greater matter, in his hands?

A Letter of the Author to a deuout Lady, animating her to fight against the Deuill, and to resist his temptations.

I Beseech our Lord, that you may find your self as I desire; for it was not said in vayne, that loue is full of a carefull kind of feare. But in fine, I haue confidence, that our Lord (as he saith to vs by the Prophet Ieremy) will re­gard that loue wherwith he espoused himself in those beginnings of his, and will remember how the people followed him, without any high way in the Desart, which was full of af­fliction to them, and carryed a kind of resem­blance of death. God is very thankefull, to such as serue him with loue; and in the tyme of our weakenesses, and when our strength is euen vpon the point to faile, then doth he looke backe, vpon the time when formerly wee had beene in vigour, and to that amorous intention, which wee had in former time, re­leiuing our misery, with the aboundance of his mercy. Continue therefore with a harte full of courage; and, as S. Paule saith; doe not loose your confidence; Heb. 10 for there belongs a great reward to it And this is that, which the Deuill would [Page 226]faine, either take away from vs, or weaken in vs, so to pull vs downe, who pull him downe, and much more, you, being a woeman; by whose hand he would esteeme it, Iudges. 9. more dishonour, to be ouercome. As Abimelech sayd to his second, doe thou kill mee; that soe it may not be sayd, that a woeman killed mee; for a woeman had cast a peece of earth stifly downe vpon him from the fortresse. Thus must you doe, when the Deuill shall offer you combate. Cast Christ our lord at him; and soe breake his head (for Christ our lord being man, is called earth▪ and soe the enemy shall dye. And if notwithstanding, it seeme to you, that still he must be a liue; knowe yet, that he remaynes in extreme trouble, and euen as dead, to see himself ouercome, and to be the occasion that you shall gayne crownes, whereas he thought that they would haue proued fetters.

To what greater misery can an enemy be sub­iect, then to see, that he helpes him, to be great, in the eyes of God. For if you sawe the treasure, which you haue gayned, by resisting the Deuill, soe very often; there is noe doubte, but that it would sufficiently temper the bitternes of your troubles to consider the beawty and riches of those crownes. Now so many pretious stones haue you gotten, wherewith to enrich your crowne, as you haue resisted, times, those counsailes of the Deuill; and so much haue you gained of eternall rest, as you haue with patience, endured seuerall times, the sadd af­flictions, which he hath brought vpon you. Be [Page 227]not therfore weary, of getting still new pretious stones, though whilest they are throwne at you, they hurt you a little; but then instantly after, they are your owne.

And see that you resist that vnprofitable sad­nesse, which is the beginning of many mischie­fes; & confiding in our lord, and being cheere­full in the hope of his loue, tread all vnder foot; and let it seeme little to you, as S. Bernard saith, My afliction is hardly to bee counted afliction for one halfe howre, and if it proue any longer I fele it not, through the force of my loue. Tread you vpon the dragon, and vpon the lyon, and let him feare you, Psal. 26. and not you him. And say you to your self. Our lord is my helper, and whome them shall I feare? Our Lord takes care of mee, what then can arriue, which may afflict mee? Our lord gouernes mee, and I am safe Our lord serues himself of mee, and I aspire to no other happines, how much soeuer it may cost mee. And thus, the Deuill finding you full of courage, and well armed, shall not bee able to pull you downe, but rather feare, soe much as to assault you. Our lord, who called you, conserue you, and make you such, as I beseech him that you may bee. Amen.

A Letter of the Authour to a Cauallier his freind.

THE newes of this messenger, who is parting, takes me by night, and without paper, and full of my ordinary indispositions. I beseech our lord, who is omnipotent, to tell you that by himselfe, which he was to haue tould you by my penne; since in me there is noe ability to doe it, nor haue I indeede any opor­tunity. The cōplaintes you make against your selfe, vpon the opinion which you had of your owne prudence, are iust. You must admitt them, & doe them iustice; euer esteeming that opinion for a crafty enemye, and counting vp euery pace it makes, that soe you may vnder­stand the deceites thereof. For in these tempta­tions, to know them, is to ouercome them. Make that very account with your selfe, which was made by that Monke, in this namer; I came not to iudge any, but to be iudged by all. Say thus to your selfe; I came not to haue zeale of others but of my selfe. God places not me in the office of a guide, but in the duty of being guided. And who is soe maddly impertinent, as that hee will thinke to hitt right, in that, where God puttes him not; since euery plantation which is not made by the heauenly father, shall be rooted vp.

But now, if by Obedience you be commaun­ded to deliuer your minde, first begg you light of our lord, and then declare it, but not with­out feare, and as a thing which you doe but offer, to the end that it may be examined by others. And you are not to shoot it out, with such a kind of resolution, and auctority, as if it must needes be approued, and executed, becau­se forsooth you thought it fitt. Noe nor that it ought to haue any force att all, vpon that rea­son; but onely, that things may soe be done, as others may take to be most cōuenient, whe­ther they approue or disallow your opinion. And you must conceiue, that by doeing thus, you comply with the duty of your Obedience, and that you haue nothing more to doe in that busines.

They, who either be endwed with light from heauen, or haue else beene taught to see, by the many falles, which they haue taken; doe noe lesse feare, euen some good desires of particular thinges, then the executing of some desires, which are not good. Yea, and in some sorte, they apprehend them more because of the two, it is harder to vnderstand and maister the deceipt, which lurkes in them. Now this feare, takes order that they runne not instantly to entertaine them, but to keepe their stand; recommending that desire of theirs to our lord, and asking councell of him. This feare is the beginning of wisedome, and it is alsoe the end thereof. It is hard to declare this pointe by let­ter [Page 230]but for him who hath a superiour, whome he obeyes, it is easily declared, by putting the case, and following his counsell.

When you shall be come to know, that such a busines concernes the seruice of God, and that it is fitt to be dispatched, yet still euen that must be done in such sorte, as that his Ma­iesty be not offended, for whose seruice the busines it to be vndertaken. For if the heart be thereby filled, with cares and distractions, and especially if they come at wrong tymes, the thing it selfe may well be iust, but the manner of doeing it, wil not be soe. It is a good thing, for a man to cary himselfe like a persone who is at the comaund of another; and not as a guide of the busines. Not as if you were some great maister, but rather like some young fellow, who were bidden, eyther to come, or goe when the care of any particular shall put it selfe vnsea­sonably vpon you; say to it, to this effect, Our lord commaundes me nothing, about that matter at this time; For my part, I haue nothing to thinke; all will goe into errour, if it be done after my fancye when our lord shall commaund me to doe it, I will doe it, and I will both heare, and speake. For this pur­pose it is good to sett out some determinate ti­me, to thinke of these thinges, which require care; that soe they may not come vpon a man, in troupes, when he were to be in silence with God. If they bring any affliction with them, which much disquiet; we may well conceiue that that is not the way, wherein God walkes: [Page 231]nor doe we comply with his word, which saith, Nolite solicit [...] esse, labor enim exercendus, sollicitu­do tollenda: you must not be ouer carefull, for paines must be taken but sollicitude is forbidden; and for the taking of it away, our lord willes vs to confide in our heauenly Father.

He who hath this confidence, perceiues well, that the busines dependes vpon God; and that his diuine wisedome, knowes how to addresse him, and therefore a Christian man, is to be perswaded, that it giues noe aduantage, euen to the very busines it selfe, if we fall into any vnquiet kinde of anguish; or euen to superflui­ty of thinking of it, which is thus forbidden, by holy scripture. Ne affligas temetipsum in consilio tuo: Doe not afflict thy selfe in thine owne counsell: but say thus to your selfe, It is God who must doe it, and not I. Perhaps our lord will not haue it remedied by this meanes. And if he will, yet his will alsoe is that it be done with peace, and with my spirituall gaine, and without my losse. And soe procure, that your heart may euer goe, in celebration of that. Christian Sabaoth, whereof S. Paul speaketh; and then we may say to our lord, Descend [...]hou into my heart, for it is all free for thee: and it hath no­thing which may distract me from hearing thee, and from speaking to thee. You haue reason to desire the helpe of prayers to this purpose: for it is not soe easily obtained. I beseech our lord, who called you to his owne seruice, continue you in his grace, and carry you afterwardes, with himselfe to eternall rest.

A Letter of the Authour to a Virgin who liued in Recollection.

I Know not with what wordes, I may be able to expresse the fault which accuses mee, and the punishment which I feare. I looke back vpon the much time which hath passed without writing to you, whilst yet you were recommended to me; that soe by meanes of my care, you might proceede and proffit, in the seruice of our heauenly king; since he was pleased to receaue you for his, through that word, which I preached vnto you. And I in the meane time, like an ill seruant of Christ our Lord, haue beene negligent in negotiating this businesse which he held to be soe truly his; as that it filled him full of care, and soe full, as to make him giue his life, for the dispatch the­reof. And not onely haue I sinned against him, but against you alsoe. To him I haue beene an ill seruant, and to you I haue beene an ill Fa­ther, since I haue not preserued the stock nor sustained you with the food of his word; his, who made mee his steward, to the end, that in the true time, [...].4 I might wisely and faithfully dis­pence it, [...]12 to euery one, according to that which he should neede.

I am much grieued for my negligence, as it [Page 233]becomes a guilty person; and I apprehend the punishment of my fault. Not that I feare soe much, least our Lord should punish, or scour­ge, or afflict me for it, with vexations, and tor­ments, as that, he may permitt your soule to receiue some disaduantage thereby. For when a man hath noe knowledge of what belongs to children, nor cares how he may bring them vpp; it is but reason both that he see them dye, and that they may alsoe continue dead in his sight; that soe the greife thereof, may bee a torment to him, & may keepe those eyes open, which his carelesnes had shutt.

My good sister, (for I will presume to say, that you are mine, because you are the Spouse of my Lord) O how happy were he, who might know how it is with you; that soe he might either be delighted in your good, or receiue the torment of sorrow, for your ill? how happy were he, who might know, if those feruent teares of yours still continue, which washed your soule in the high presence of your Spouse, and which watered it with deuotion, that soe it might giue fruit to the Lord thereof. And if your long watches last, wherein you were wont to treate in secrecy and solitude with him, whom your soule loues. Reflecting vpon tho­se sorrowes, which he endured for loue of you; and, you, desiring to endure somewhat like that, for the loue of him.

I beseech him of his mercy, that you may not haue lost that holy silence of yours, which [Page 234]was discourse with God; your rich pouerty, which gaue you more full satisfaction, then all the wealth of this world; That cōtempt of your selfe, which gaue you price & valew in the sight of our Lord, and that holy change of your life, which cast them into wonder, who saw you, & praised God in you. Let it not please him, that mine eares may euer heare, that the seruant of Christ, is other then shee vsed to bee. Let it neuer come to passe, that shee should liue with any other, nor regard any other, nor thinke of any other, then onely Christ our Lord; to who­me shee offered her selfe. Make noe exchange; whereby, you may bee soe deceiued; as that ha­uing tasted of that heauenly guift, & hauing fed vpon the crūmes of the table of God; you should now afterward, come to tast the bitternes of E­gypt; & those meate which are deuoured by mē cast of from him. Who when heere, they shall haue satisfied themselues with the foode of swine, shall burne heereafter, in the cōpany of deuills.

Seruant of Iesus Christ, how is it with you indeed? tel me, how it is with you. I beseech Iesus, you bee wel in his sight. S. Paule said, that euen his very life, consisted in the good of his children; and euen I, though not with that great fire, but with the little, which God giues mee, doe yet aduēture to say, that my life con­sistes, in that you be well, in the sight of God. I can take noe pleasure in this body, if the soule of my daughter, be dead; nor shall delight haue any place in me, til I may know, that your Spou­se, whome I lodged in you, doth still inhabite [Page 235]your hart. If it be any otherwise, it is I, who haue made the fault, & I will performe the pēnance; but yet see that you bee not angry with him.

Doe not my good Sister, afflict me more then already I am afflicted, through mine owne fault, by the loue, which I carry to your soule; and if you bee offended with my negligēce, be appea­sed by this cōsession which is full of shame and greife. And beleiue that through the fauour of our Lord, you shall wel finde, that I wil mend. And vpon this motiue, you must forget that I haue beene an ill Father to you; since vpon the same, God forgets that we haue been ill sonnes & ill seruāts to him. And if yet you will require further satisfactiō, be your owne caruer; and re­quire of me what you will. Onely retourne to the way of God, if you should haue left it, or els make mee know, that you continue in it; that so I may be sure that thinges goe wel with you; & that I may haue strēgth to beare that pēnāce which you shall impose vpon me for my negligece. Ne­gligence, I meane in writing to you; but not in remem­bring you. For in this our Lord, hath not permitted that I should be forgetfull. For soe great was the loue, which I carryed towards you, vpon seeing that you were growne to be the true seruant of God; and you entred soe deepely into my hart, when I considered those mer­cyes, which our Lord had vouchsafed to you; that it ne­uer parted more from thence, though it haue failed, to strengthen and comfort you in this way as it should haue done.

Pardon me my good Sister for the loue of Iesus Christ; and bee not cruel against yourfelfe, but be as cruell against me, as you shall thinke fit. Be sure to loue our Lord, for he deserues not to be ill vsed, for the [Page 236]negligence of his seruant. And if you should haue forgotten your duety to him you know his condition already well enough, and, that he hath promised to receiue the soule which will retourne and that if you will forgiue me he wil pardon you. And he will shew you such mercyes, as he shewed before, and wil enable you to sing those Canticles to him, which you sung in your first beginning, and birth, to Christ our Lord.

Doe not now giue cause of ioy, to those in­fernal spirits, since there was a time, wherein you wounded them with sorrow. Doe not greiue your good Angel, since he hath giuen God much praise for you; and hath reioyced at your vocation. Doe not reuerse that solemne Festiuity, which was celebrated in the kingdo­me of heauen, vpon the day of your cōuersion. And if through my sinnes any of these things should haue happened, yet still you must not be dismayed. For our Lord will stretch forth his armes, and will receiue you; since he stretched them out for you vpon the Crosse. And it is vsual with him, to loue that person more, who ha­uing runn away out of the warr doth yet re­turne to fight with greater courage, then that other, who though he neuer forsook the feild, yet was neuer but slack in doeing him seruice.

This is a kind of warr, wherein the losse of the victory consists not in the not receiuing any woundes, but in flying out of the battaille, & rendring himselfe to the enemye, in the quality [Page 237]of a man who is ouercome. Take courage, and begin yet once againe, for you shall find Christ our Lord close at hand to help you. And seing your humility, and how much you are ashamed of yourselfe, he will not put you to confusion. Nor when he shall perceiue, that you are lying prostrate at his feete, will he cast you off, or kick you out of his sight. And if you call vpon those intercessours, of yours, who are in hea­uen, they will not make themselues deafe to the cryes which you send vp from hence, As for me because I haue made the fault, whereby you haue incurred the inconuenience, if there be any, I wil alsoe performe the pennance as I said before. And I wil beseech our Lord to re­store and raise that vp, which my negligence made fit for ruine. Let all your thoughts beate vpon his hauing begunn the worke, and not vpon my hauing neglected it. And then he will put things in good order, because he is the true louer of soules, and pretends not to see mens sinnes, that soe they may retract them by sor­row. I beseech him euen by what himself is, that he wil keep you in close protection, vnder his wings; and make you gratious in his sight, and that he wil punish me in whatsoeuer sort he shal thinke fit. And I beg of you by him that you wil write to me, though I confesse myselfe to be vnworthy of your answeare.

A letter of the Authour, to a woman, who was af­flicted with grieuous, and dangerous temptations.

BEE comforted, Esaye 40. bee comforted, O you my peo­ple, sayth the lord your God: speake to the hart of Ierusalem, and call her hither; for her punishment is ended, and her sinne is pardoned. Confide, my good sister: for these words are spoaken to you, and they commaunde you to be comfor­ted, through his fauour, who will defende you: though your owne infirmities, and those infer­nall powers, striue to plucke you downe. But if they, be carefull to persecute you: more care­full is Christ our lord, to ouershadow you, and to defende you, and to fetch you of from this combatt, adorned with new Crownes, which are incomparably more to be esteemed and re­ioyced in, then your tribulation deserues to be lamented.

What is the matter? what is that, which af­flicts you? what is that which frights you? your God is the curer of these wounds: be not trou­bled there at. For at the instant that he closes them, he will shine to you as a sunne, seauen ti­mes more bright, then before you were subiect [Page 239]to this affliction, your spirituall prosperities, will incomparably excell, those which are past: since that which you suffer now, doth so farre excee­de in bitternesse that which formerly you suffe­red. For these flowds of anguish, vse to serue but for a preface, to an aboundance of spirituall delight as the tribulations of Iob were messen­gers to him, Iob 24. of a doubling of his estate and com­fort, which God bestowed vpon him. God af­flicted him first, and then he comforted him, he tryed him, and then he crowned him: he hid himself from him a litle: but afterwards he shewed himselfe more deare, and sweeter, then he had seemed before to be offended.

This is the stile, which our lord holdes with his seruants. He mortifies them so farre, that he seemes, as if he would place them, in the verie torments of hell: but then instantly againe he drawes them out, and putts them into perfect ease: and so, as that the whale is neither able to retaine him, nor yet so much as to touch him with anie offence, whome she had swallowed. Our aduersaries, the deuills, Ionas 2 are full of pride, and they threaten, to devou­re vs: but let vs say to them, in their teeth: Come and spare not, for you shall be ouercome. Take what councell you list, it shall come to no­thing, for God is on our side. Let it not, my good sister, passe once so much as in your thought, to be afrayd of these infernall wolues: For hee, who conquered them once vpon the Crosse, hath conquered them in you: [Page 240]and will do so againe; and will despoyle them, to their great shame. And how soeuer it may seeme to you, that the encounter is fierce, and the enemie so strong, as to fright you; be not yet dismayde. E saye 19. For it is our lord who sayth: Shall perhaps the prize be taken out of the hand of the strong man? And shall that, which was seised by the mightie, be resumed? Most certainly the captiue shall be taken out of the hand of the strong man; and that shall be rescued, which he had taken by violence. And this shall come to passe; be­cause the hand of God, will fight for you; and will ouershadow you, as birds with their wings spred abroad, defende and couer those young ones of theirs, which they loue so much.

O that our eyes could once but see, that zeale of God, wherewith he keepes our soules, and how safely he claspes them in his hand, euen when they thinke, that they are alreadie lost. Some are wont to throw downe a glas­se, with speede, to shew, how dexterously they can receaue a brickle thing in safetie, which is cast, though neuer so speedily, from on high. And if the glasse could feele and knowe, it would tremble to see it self cast downe so farre and so fast, and to be falling towards hard stones, where it were likelie to be broken, into a hundred pieces. But then comes to succour it, the other hand of him, who threw it downe; and so it is receaued without any hurt at all. And thus you who see your self so drawen euen out of yourself, [Page 241]assaulted with such sharpe fyres, and afflicted by so fierce paynes, doe tremble and feare, con­ceiuing that you shall be broken all to pieces, by falling into offences against our lord. But you must knowe and consider, that our lord, who hath brought you into this trouble, he himself will bring you out: and he, who hides himself a while from you, that you may suffer, is yet very neare you for your defence. For otherwi­se, you had bene swallowed vp ten thousand times ouer, by your enemies. He throwes you downe, and yet he receaues and saues you from falling. He moues the tempest, but yet he it is, who keepes you from drowning. For in that, which you feele, it is not you, who doe any thing, but you suffer it. He who doth it, is the deuill, and he shall pay for it.

God sees your hart perfectly well, and that you are a louer of his Commaundements, and one, who abhorres any thing, which is offensi­ue to him. I beseech him to keepe you, as he hath done hitherto, for as for those things, which the deuill representes to your minde, be not troubled at all thereat. For though it be full of deformitie, and afflicte you much, yet you will not be the worse for that. These are things, which happen to manie, and not only these, to which you are subiect, but others also which are incomparably greater, and which seeme in­deede, to be a verie copie of the true hell, and of that language, which there they holde.

But not for all this, doth God forsake his [Page 242]soules; but euen when all humaine counsell, and power failes, then runnes he towards them: with a mightie hand, taking away the cuppe of bitternesse, euen from their mouthes, and in exchange thereof, he giues them ten thousand comforts. And, the while, a man comes to know, that he is weake, by hauing vnderstood his great miserie through experience. He knowes also, the strength, and malice of his enemies, and procures to fly from them, and leanes closer vpon God, whome he findes to be onely able to deliuer him, out of such bitter pangs as those. And thus, out of his former miseries, he both fetches light, whereby he may esteeme lesse of himself: and repose grea­ter confidence in God; and he learnes to liue with greater caution, and reseruation, hauing discouered the treacheries and malicious pro­ceeding of the deuill. And we are not to ac­count little of this benefitt: because as our true life consistes in knowing, and louing Almigh­tie God: so also is it a thing of great moment, if in the strength and vertue of good spirituall directions we may haue some knowledge of the deuilles wayes. Not to the ende, that we may loue, and honour him, (for that belongs from vs to God) but that we may fly from him, and escape from his snares; which are discer­ned, and knowen by few men, who yet con­ceaue, that they haue some knowledge of God. Nay, therefore we are to make great account of the fruit, which we gather out of these [Page 243]difficulties: because thus the soule growes to gayne experience, in the warre, against this subtile enemie. And these things, and maine others, doth our merciefull lord, draw out of these hard encounters, whereby our aduersarie pretendes to make vs fall. And so we make him loose, that which he hoped to gaine, and we putt a scorne vpon him: whilst we profitt, and purifye our soules, by that verie meanes, which he vsed, for the disaduantage thereof.

And forasmuch, as you haue offered your self, to the seruice of Christ our lord: and are now no longer your owne, since the day, whe­rein you were made so happie; doe not cōceiue, that this pastour of your soule, is liable to the fault of being forgettfull. For if he would for­gett you, he would not call you, nor courte you, nor passe so sweete promises to you. [...]ccle. 11. In the day of aduersitie, let your minde looke back to the day of prosperitie, which formerly you enioyed: that so your present condition, may not draw you downe, when it is tempered, with the memorie of those fauours, which were imparted so you in time past. And be sure that if Christ did not loue you, he would not haue raysed you vp, nor giuen you that Iewell. And since you know, that you beganne to walke in this way for his sake: and that you haue desired to please him: and that, accor­ding to your frailtie, you haue procured to do it: lay not such a spott vpon your honour, as to fayle of confidence in him, from whom [...], [Page 244]when you remayned in separation, he drew you close to himself; & conueyed a sweet, & meeke spiritt into the bowells of your hart; and sett you out, with his owne marke; to the ende that both you might be his, and that you might know your self for such.

And now, if the infernall woolfe, haue pre­sumed to sett vpon her, who was sett forth by the marke of [...]esus Christ and who desired to ser­ue him, doe not wonder at it; for these are the tryalls of our Faith, and loue; to see if we will be dismayed, and so turne back. There is no true vertue, vnlesse it be tryed; and the tryalls of Faith are dangers, and discountenances of God. But euen then, if that faith be pure, and fine, not onely it is not dismayed, but how much the more it is vexed, so much the more strength it takes, and euen fetches society out of solitude. For we know, that it is the custo­me of our Lord, to place his seruants, euen vpon the very hornes of the bull, and to hide himself, when he hath done, to try their faith. And for­asmuch as their sight, is onely bent vpon the goodnesse of our Lord; they care not for what they feele, nor from what quarter the winde comes; but a confidence is engendred thereby, that as the anker of a shipp at sea, doth fixe it self to the earth; so will a faithfull soule, lay fast holde [...], vpon the Crucifix, and fixe his thought, and say; Thou, o Lord, dyedst for me, be­fore I was borne; and thou soughist me with the sor­row of thy hart, when I sought thee not nor desired [Page 245]thy ayat; but now I call vpon thee, and I loue thee, and therefore now forsake me not. If thou diddest receane, and shelter him, who was thine enemie; thou wilt neuer driue him away, who desires to serue thee; and whome thou hast accepted for thine owne. And in this faith, you must liue, and remaine secure amongst, all the waues, and tempests, which the sea can shew; though it may seeme to you, that the shipp is euen sinking; and you must labour, that so your hart may not fayle; least else our Lord awake, and chide you, as he did his Apostles, saying: Why feare you [...]o men of litle faith? whereby you may see, Matth 8. how much in ear­nest our Lord is, when he requires vs to be full of courage: since euen, when the waues are en­tring into the little shipp to swallow it vp, euen then did he reproach them, because they fea­red. And this he doth, because he will not allow them to be afrayde at all, who embarke them­selues with him. For they goe with the true Lord of soules; who is our faithfull helper out of the greatest straytes.

And now, since you are one of them, who haue quitt the shore, and embarked yourself with him, by entring vpon his seruice: what can that be, which you should feare: since you haue walked, and doe so still, in company of Iesus Christ our Lord. Remember, Matth. 14. that S. Peter, whilst he had faith went treading with his feete vpon the waters; but as soone, as he saw the winde stiffe, and the waues high, he feared. and then presently beganne to sinke. To giue [Page 246]vs to vnderstand, that with a faith, which was firme, he went secure: and by growing tepide, he began to be drowned, and heard this word from the mouth of our Lord: O thou man of litle faith, why didst thou doubt? And in the same man­ner doth he say to vs, if he see vs fearefull of any visible danger whatsoeuer.

And if our Lord tooke such care to deliuer his disciple from a corporall death: much more will he take care, to free you from the death of your soule: and to secure you, that the tem­pest, which is risen against you, may not drow­ne you. Onely be you sure, my good sister, that you be not dismayed, and forsake not the war­re: for heere the Crowne is lost, not because men are tempted, but because they either flye, or be ouercome. Offer your felfe to suffer paine, and euen fire, for his honour, who suffered so much for you. And by how much the greater your afflictions are, esteeme them for so much the more certaine to ken, of the loue, which passes betweene Christ our Lord, and you. Be­seech him, that he will strengthen you, towards sufferance, and not that he will take away your afflictions. For it will be a Purgatorie to you, whereby you may be wholy purified, in the sight of God, and the Crosse of your beloued lord will keepe you companie. This Crosse is that thing, which all the louers of our Lord desire, and by meanes thereof, you will remaine like goulde, in the Crusible; so much or the more resplendent, as you [...]ere more afflicted.

Consider, that euerie louer, is to endure somewhat, which may declare himself, for the loue of his beloued. And since you are entred into the warre of Loue, do not turne coward; but consider, how great things, euen weake woemen haue endured for Christ our Lord. Some by fire, others by scourges, and others by hauing had their flesh torne from their bones; and they held themselues happy in suffering for the loue of their Lord.

Now you also suffer for him. For if you would forsake him, your enemies would not persecute you; but you are passed ouer to Io­sue's side, Iosue 10. and therefore doe they moue this warre against you. And if amongst men, there be want of base, and bloudie executioners, the deuills come, in their place, who are both more cruell, & are not so soone wearie, as the other; and with grates of iron they torment you; and more in the soule, then in the bodie; and you are to esteeme, that you are in martyrdome for the loue of Christ our Lord, since you are mar­tyrized for his seruice.

Do not omitt your deuotions of Confes­sion, and Communicating, though you should doe it without any great sensible appetite, and though the deuill should seeke to hinder it, as he is wont to doe, so farre as to strike your tongue dumbe, so that you cannot Confesse your sinnes, as likewise he giues you to beleiue, that you haue eaten, at such a tyme in the night, that so you may not Communicate the mor­ning [Page 248]after. Treade that enemie of yours vnder­foote, with all his craft: and pray to our Lord, vpon the Crosse; and take that Crosse in your companie; and arme your self therewith; and offer your self so truly to anie state of sufferan­ce, that if our Lord were pleased, that it should last vpon you all your life, you would yet be content therewith. And how much the deeper you shall cast your self into his will, so much the more speedily, will he relieue you. For he driues not them from him, who striue towards him.

And remember, that there is no loue without griefe; and that we are to enter, into the kingdome of heauen by many tribulations. Where, for one onely houre that you may see God in his beauty: you would thinke two thousand yeares of that suf­ferance, to which now you are subiect, to be well employed. And since God is to carrie you thither, as you haue reason to hope he will; be not cowardlie in suffering nor tepide in loning; For he, who dyed for you, and called you to himself, will not forsake you. I beseech him to be your comfort. Amen.

A Letter of the Author to a person, who was much afflicted, for seeing that he profited so litle in vertue

THE peace of our lord Iesus Christ remayne with you. The roote of all our misery, is self-loue; as on the other side, the loue of God, is the roote of all our felicity; and so, as that he whoe loues God, meets with nothing, which he can properly be said to suffer; (because he seekes no­thing but the will of God, and therein alone doth he delight) soe he whoe loues himself, finds all things to bee to hard, and to heauy, for him, and he is euer tormented, with the variety, and trouble of accidents. True repose doth not con­sist in any thing, but in desiring little for the loue of God, or rather noe one thing: and to content himself, with any thing for his sake: to whome wee offer, and present, as much, as wee forbeare to desire, for the loue of him. And if God will vouchsafe, to open our eyes, that so, Psal. 118. with Dauid wee may consider the wonderfull things of his lawe, wee shal finde, that not onely there is daunger hanging ouer vs, through this self leue, in those things which are playnely and grossely visible, and exteriour: but more, and much more, euen [Page 250]in those other things, wherein, many thinke: that true sanctity doth consist. And if you aske mee, what those things are, I say that they are noe other, then vertues; the peace of soule; the king­dome of heauen; yea and euen our lord himself. And thus you may see, how great our daunger is; since there is daunger, euen in that, which is security, and how great the mischeif is of proper, and inordinate loue; since the stinge thereof, thru­stes it self, into such holy things. Not that it is able to make them ill, (for that it cannot doe) but in regard that by causing vs to desire good things, as our owne last end, and for loue of our selues, wee make our selues ill; since wee inuert that order, which the loue of God prescribes; which is, to loue that, which is good, and our selues withall, for the seruice of God, and for his loue, and all this in the same manner, and with the same measure, which is best pleasing to his, Diuine Maiesty.

The loue of God doth not consist (whatsoeuer we will needes be saying) in the desire of much vertue, noe nor euen of God himself, if it be in­ordinately done, and with excesse of affliction, as wee are wont to desire other things. For if I be moued for the loue of God, to desire any thing, my maine desire, to haue that thing, must bee to ha­ue it, if God will; and how, and when, and to what proportion he will, and not to bee greedy of it for my owne good, but to the end, that the will of God may bee accomplished though his pleasure were, that my soule should remayne [Page 251]without vertue, and that I should neuer enter into heauen. I say though his pleasure should be so, for indeede it is not. But, at the least, our will must soe be lodged, in the will of God; as that it may bee prepared, to will any thing, which God would haue vs will, without any manner of exception. For if our owne self-loue bee aliue in vs, that mischeif is so much the wors, and more inward, by how much the bet­ter the thing is, which wee desire. For, in these things, as seeming to bee very safe, a man is wont to extend his appetite as farre as he lists. And whilest wee say, that wee desire the loue of God, wee are full of self-loue which makes vs desire him, for the loue of our selues, without any rule or measure; whereas, it ought to bee, iust the contrary.

I remember some Doctours tell mee, that Lucifer was the first, whoe committed this sinne; and how the thing which he desired, was good namely felicity, but that he desired it not how, nor when, nor in whome, nor for whome, it was fitt that he should haue desired it, but with an vnbridled appetite, which aymed at his ow­ne priuate good, as any couetous wretch, might desire much pelfe, or any ambitious man much honour. Certainely, if the ends and rootes of our desiring one and the same thing be different, the thing it self which is materialy desired, falles out after a sorte not to be the same. But rather (as I sayd before) the better the thing it self is, the more daungerous is the inordinate desire [Page 252]thereof. For there is nothing worse, then for a man to desire any thing, as his owne last end, for the loue of himself This last end is that soueraigne God of Goods, which is God, whoe ought to bee the ayme, and end of all our desires. And now, if any should say (by not vnderstanding well, what I affirme) that I seeme to teach, that wee must not be feruent, in desiring to become more, and more vertuous; but that wee must as well leaue all to God, which belong to the soule, as that which concernes the body: my answere is. That as in these exteriour things, wee must bee diligent, but not afflict our selues with excesse of care, and anguish, but must putt our selues who­ly, into the hands of God, and take with patien­ce whatsoeuer comes: so in those things, which importe the soule, wee must be sure, to be mo­re diligent: but yet with condition, that if not­withstanding our diligence, wee cannot haue all wee would, wee must not suffer our selues to growe impatient. For that would be a worse fault, then the former, which gaue vs soe much trouble. But wee must conforme our selues wholy, to the will of God; to whome humi­lity, and patience in the midst of our frail­ties, is more pleasing, then a proud deuo­tion, and complacence, in the strength which wee conceane our selues to haue.

And if wee cannot obtayne at the hands of God, that wee may liue without faults: yet lett vs render him most humble thankes, for hauing giuen vs the knowledge of them. For [Page 253]was perhaps any other thing, the perdition of that proud Pharisee, but the cōtentment, Luc. 18. which he tooke, in his owne good workes? And did any thing saue the Publicane, but the know­ledge which hee had, of his ill deedes; and the displeasur which he conceiued against himself for them, desiring mercy of our Lord? It is not the case of euery one, to conserue humility, in the middest of great vertues; but there be very few, whoe are not disgusted with their owne faultes. And therefore, though the former of these two wayes, be higher: yet the later is safer. All which is dispensed by our God, who is of soueraigne wisedome, and who guides vs by seuerall wayes, to the same end, which is himself. And though wee be neuer so couetous, mee thinks this ought to stay our stomach with a sufficiency of comfort; that wee may hope to goe to heauen: whether it be, whith the height, and perfection of vertue, as some goe: or by the knowledge of what we want, and doeing pen­nance for the same, as many others doe.

But notwithstanding all this, wee must not forbeare to imitate the best wee see: since our Lord hath giuen vs a desire thereof: and since an account is to be demaunded of vs, if wee doe it not. Wee must therefore desire, to be better, (soe that yet withall wee loose not our inward peace) though wee obtayne not all wee desire. For otherwise, I doe not thinke that euer there was a man, in the world (leauing him onely aside, whome euery [Page 254]body knowes) who desired not to be better, then he was; but yet this did not take theire peace from them, because they desired no­thing out of any particular appetite, which neuer confesses that it hath enough; but onely for the loue of God, with whoes distribution, and portion, they would be well content, though he gaue them lesse; esteeming that to bee true loue, which contents it self with what he giues; more then to desire to haue much; though self-loue tell vs, that wee desire it, but for the seruice of Almighty God.

And for my part I beleiue, that there is noe peace to be had in this world, but by pa­tience. Nor doe I thinke; that it is true patien­ce, when a man is content to beare, with his neighbours; if withall, he be not content to beare with himself. Not to the end, that he must fayle to punish, and to mend his faultes; but that his hart may not be deiected, and he vnreasonably afflicted; and that whatsoeuer happen, hee may bee able to keepe himself content, both within, and without; but soe that yet withall (as I was saying) he still doe his diligences, to mend himself. Which yet if he should not wholy doe, it is better that he bee sorry for it, and that instantly he rise vp, with new alacrity; which vses to encrease, and double our strength; then that, whilest con­ceiues himself to lament his faultes, for the loue of God, he should indeed displease the same God, by seruing him with a sowre kind of hart, and [Page 255]with fallen wings, and such other braunches as vse to rise from this roote. Let the Conclusion be that, which S. Paul deliuers. Let vs frequent prayer, in all things, giuing thanks to God, Thess. 5. and soe wee shall be sure to doe well? Our Lord Iesus bee with you, and with vs all. Amen.

A Letter to a Cauallier his freind whe­rein he teacheth how the afflictions which God sendes to his seruants are to put good men in hope and wicked men in feare.

THankes be giuen to Christ our lord for ha­uing made you a partaker of paine and trouble for it is the most certaine title to hea­uen which can be had vpon earth: since it doth enable vs to be like our lord who descended from heauen to giue vs light that we might loue him, and strength by his example, and grace by his merites. Let not the dispensation of the wor­kes of God seeme cruelty in your sight: for as the rewarde which he giues is not light soe neither must the meanes be light whereby it is to be obtained. Nor is there any thing further of from being a matter of toyes or iest then that which our lord hath prepared for such as loue him Now to the end that this may be knowen and rightly vnderstood it is fitt that they who are to [Page 256]enioy it may be soe treated as he was that soe the world may be vnbeguiled if it still conceiue that by liuing in iest they are to enioy that great reward in earnest.

Our lord giues aduise to his seruants, and he threatens such as will needes be strangers to him. For to the former sorte of men he saith that they must thinke highly of his rewarde: since he will not giue it but vpon high tearmes. And as for these other he askes them how they thinke to escape the rigour of his handes, they who are his enemies: since euen his children be strictly treated who are yet elected for soe great a good. If we cast our eyes towardes this beame of rigour and iustice which are the afflictions whereof we now speak, we shall finde that they conteyne greate occasions both of hope and feare. And on the one side the mercy of God is much glorified thereby and his iustice on the other. Let trouble expect to finde repose and let him feare affliction hereafter who doth not feele it now. For since in any man how iust soeuer he be there are many thinges which may de­serue punishment though not in hell: (and this punishment is to be personally indured if it be not purged with soe great an excesse of loue as that the contrition may stand for the punish­ment as it did in S. Mary Magdalen and some others) it is plaine that eyther heere or in purga­tory they must passe through fire And though they who finde not in themselues soe great loue of God as to cause this greife which may stand [Page 257]for a satisfaction, may thinke perhaps that they receiue hard measure in beeing saued by fire whilst others shall be saued without it yet in­deed they are much deceiued in their account.

For the great loue of God euen heere on earth when men see that God is offended doth cause greater greife then that to which you are subiect. And that truth is seene by this then when one loues God greatly he would be glad of the paine you suffer soe that he might be free from that which he feeles for the offences which are com­mitted against God. And at this wee must not wonder since there are persons who euen to free you from the paine wherein you are would in­dure themselues. And this also may serue for a proofe that the loue which one beares to ano­ther puts him to more trouble then the paine it selfe would doe which the other feeles: that if your selfe loue another very much, you would not be ridd of your owne paine if it were vpon condition that the other must indure it for yow; which proues as I was saying that it would trouble you more in the personne of that other then in your owne.

Now if the loue of a creature can reach soe farre, how much more will the loue of the crea­tour be able to doe, it being infused by the most holy spirit of our lord which farre exceedes all other force. And thus it growes to be a most cer­taine truth that eyther in this fashion or in that there is noe meanes to escape from suffering be­fore we ariue to enioying. And tell him who [Page 258]would complaine of this law ather complaine that he is a man, & that he was not made an an­gell; and lett him complaine against iustice and reason which doe absolutely require that vertue must be obtained with labour and the reward must correspond with the vertue.

But who o lord who shall euer presume to cōplaine of thee as if thou didst treat them with rigour [...] since instantly thou stoppest their mou­thes with shewing that thou so loued the world as to giue thy onely begotten sonne, to the end that in the strength of these afflictions and sor­rowes and death which they charged vpon him, the world might escape the torments of hell and might triumph in heauen. Who I say o lord will presume to complaine when he shall see thy best beloued freindes to be soe seuerely hande­led, and obserue that in thy court it is hard to say which of these two haue the pre-eminence eyther afflictions or fauours; and that it was said by thy commaundement to one of thy fauouri­tes. Because thou wert accepted by God it was necessa­ry that temptation should try thee.

Doe not permitt your heart to sinke vnder your crosses but remember that heretofore you haue desired to doe and suffer somewhat for the loue of God God is not deafe to the desires of our hartes. He hath giuen that which he knew to be best for you; and if you thinke it heauy confide that he who sendes it, will giue you shoulders wherewith to beare it. That which afflictes will haue an end, and that which giues repose will [Page 259]succeed; but the latter will not be like the for­mer, but incomparably greater. And if you tell me that you will renounce this later vpon con­dition that you may not endure the former, it is not well said nor doth it become a noble minde which desires, more to see it selfe in difficulty & trouble for the obtaining of vertue then to be idle and without exercise. Nor is it fitt that you who haue caried soe much courage in your hart through these warres of the Emperour should haue it faintely affected in the warre of God. We demaund not of you heere that you should con­duct a whole army like some Captaine generall but onely that you traile your pike well & giue a good account of your persōne, & of the place where you are put. Be not a coward in the lesse occasion whoe are soe valiant in the greater.

Put your selfe wholy into the passion of our lord and learne thereby how much he endured and how great loue he bore to you; since being able to redeeme you by other meanes yet he would not doe it but vpon the price of his ex­cessiue paines and sorrowes. And soe it comes to passe that as he in one hower did more loue his father then all mankinde put togeather in all their liues, soe in one hower did he passe through more bitter sorrowes then all mankinde; and there was not in the whole liues of them all to be found eyther any loue or any greife like his.

Straine your selfe to a desire of enduring some­what for him. Be not a slaue since he loues you and treates you as a sonne For the father cor­rectes [Page 260]the sonne and you may hold your selfe for his sonne since he correctes you. Loue your fa­ther depart from your selfe and giue your selfe to God. Say to him I will follow thee though it be by the way of sorrow I will present thee with this suffe­ring. I will not giue thee any thing of little value; but that which may cost me my blood, that soe thou mayest to me as thou didst to Abraham, Quia fecisti hanc rem & non pepercisti vnigenito tuo propter me &c. Now if God take it soe well that a man giue his sonne for the loue of God how much reason is it that man should be very gratefull to god for the gi­uing of his sonne for man. And he onely is in­deede thankefull for the benefitt who in re­compence thereof giues his owne sonne to god; namely that thing which his hart would most be troubled to leaue and this because God will haue it soe.

Consider the true Originall of loue which God did beare you, but let it be with fetching this re­solution from thence that as they drew blood from him & gaue sorrowes to him he may giue them to you; and as they gaue him paine soe he may giue paine to you. For infallibly if soe you shall answere to the sorrowes of God with your sorrowes he will answere to those sorrowes of yours with such a reward as shal make you este­eme your selfe happie for hauing endured them. And though our flesh beleiue not this yet faith must supply that defect & you must sing. Laetati sumus pro diebus quibus nos humiliasti annis quibus vidimus mala. So God grant it may be. Amen.

A Letter of the Authour, to a holy Religious woman written in a time when she was subiect to some perturbations, and persecutions, about a booke which she was wished to publish.

THE grace and peace of Iesus Christ our Lord be euer with you; When I accepted, to read that booke of yours, which was sent me, it was not soe much out of any opinion, that I was able to iudge, of these things, which are conteyned therein; as because I thought, that, with the fauour of our lord, my selfe might profitt, by them. And I thanke Christ, that althought I haue not read it with that re­pose, which had beene fitt; yet I was comfor­ted thereby; & may alsoe be benefitted other­wise, if the fault be not mine owne. And truly, though I might receiue comfort by reading it, without reflecting vpon it otherwise: Yet me thinkes, the respect I owe both to the matter it selfe, as also to the person who commendes it vnto me, despenses not with me, in forbea­ring to say some part of what I thinke thereof: at least, in generall tearmes.

The booke is not fitt, to come into the hands of many. For the words must be reformed in [Page 262]some partes thereof, & declared in others. And some things may be profitable to your spiritt, which would not be soe, if they should be fol­lowed by others. For the particular wayes, whe­reby God guides some, are not fitt for all. The­se, or the most of them, I haue noted downe, and I will putt them into order, as soone as I can: & I shall easily finde meanes to send them to you. For if you saw my infirmities accom­panied with my other necessary imployements; I beleiue they would rather moue you to com­passion, then to any accusation of me for ne­gligence.

The doctrine of your prayer, for the most part is good: and you may very safely beleiue it: and practise it, and in your Raptes, I finde these si­gnes which true Raptes haue.

The way of God's teaching a soule, without the vse of the imagination, and without eyther interiour, or exteriour wordes, is very safe; I finde nothing therein, wherat to stumble: and S. Augustine speakes well of it.

Those interiour and exteriour wordes, haue deceiued many in our times: and the exteriour are the lesse safe of the two, To discerne, that they proceede not from our owne spiritt is an easy matter: but to finde whether they grow from a good spiritt, or from a bad is more hard. Men giue many rules, whereby to know if they bee of our Lord: and one of them is, if they be spoken in some time of great spirituall necessity: Or if a man profitt much by them, [Page 263]whether it be by way of comforting him, when he is in temptation, or desolation: or for the preuention of any d [...]ger &c. For if euen a wise good man, will not speake a word which is not of much weight: much lesse will that be done, by almighty God. And considering both this, and that the wordes must be agreable to holy Scripture, & the doctrine of the Church: I am of opinion that these wordes, which are mentioned in your booke, or the greatest part of them are of God.

That, whereof there is more doubt are the imaginary, or corporall visions, whereof you speak. These must in noe case be desired; and if they come without being desired, ye [...] must you auoyd them, as much as you can. We must beseech our lord, that he will not suffer vs, to walke by the way of seeing; but as for the good sight of himselfe, and of his Saints, that he will keepe it for heauen; and that heere, he will be pleased to conduct vs, by the plaine way, as he doth his faithfull freindes. And by other good meanes, we must also procure to auoyd those thinges.

But yet, when all this is done, if the visions last, and if the soule reape profitt by them: and if the sight thereof induce it not to vanity, but to increase of humility; if that which they say be agreable to the doctrine of the Church; if they cōtinue any long time and with that interiour kinde of satisfaction, which may better bee felt, then declared; by this time me thinkes, I [Page 264]see hoe [...]use why we should flye them any longer. Though [...]t noe bodye is to trust his owne priuate opinion h [...]rein: but he must in­stantly communicate the matter▪ with some person, who is able to giue him light. This is the generall course, which must be taken, in all these thinges; & we may well hope in God, that whoe hath humility to submitt himselfe to the iudgment of others, God will not suffer him to be deceiued, since he procures to walke in the right way.

But the while noe man should easily con­demne those thinges, vpon the onely reason of obseruing that the person to whome they b [...] vouchsafed are not perfect. For it is noe new thing, for the goodnes of our lord to draw men out of ill delights, and euen out of sinnes, (and they great ones) by giuing them very sweet consolations of his owne, as I haue seene him doe. For whoe shall limitt the goodnes of our lord? especially since these thinges are not vouchsafed for the meritts of the partie, or be­cause he is better growen in spiritt then ano­ther but sometimes to such as are most weake, And as they doe not necessarily make a man more a Saint, then he was; soe neither are they alwayes giuen to greatest Saints.

But yet they haue noe reason, who discredit such thinges as these, because they are very high: and for that it seemes to them incredible. that soe infinitt a maiesty should abase it selfe to such an amorous communication, with a [Page 265]poore creature. It is written that God is loue, and if he be loue he must needes be infinitt loue, and infinitt goodnes. And from the hand of such loue, and such goodnes, it is noe meruaile, if some soules receiue such excesses of loue, as may trou­ble others, who vnderstand them not. And though men may vnderstand by faith, that the­ [...]e are such thinges in the world, yet the parti­cular experience of this amorous, and more the [...] morbus proceeding, which God houldes with whome he will: this I say, vnlesse it be possessed, a man cannot well vnderstand, to what degree or point, it arriues. I haue seene many scandalized at the heroicall actes of the loue of our lord God towardes his creatures. And because themselues are very farre from re­ceiuing those fauours, they cānot thinke that God will doe that to others, which they finde him not to doe towardes them. And though it were reason, that euen because it is an act of loue, and such loue, as castes vs into admiration, it should be taken for a signe why to thinke it were of God, (since he is wonderfull in all his workes and much more in those of his mercy yet from thence fetch they reasons why they should not beleiue them, from whence they should fetch reasons to beleiue them; pro­uided alwayes that there be a concurrence of other circumstāces, which shew that the thing in it selfe, is good.

For your part, my opinion is that, by what I can perceiue in your booke, you haue made [Page 266]resistance to such thinges as these, euen more then it was fitt you should. Me thinkes they haue profitted your soule, and especially they haue made you know your owne miserie, and faultes, and enabled you to mend them I finde that they haue lasted lōg, & that euer they haue beene with spirituall profitt. They incite you to the loue of God, to the cōtempt of your self [...], and to the doeing of pennance. I see noe reason why I should condemne them, but I incline to thinke that they are right. But yet [...]uer with this condition, that you vse great caution, and that you goe not with entire confidence, espe­cially if that which happens be not vsuall with you, or when it requires you to doe any parti­cular thing, which is not very plaine, but sub­ject to some question. In all these cases, & the like, you must suspend your beleife, and in­stantly aske counsell.

I also thinke good to lett you know, that, though these thinges be of God, yet the enemy may mingle somewhat with them; & therefore you must neuer be without care & feare in such thinges as these. And you must further know that though they be of God you must not yet reflect vpon them with too much estimation; because sanctity consists not in these thinges, but in the humble loue of God, and your neighbour. And as for these others, they are to be feared, euen when they are right; and you must passe from the thought thereof, to the procuring of humility, & other vertues, with the loue of our [Page 267]lord. You must alsoe be sure not to adore any of those visions, but onely adore Christ our Lord in heauen or in the Sacrament. And if it be a vision of any Saint, you must lift vp your heart to hea­uen, & to that which is represented in your ima­gination; and you neede noe more, but that the image may serue to cary you vp to that which is represented by it.

I must alsoe tell you, that these thinges cōtey­ned in this booke, happen to many others in these times; and this, with great certainty that they are from God; whose hand is not shortened, to doe that now, which he did in former ages; & this in the weaker sorte of vessalls that soe he may be glorified the more.

Goe you on, in your way: but soe as that you bee euer in feare of theeues; and that still you be asking, if the way be right. And giue thākes to our Lord, for that he hath bestowed vpon you, the loue of him, and the knowledge of your selfe; and a loue of pennance, and of the Crosse. And as for those other thinges make noe very high account thereof; though yet on the other side, you must not despise them, because they are signes which shew, that many of them are sent by our lord; and euen thēy which are, not, cannot hurt you, if you aske counsaile.

I know not how to beleiue, that I haue beene able to write this by any strength of mi­ne; for I haue none at all; but your prayer hath done it. I beseech you euen for the loue of our lord Iesus Christ, to laye it as a charge [Page 268]vpon yourselfe to pray for me. For he knowes, that I aske it as being vrged by great necessi­ties; and I thinke, this word alone will suffice for the obliging you, to doe what I desire. And now I beg leaue of you, that I may end this letter, since I am vnder promise to goe write another. Iesus be glorified by all, and in all. Amen.

A Letter written to a Lady, encouraging her to beare with patience, the affli­ctions which were sent her, by our lord.

MAdam, I would fayne aske your lady­shipp, what kinde of taste the fruites of the Crosse carry with them, since you are feeding so aboundantly thereon. Our lord sayd thus, I will clymb vp to the Palme tree, Cant. 7. and gather the fruit thereof: and it seemes that he hath taken your ladyship by the hand, and drawne you vp with him: to the end, that if heeretofore you went vp with him by contemplation, to consider how he fedd vpon them: he is now no more content, that you onely accompany him, by hauing compassion of his paynes, but he will haue you eate with him at that table of the Crosse, & be a witnesse by experience, of that which he [Page 269]suffered, when he was feeding vpon that fruite.

I dare confidently say, that that soule is hap­py, which standes at the foote of the Crosse of the Sonne, in society with the Mother of God, who fed at the same table: and was suffering torment, yea and was euen crucifyed in her soule with him. For there is not a more accepta­ble thing in the eyes of the Father, then to be­hould his Sonne, and to see them who accom­pany the same Sonne, in the imitation of his af­fliction and Crosse. Let noe man deceiue himselfe, by thinking that God is in loue with fooleryes and conceytes; or that euery absurd idle fellow shall raigne with him, in his kingdome. The fauour of God, is reserued for such as loue tri­bulation. No man shall raigne with him, but such a one as is crucifyed: That, in fine the world may know, that forasmuch as he settes that king dome at so high a rate, it is no ordina­ry place, but most aboundant in treasures, and delights, since God himselfe is the glory the­reof: and that they may resolue with fresh cou­rage, to despise all transitory gust, and to en­dure all kinde of Crosses.

How would your ladyship haue our lord proceede towardes you, but so a hee is wont, and will be sure to proceede, with his beloued Children? What would you haue him doe, but treate you as his Father treated him? Iohn. 15. As my Fa­ther loued mee, so doe I loue you, saith our lord. And now, if any man will make a pawse, to consider how the Father treated his Sonne and [Page 270]such a Sonne, he will patiently endure his owne condition, how sharpe soeuer it may seeme. Madam, haue patience yett a while, for this tempest will passe, & you will reioyce, that you had it, to passe through. Bow downe that necke of yours, to the will of your heauenly Father; for so did Iesus Christ our lord, when they passed that rope ouer his head, which euen flead his necke, and hee, the while, held his peace, both with his harte, and with his tongue, through the obedience which he carryed to his Father. What doth that hard halter, vpon so delicate a necke: and that heauy crosse, vpon those wea­ke, and weary shoulders, declare to vs; but that wee must bee obedient in suffering affli­ctions, though they should euen defeate vs, and pluck our very hartes out of our bodyes?

It is not iust nor fitt, that your ladyship should take vpon you to dispose of your owne li [...]e, and to choose, & say, This I will, and that other, I will not, doe or haue; since you haue offered vp your selfe so often, as the true slaue of our lord, to the accomplishment of euery inclination of his holy will. For it is against all reason, that now you should vnsay that in your affliction, which formerly you affirmed in time of peace. Eccl. 2. Nor must you be like that counterfected kinde of freind, who in time of prosperity, is wont to make many offers, but when they would bring him to performance, he vnsayes himselfe.

Woe be to them, sayth the scripture, who haue lost their sufferance; imploying such persons, as [Page 271]being weary of enduring, and expecting, went headlong with their hartes to the ground, as men who would no longer beare their burdens. Madam, The Iust man liues by fayth, Act. 2. and our lord requires to be expected, though he stay; for in fine, he promises that he will come. But if a man haue a clocke, which goeth too fast, and if the time seeme too longe, before God giue the remedy, that must then be sayd to him, which is in Esay: He who beleiues, lett him not be too hasty; but lett him place his felicity in longanimity as S. Peter sayth. 2. Pet. 2.

Madam, our lord will come and comfort you. The sea is all in tumult, Matth. 8. and the waues will needes drowne the ship: and our lord is in a profound sleepe, like one who throwes a stone, and then hides his hand: or who strikes, & flyes It is he, who raysed the tempest, & then instan­tly layd himselfe to sleepe. It is he and no other, who hath designed your ladyship to these tribu­lations. It is he who afflictes, and woundes, and without him nothing can be done. And he who hath knowne so well, how to strike, and hath beene so diligent to afflict, is now fallen asleepe, when they are seeking remedy at his handes, and the more they begg comfort of him, the more he doth sometimes encrease discomfort. And yet, notwithstanding all this, he will haue vs possesse a liuely fayth, which, in all these miseries, must not fayle vs. And if wee haue not this fayth, wee shall be sure, that when he wa­kes, he will reproue vs, and say. Matth. 8. O men of little fayth, why are you afrayd.

You may see, Madam, by this, how liuely our Lord will haue our faith to bee, which may enable vs to confide, in him; how fresh, how well tryed, and passed euen through the very fire. For as chastity is tryed by the temp­tations which are contrary thereunto; as hu­mility is tryed by dishonours; patience by af­flictions; and charity by rendring good for euill; so is faith and confidence, made euident, when God sendes such aduersities, as may seeme to putt men in a manner, euen out of their witts; and when he, the while hides himselfe, and seemes to add to them so much the more, as he is the more desired to diminish them.

Euen by this pace wee must passe, if wee will he are this worde from our Lord's mouth, O woman great is thy faith. Matth 15. In this match of wrastling, must wee ouercome, if wee will pretend to the name, and crowne of such, as are perfectly, and truly faithfull. And wee must accept of scourges, which may slice vs euen to the very soule; and yet wee must be­leiue that they are embracements of great, and tender loue.

In this which exteriourly may seeme to be the wrath of God, wee must beleiue his diuine harte, to be most peaceable, and his bowells most paternall towards vs, nor must wee ar­gue according to the feeling of flesh & bloud, but according to faith, which ouercomes and fooles all such discourse. This, Madam, is the wisedome of the Crosse, which makes the [Page 273]soule, with shurt eyes, submitt it selfe to the holy will of God. And by thus not iudging, but confiding in him, it growes wise beyond the wisedome of the whole world. For let him who desires to know, and please God, not rayse his eyes, but let him abase them, with hu­mility, and not sifte his iudgments: and that man shall arriue to true knowledge: and shall finde that our lord of power, is entirely sweete towardes his seruants: and doth then endue them with the greatest blessings, when to the eyes of flesh and bloud, hee may seeme most to haue forsaken them.

It is now long agoe, since your ladyship hath sung this song, My beloued to mee, Cant. 2. and I to him. But it is now, that you should especially singe it; for these delicate warbling notes, are best vsed in these tunes of trouble. Your be­loued lookes vpon you, and takes care of you: looke you also vpon him, and confide, in such a taker of care. He is your Father, though he scourge you: be you his daughter, in receiuing his correction, with obedience and giuing of thanks. And if you be in much payne, whilst you feele the scourge, let it be tempered, by considering the hand from whence it comes, your beloued he is: and he loues you more, then he is beloued by you. He corrects you with loue: & doe you also receiue it with loue, that so you may answere our lord in the same tune, wherein he speakes. He hath a minde to purify you by fire: do not fly of from the Cru­syble, [Page 274]whatsoeuer payne it may put you to. For it is better to become pure from the vncleanes of earth, which is ones owne will, and withall to bee broken in pieces; then to be whole otherwise.

Sing you thus to our lord, Ps. 16. Thou hast tryed my hart and thou hast visited mee by night; thou hast exa­mined mee with fire and thou hast not found wicked­nes in mee. For thus doth God purify his elect; and he who is not proued, and purifyed thus, is noe Sonne, and shall be noe heire of his. And for as much as it is now soe long a time, since your ladyship hath soe fayre euidence, that you are borne to inheritt; procure you to pay with readines, that rent charge, which is layd vpon your land. This inheritance is very rich and glorious, but the heires thereof must suffer much tribulation in this world. They are to be vntyed, and taken of from the Crosse heere, when they goe vp to raigne there: and men must not think of goeing from one pleasure, to another. The bulls which are of a generous kind goe all darted, and wounded, out of the Place; but such as are base and cowardly, retourne home, in whole skinnes. Iust soe is the good Christian, who is to be pierced on all sides. And when tyrants, and executioners are wanting, they shall haue enough to suffer, in theyre owne houses, by theyre children, theyre husbands, and theyre freyndes, who will by certayne sweete, and and smooth wayes, torment them worse then those others.

It is most certaine, that to see one suffer whome wee loue, is a very knife at our harts: and loue is our executioner; and the more loue there is, soe much is the executioner more cruell. Butt yett lett vs not turne away our face from him. For this loue, was the, executioner of Iesus Christ our lord, which putt him to more payne, then all those visible executioners; and this was the executioner of his blessed Mother alsoe, and of as many elect, as God hath had. I would haue your ladyship prepare your head to be cutt of, and your harte to be tormented by this exe­cutioner; and you must procure to fight stou­tely, in the presence of God, and of all his coe­lestiall court, since such an excellente Crowne of glory is prepared for you. Our lord, who sends you this tribulation, knowes the time which is most fitt for comforte, and hee will prouide it for you, when it shall be best. In the meane time I beseech him to giue your lady ship patience, and to remayne with you for euer. Amen.

A Letter of the Authour to a Religious woman, who was his ghostly childe.

I Haue beene thinking sometimes, whither our lord might not ere this haue taken you out of this life, to giue you the fruition of himselfe. For to be aliue and to remaine soe long without letting me know how your soule doth, seemes to me a kind of incredible thing. Though yet it be true, that our lord some times, giues a soule soe great feeling of himselfe, that it remem­bers nothing els because it is wholy employed vpon him, who is all thinges. I beseech his good­nes, that this may haue beene the cause of your silence. For then, I shall not onely, not complay­ne, but greatly reioyce. For what other thing, can I soe well desire for your soule, which in our lord, I loue; as to see it all employed, in louing, and in being beloued by him. This is the end, of all the paines which he hath taken with your soule, and of all the fauours which he hath be­stowed vpon it.

Tell me, O spouse of Christ our lord, how you doe. Doe you loue him much, and doe you [Page 277]hould him fast, in your bosome? is you heart euen wounded, with the care you haue, to keepe him content; and to seeke his holy will, though it be in contradiction of your owne? For though the loue of our lord, be the ioy, and solace of our soules; yet, on the other side, it suffers them not to repose; but like a continuall spurre, is sollici­ting and vrging them on, that soe euery day, they may please him whome they loue, more and more. For this reason this loue, is compared to fire, which neuer is at rest; but the liuely flame thereof, is euer working, and striuing vpward. This loue, will haue nothing to doe with slacke­nes; nor knowes it, how to take any rest, but in our lord. And this is the loue, of a Loyal spon­se, which, it is reason that you be, in performance, since you are soe in profession; & since, you haue an inward vocation, to put that in practise, to which you were called.

Doe not forgett the day, on which you offer­red your selfe to your spouse, by the hand of your Prelatt. Nor that other day, when your spouse conueyed his hand, into your heart, making you vnderstand both your selfe, and him. He said in your soule, let light be made: and then all darkenes, and sorrow fled away: and now, like one who sees the light of heauen, you liue in ioy, because you know which way you may goe, without danger of falling. For if you be carefull to keepe those dayes in mind, you will see, that by the former of them, you were bound to lodge your loue vpon our lord after a [Page 278]very particular manner, because the contract of marriage obliges either partie, to loue the other. And on the second day our lord shewed the loue which he bore to you; and he gaue you strength to pay according, to your weake­nes, the loue which you owe to him. For what haue you out of your owne stocke, but obliga­tions? and what meanes haue you to pay any thing towards the coming out of debt: you, being a poore ingaged creature; who indeed deserued to be euer kept in prison, in miserie, and in chaynes, Psal. 106. as Dauid saith. But the rich Iesus Christ, hath giuen you the plenty of his grace, whereby you may know and loue him, and may ouercome your contraries; and plucke downe that strong Golias; which is the Deuill, who biddes battaille against all such, 1 king. 17. as resolue to serue Christ our Lord.

It is not reason, I say, it is notreason, that you should forgett what you owe, nor how God hath enabled you to pay. And for that which God hath giuen you, you are much the more bound to serue him. For to be a religious woman is the cōdition of many; but to receiue soe particular lights, and fauours from heauen, wherewith to serue our lord, is the case of few. Abraham, bestowed guifts, euen vpon those children which hee had by lesse principall wiues; but he left his inheritance, and esta­te, to the lawfull sonne of that wife of his, who was most beloued; that wee may vn­derstand thereby the difference of the guifts [Page 279]of God, which hee imparteth, in this life, to seuerall persons.

Our lord be thanked, for that your lines, and lottes, are fallen into the best ground; foras­muchas grace was giuen yow, whereby to make you chaunge your state of life, and to despise the world with your whole heart, and to despise also your selfe; and to obey the supe­riour, of your Monastery, as your mother, and to loue all your sisters, and Almighty God, more then the very apples of your eyes. This is that caelestiall fauour, which was done you, that you might be rich, and well sup­plied with all thinges necessary, in Christ our Lord crucified, and from thence comes this soe hopefull and happy change, which you haue made, in the manner of your life, and that inuisible beauty, wherewith your soule is en­dewed.

And what now remaines, but that you be like one, who hath acquired great worldly ri­ches, and who instantly entertaines seruants, to [...]eepe it. And soe you must be carefull, to keepe that which our lord hath giuen you, least els your soule turne beggar, after it hath beene soe rich; which is a kind of life, of more affli­ction and greife, then theirs, whoe neuer knew what belonged to riches. Remember what your spouse saith; and conceiue that he saith it to you, as indeed he doth, Now thou art whole, soe thou sinne noe more, least a worse thing happen to thee. Liue with a holy doubt, [Page 280]and care, how you may keepe that safe, which our lord hath giuen you; and how yet withall, you may gaine fine other talents, to the fiue you haue; and whether or noe you haue oyle in your lampe, and that such, as may bee able to last many yeares. And till the very houre of your death, let this worde sound in your eares, Behold your spouse comes, Matt. 25. goe forth to meete him. For if you liue with this care, you will still be well employed, and you will not haue leasure to cast your eyes vpon any thing of this life. For this alone suffices to giue vs enough to thinke vpon; yea and to grow weake withall.

The holy scripture saith, that this alone, is enough to breake our sleepes. And if you haue not this care, I shalbe full of sorrow for it. For by the want thereof, vanity and curio­sity doe streight enter in, and as many tales of the liues of others, as they make who take noe heede to their owne. And soe by little and little, a soule growes to be seauen times worse, then it was before.

I expect not to receiue such fruites, and soe full of bitternesse at your charitable handes, but rather the fruites of benediction, and sweetnes; like a tree which is planted neare the streames of water; which, with the leaues, and with the fruite, giues that man a gladd heart, who tooke care thereof. But yet if by humane frailty, you be fallen into any negli­gence, as it happens sometimes: see that in­stantly you wake, and breake of that sleepe. [Page 281]least it proue in [...]tall to you. And beg pardon of our lord, who is full of mercy, and benigni­ty. For though he be angry with the defectes of such as haue already knowne him, and will punish them yet he driues not away his chil­dren: and he giues them correction, not with fury, but with the rod of a Father. Goe you therefore instantly to him, though you know you haue offended him, for perhaps hee may haue shewed you his anger, to the end that yow should remoue it from him, by your humility, and purpose of amendment. He will instantly forgiue you, and sometimes he impartes parti­cular fauours, euen as if it were in recompence of our carelessenes.

Take heed you grow not stiff, and fixed in te­pidity, for this is a disease very hardly cured. And yet, on the other side, you must not be dis­mayed, if you be not alwayes in soe great fer­uour as were fit. For you are but a woman, and noe Angell: you are but weake, and not in­dewed with much strength. The greatest cour­tesy you can doe your greatest enemy, is to re­maine fallen, in the way (as some cripple might be in a slough of mire) with the bones as it were, of your soule broken through distrust, as if now you had noe more to doe, with the busines of getting vp to heauen.

Our lord's pleasure is, that you should thin­ke highly of his goodnes: and that he driues them not away, who knowing their owne wea­knes, goe, and seeke for strength, and remedy at [Page 282]his hands And indeed our pride is soe very great that for the cure thereof, he lettes vs fall many times, to the committing of these very things, which had formerly beene very farre from vs, that soe being fallen, we may rise againe. And then, knowing by experience, what kinde of thinges we are, we grow to thanke our lord, for that which he is to vs, and from that time for­ward, we despise our selues, & we begin to liue with greater doubt, and care, and feare: least we happen to loose that, a second time, which had beene lost by vs, once before.

Thus doth our most wise phisitian, and most louing father, draw our cure, out of our very woundes themselues; and life, out of our death, and he shewes his goodnes, by our wickednes. And though we fight sometimes, against him, with the weapons of sinne, which giues him prouocation, yet his goodnes steps out like a conquerour, and impartes a thousand millions of benefits to vs.

Be sure therefore, that you serue this lord, with all the force you haue. And if hitherto you haue done soe, giue him thankes for it, and if you haue failed thereof, see you retourne to him, with shame, and firme purpose of amendment. Comfort your self also with the holy Sacraments of the Church, they beeing the remedies which he hath left. And put your selfe into a new way, and now, at last, learne to trip noe more vpon that, at which you stumbled most before. Soe that you may be of their number, of whome [Page 283] S. Paul saith that all thinges cooperate to [...]e good of them, who loue God. For howsoeuer they may fall, Rom. 8. they are not bruysed to death, because our lord conueyes his hand vnder them, to receiue them In the middest of these thinges, I beseech you, call my miseries to mind that you may obtaine mercy for me of our lord. And deliuer my salutations to all those persons in your house, who serue our lord. I beseech him to be your aeternall loue. Amen.

A Letter of the Author to a freind of his, whome God had called to lead a spirituall life, by meanes of his preaching.

TO those many obligations into which you put me by your letters, I answeare late, and ill. And though I be confounded therewith, yet I hope Christ our lord hath giuen you some lit­tle crumme, of Charity. Now the first condi­tion thereof, is (by the testimony of him who had store of it, 2 Cor 1. and who knew it well) Quia patiens est, That it is patient. I beseech that im­mense fountaine of Charity, to encrease it in you, till you be enabled thereby, euen to lay downe your life, for your enemyes, as Christ our lord layd downe his for vs.

You complayne of drynesse in deuotion, though yet I conceiue you speake it not, by way of complaynt, but onely, as relating to one who loues you, the disposition wherein, you finde your soule. And I say, that so longe as this [Page 284] drynes reaches not to weaken your desire or vertue it is noe such thing, as ought to putt you to much payne. For that which is questioned thereby, is but the losse of a certaine sweetenes, in the things of God, though yet this is wont to be a spurre, to make such men quitt them­selues, and to fly faster on towards our Lord, who knowe how to make right vse thereof. And because I desire all good to you, whether it be in much, or little; I wish that you were endewed, with a Loue of God, which were both strong, and wise, and sweete also, since a loue with all these qualities, is due to him, to whome wee owe our loue. But yet, if he im­part that loue alone, which is strong, and wise, it will be, because he intends to doe vs other secret fauours, by meanes which are vnknowen to vs, and to vnty vs from our selues, and to exercise our vertue, whereof there will bee great neede, for a man whoe treates with him, who is infinitly wise and doth extrea­mely like, that noe man should be so in his owne eyes.

Your care must therefore bee to fol­low on, according to that strength, which our Lord giues yow; for his grace, will not faile. And yow must giue him than­kes, both for that which yow vnderstand; and for that also which you vnderstand not; and in this doth your safety consist. And as you grow elder, and to haue more experi­ence, of the very little which any man is [Page 285]able to doe, towardes the contriuing of things, how small soeuer they may bee; you will be confirmed more, and more, in the good custome, which you beginne to take, to hould your peace. And you will perceiue, that a busines will then be well dispatched, when wee speake at lardge with God, and but a little with men.

This ignorancy of ours, is an vnspeakea­ble kinde of thing; and soe is our setting our selues out, and our ignorant kinde of zeale, to doe good. And wee haue much, and much a doe, to beleiue it, till wee haue bought this knowledge, vpon the price of many errours, which wee shall haue committed. For wee inherit, from our first parents, a certaine fly, and secrett desire, of a kinde of diuinity, Cen. 3. which cannot be sought without theft. This makes vs imitate our first fathers, therein; and to denie that things may be done, how, and when wee list; with certaine other deepe, and most secret rootes of pride, which are neuer to bee discouered, without light from heauen; and this cannot be obtayned, with­out much Prayer.

As for the particular of those soules, which you desire to reduce; I tell you, as I did before, that you must cordially recommend the busines to our Lord, and hope well that you shall haue good successe. And be you not troubled, or afflicted, since you know, that you haue a father in heauen, who calls you [Page 286]towards him, and he will be your guide, in the way. Spend your tyme, at the present, the best you can, and as for the future, doe not vexe your selfe; but make account that nothing, but your owne negligence, cann take God from you. Fight therefore, against this ne­gligence; & if you ouercome it, you will finde by experience, that the Exchaunge or Burse is a very Cel [...] to you; and, that busines is but as a Riuer, which may serue to wash you cleane.

The way, wherein God hath placed you, requires that more diligence bee vsed then that which your letter sayth you vse, concer­ning the constancy of your deuotions. And if I were with you, I could tell you of straun­ge things which haue happened to men, who had beene slacke in performing their good exercises. Whereby you might perceiue, that our Lord esteemes it not as any small infirmity, for a man to be a Lunaticke; sometymes doeing his duty, and sometymes, not. A cleare signe it is, of a soule in subiection to selfewill, to doe a thing when the humour serues, and after­ward, vpon mere humour, to lett it alone. And forasmuch as such men want the abnegation of themselues, they are in fault, both when they cease from doeing any thing; and soe are they alsoe, when they doe it; because they liue, butt in themselues. And the punishment, which our Lord inflictes vpon these men, is that hee is not liberall of [Page 287]himselfe to them, when they desire it; becau­se they are not liberall of themselues to him, when he requires it. Wee must therefore be sure, to aske pardon, for the little constan­cy which wee haue vsed, in the seruice of our Lord; and to reforme our selues with an entire resignation into his hands, concerning the suc­cesse of our endeauours, whether they be mo­re, or lesse.

Take courage once to loose your selfe, for the loue of our Lord; obeyng that which he commaunds; and neuer looke, vpon what is to follow vpon it. For whether it be drynes; or deuotion, it cannot faile to be a fauour, since it is sure to be the pleasure of our Lord. And by how much the more, you shall be able to liue towards the contenting of him; and to be dead towards the seeking of your owne contentment, soe much the more happy shall you be. Spend not time at all, in thin­king whether it were best, to accept, or els to refuse, that busines, whereof they wrott to you, that without doubt it would be done. For this is the signe, of a hart not deliuered vp to recollection, and which easily is induced to loose the present tyme, with care of the future. Forget it; and beseech our Lord, that it may not proue a temptation to you; since he knowes your weaknes.

And liue without perplexity, or afflic­tion of minde, solemnizing such a Feast to our Lord, as that your hart beeing asked, [Page 288] what care it hath, it may answeare you, none at all, but onely that I may be soe happy, as to giue this little tyme, to our Lord. All that swarues from this, is not sound, whatsoeuer cōplexion it may carry.

And heere it comes fittly in, to weigh, what it is to bee changing from one thing to ano­ther. All those are effects of a heart which is but slack, and not imployed about that, whe­reunto it was called; which is, a continuall inter­course with our Lord; who lookes vpon it in euery moment of tyme; and desires it to looke as often towardes him, and to open it self to him, because indeede, it is his owne: and to deny it self to all that, which is not God.

O base abhominable man, in whose hart God desires to repose, and to giue it rest; and yet the man goes labouring heere, and there; and God tells him, the while, that to the end he may finde rest, he must enter into himselfe, and must dye there to himself; and that so, he shall finde his true safety, & life; and that a certaine Sunne shall then rise to him, which will discharge all those former clouds, and sorrowes, & he shall come to vnderstand certaine things, whereof he knowes nothing yet.

Humility, and diligence are needfull heere, for the keeping of our harts shutt vp. And our Lord dyed for this, that wee might haue strength to dye to our selues for his sake, & to keepe our harts recollected. Christ our Lord, be your light. But take you heede of being [Page 289]desirous to knowe things concerning Mentall Prayer, more by speculation, then by practise. For our lord, is the teacher of Infants, & abs [...]ondit se, & sua, a prudentibus: he hides both himselfe and his secrets, from all such, as are but worldly wise.

A Letter of the Authour to a Cauallier whome hee sought to carry on to the state of Religion.

THese great fishes are hard to be taken, and a man had neede make many turnes with them vp and downe the riuer, till they be wea­ry, that soe through the little strength they ha­ue left, the hooke may quiettly fetch them vp. And therefore wee must not meruaile, if our lord giue you soe many knockes; contradicting that which you had formerly in your thought, and desire. And the cause of all I conceiue without doubt, to be your owne proper will and iudgment; which be hard thinges to subdue, and still are ready to rebell. Wee haue need that our lord should tire them out, with a multitude of blowes, and should kill them, to the end that they may noe longer liue in you, but that we may continue in the faith of our lord, and in obedience to his holy will: I would haue you [Page 290]vnderstand what this curbe meanes, and these tokens of reproofe, which our lord shewes you. For as he is praysed, who is an intelligent ser­uant, and growes acceptable to our lord thereby; so is he discommended, whoe vnderstandes not, I say not onely the wordes, but the corrections also of our lord.

You must conceiue, that there is nothing, which importes you soe much, as to be vntyed from your owne opinion, and conceit; and that Omnis sapientia tua deuorata sit, vt sic clames ad Deum, & de necessitatibus tuis liberet te. That all your wisedome is at a non plus, and that soe crieing out to God, he may deliuer you out of your necessityes. For what Idolatry is more pre­iudiciall, then that a man should relye vpon his owne opinion? And what mariage is soe mon­strous, as for a man to be married to his owne will? such fearfull and abominable monsters rise from hence, as that they precipitate him who breeds them into the very bottomles pit of hell. If you beleiue not me, doe but take order, that a man may not follow his owne opinion, and not loue his owne will, and then I will vndertake, that there shalbe noe hell for him. You must therefore offer your selfe, as a piece of clay, into the handes of that soueraigne Potter; and say that to him, Isay 64. which is writen Fictor noster es, nos vero lutum. Thou art our framer, and we are not better then a piece of clay. Resolue that to be the best, which is contrary to your owne will. For so ill affected is our will, that for the onely [Page 291]reason, why a thing is much desired, a man may safely apprehend, and doubt, that it is not good. For that which pleaseth it, is ill; & what confidence can he then repose therein.

Haue great care to consider, of the way, wherein God guides you; for you shall be called to an account thereof; And when you haue lear­ned this science, you shalbe wise, in the sight of God. You must be enamoured of nothing vn­der heauen (how pretious soeuer it may seeme) but onely with seeking the good pleasure of God. And if it should soe happen: that we should obtaine noe part of that which we par­ticularly sought: yet that very thing it self, is all the riches both of this world, and of heauen, for God is pleased thereby: and the contentmēt of God, is God himself: and he who loues it, lo­ues God, and he who professes it professes God.

Concerning those cōplaintes, which you are making against your self, I well beleiue, that you haue reason: since you are a man, and not yet in heauen. And you doe well to reproue your selfe; for by this meanes the reproofe which our lord makes of sinners, may be remoued from you; which reproofe of his, would be farre greater, thē we know how to imagine. For who can reach to vnderstand eyther the riches of the goodnes of God, or our faultes, and miseries? I beseech our Lord giue vs light from heauen, where with to see these two Abysses, which are soe different; that soe the sight of our wicked­nesse dismay vs not but that we may be cōforted [Page 292]by meditating vpon the goodnes of our lord. For otherwise the stoutest gallant vpon earth might say well enough, Cor meum derel [...]quit me. My hart hath failed me, Psa. 38. to see soe many debts incurred by himselfe, both past, and present, besides the danger of such as are to come.

I know not what we should doe with this miserable thing, which is called Our selues; nor why we will take Our selues for our owne, or stand charged with doeing what we list. Let vs giue itt to him, who will haue goodnes to tolerate it, and wisedome to conduct and cure it. And certainely our lord would thereby vn­dergoe the weight, as a man may say, of a heauy end vnsufferable burden, if his loue were not incomprehensible. It is a great help towardes out denyeing of our selues, when we consider that we are our owne enemies: and our very being soe miserable, may well serue to keepe vs from being so couetous, to enioy our selues; and to make vs cast our selues away, and tur­ne our selues out of house, whatsoeuer it cost vs. And yet the trūpet of the diuine goodnes, soundes this out in our eares, that Dauid goes forth into the field, as being persecuted without any fault of his; and that the poore people, who were much in debt, and such as were in an­guish, and bitternes of heart, ioyned themsel­ues to him. Blessed be our lord Iesus, Amen: who is soe rich, and patient in goodnes; that his father thought fit to trust such poore sheepe as we are, in his handes. But that which is [Page 293]lamentable, is, that we are soe blinde withall, that he, begging that we will be his, and bin­ding himselfe to be ours vpon that condition, yet woe woe be to vs) we still resolue to seeke, Quae nostra sunt, non quae Iesu Christi. Those thinges which are our owne, 1. Cor 13. and not these things of Christ our lord. And we will needes possesse our selues still, without any reason at all, but onely through blinde affection, and without once resoluing to trye, how sweet, how iust, and how profitable a thing it is, to belong enti­rely to Christ our lord: and to walke in the way of his holy will. Christ our lord giue you light in all, Amen: and be wholy with you.

A Letter of the Authour to a great man, his freind, who entred into the state of Religion in the Society of Iesus.

HAuing vnderstood of the chaunge which you haue made, I haue giuen many thankes to the immense bounty of our lord, who hath so earnestly taught you, soe mercifully found you, and so powerfully conducted you thither, where without any impediment of other em­ploymēts, you may present him with your who­le hart, for a quiet & peaceable habitation, whe­rein he may conuerse, and take delight, as he vses to doe with his elect. These are not sleight fa­uours; nor must wee passe them ouer, without particular acknowledgment, and gratitude. For this, I hould to be that sacrifice, which our lord expressely requires, in recompence of his fauours and for want thereof, he hath depriued ve­ry many, of those which formerly he had im­parted.

Soe much more, must you haue a care of this, [Page 295]as the fauour was greater: through the great dangers which threatened you, by reason of the greatenes of your person, & the many imploy­ments which accompanyed you, in the world. And therefore, as our lord hath not performed a lesse act, in giuing you light, that so leauing all things, you may goe in pursuit of him, then he did, in fauour, of the three Magi, whome he enabled by a starr, to doe the same: you must bee sure, to adore God, & to spread your self all pro­strate vpon the ground, acknowledging your owne nothing, before that high Maiesty, and gi­uing him thankes, from the very bottome of your hart, for the fauour you haue receiued: and offering your self as an euerlasting present to him, whose you are by so many Titles. As for me I esteemed it not for one of the least, that he hath voutchsafed to seeke the Post childe and that he hath placed him, in the ranck [...]: of them, who are most honoured in his house and all this, through his owne onely goodnes.

What hart is there in the world, which would not melt into tendernes, by the cōs [...]deration of such a fauour as this: to see himselfe p [...]euented by such a hand, and so as if the question, and doubt had beene, whether God's mercy, [...]r our misery should preuaile: but he hath mightil [...], & happilly ouercome. And not being conte [...]ted to send vs messengers, both within, and from without, himselfe takes vs by the hand, like another Lott: Gen. 1 and drawes vs out of the place of danger, vp the hill, where wee may be saued. [Page 296]Doe not you forget this goeing out of Egypt; for it is a certaine thing, where many wonderfull things of God are seene. And this departure of ours, is not obtayned for vs, but by the bedding of the bloud of the lambe, which [...]ath cryed out, before the Father, with desi­ [...]e that it may bee applyed to our soules, Cleansing them from all earthly appetites, and consecrating them wholly, to the desire of his diuine loue. Christ our Lord hath beene heard, whilest he was praying for you, as wee may very well beleiue; Giuing this stone to his Father, that so, of vilde, and bas [...], he may make it pretious; and that it may bee sett and worne in the head of Christ our Lord, as a fruite of those great afflictions, which hee endured, for the good of soules. Great was that warre, and hee conquered therein; for he giues soules [...]o his Father, who may runne after him, and adore him; vt, vinctis mambu: post [...]l [...] C [...]iant.

Prepare your selfe to receiue our Lord, since you are redeemed by him: you are al­ready belonging to him: you are the spoyles of his victory, a piece of lande you are, which is come to him by lott, that he may c [...]ltiuate, and water it, and make it fruitfull. O how happy are you, if you can but valew your owne happynes, and consider from whome, and through whome, it hath pro­ceeded. Beseech him, that since he hath done you soe much fauour, without all de­sert [Page 297]of yours; his goodnes, may neuer per­mitt, that your hart should serue any but him; nor your eyes behould any other beauty, then the beauty of. God, who hath beene so good to you. A great burden it is, which herein, they haue Layd vpon you, in exchaunge of those many other burdens, whereof they haue eased you. For now, you are growne a deepe debtor, of a most profound, internall loue; and of diligent seruice, to that Lord, who hath eased you of all those other obliga­tions: and giuen you the speede, of a slag whe­rewith to [...]unne in his wayes. Thinke you vpon this, and bee thankfull for this. Ab [...]. 3. And since you are as poore, towards paying, as you were vnworthy towards receiuing; you shall make an act of renounciation of all your goods, into the hands of our Lord. Besee­ching him, that he will accept you all for his; and soe take you vpon his owne accompt, to serue himselfe of you, according to his owne gust; and desiring that he will dispose of you, as shall please him best.

I beleiue, I haue already sayd too much, to a soule to which our Lord is already spea­king. For to such soules, all humane dis­course is accounted tedious, and troublesome, and it hath reason to be soe. But the ioy, which, in our Lord, I haue conceiued; and the commandment which you sent, that I should write, haue beene the reasons of this letter. I beseech that soueraines goodnes, [Page 298]which hath already vouchsafed you soe much fauour, that, to his owne eternall glory, hee may finish the good worke which it hath begunne.

You see in what fashion I am talking to you. I haue layd aside those Titles of honour, and rancke, which, according to the stile of the world, (now forsaken by you) belonged to your quality. And I write, as to one, who is already estranged wholly from the world; and in soe playne a manner, as is conuenient to a domestick seruant of Christ our lord, and as is fitt for the Institute whereof you are. And since your selfe desired it, and I haue obeyed you in it; be carefull, that, now when you haue ab­horred the Tytles of this world, you may also abhorre the affections thereof; and that now you may passe wholly on, into that age, cu­ius pater Christus est, Esay 9. whose father is Christ our lord. Which consists not soe much, in whe­ther the time, be present or future, as itt doth in Spiritt, which cometh after flesh. For as the Apostle saith, non prius quod spirituale, sed quod animale, 1. Cor. 15. That is not first which is spi­rituall; but that which is animal. And there­fore the spirituall is called, seculum futurum a future age.

Soe much the more care must you take of this, as it will be more hard for you, to doe it, since he who hath most to leaue, doth it with most difficulty. And the man who [Page 299]hath most impediments, is least able to runne lightly away. And this is the good which they gett, who are the great men of this world, though they come not to knowe it, till they putt themselues to runne, after others, who are before them. And then the faster he runnes, the more he shall feele it. And by his owne experience, he will be able to vn­beguild himselfe, in that which the world belei­ues. Namely, that it is better to be great, then meane, and poore. And soe I beleiue, it hath happened to you, if indeede you haue begun to follow Christ our Lord; or at least will finde it, when you shall begin.

The thing which must comfort you herein, is this, That, since our Lord vouchsafed to take you for his seruant, when you were most vntoward, & vncapable thereof, hee will giue you greater strength, wherewith to serue him now, then hee would haue giuen to another, who had not beene soe incapable. And soe must you represent your selfe before our Lord, who hath called, and accepted you; besee­ching him, that howsoeuer it may putt you to more payne, and shame, he will yet bestow that vpon you, whereby you may serue him much, since you owe him much. And con­sider your selfe, as a person who bringes but halfe that meanes, wherewith to negotiate this busines, which another bringes. And begg pardon, for ill employing euen your little stocke, but yet with giuing thankes [Page 300]to our liberall lord whose workes are great, towards his poore creatures. That soe liuing with feare, and trembling, to see your selfe soe vnworthy of such a place, there may grow from thence, a due reuerence to all your neighbours; carrying them vpon the top [...]e of your heade, and doeing for them, as any slaue would doe for his lord, considering how mer­cifully Christ our lord, hath done the same to you, you may haue good hope, to proue well in your great busines, if you obtaine that know­ledge of your selfe, whereof I haue spoken. And then shall you spend your life happily, when you hould euery daye thereof, to be the last. Christ our Lord bee with you. Amen.

A Letter of the Authour, to some Di­sciples which he had in the Citty of Ezija.

THE peace of our Lord Iesus Christ be euer with you Amen. Since I parted from your presence, I haue euer had you all present with me, in my memory, for the loue I beare you, permits me not to doe otherwise. Giue your sel­ues still to God, since you once gaue your selues to him, and I was a witnes thereof, nor will I by any meanes, that you repent the hauing offe­red yourselues to him, since hee offered himselfe to death for you. You shall be sure to haue bat­tailles, and those sharp enough: for our enemies are in great multitude, and full of rage. Bee not therefore negligent, for if you be, you are in­stantly vndone. If they who watch best, haue enough to doe, to defend themselues; what doe you thinke will become of wrechlesse persons, but that they should entirely bee ouercome?

Remember that the pleasure which sinne pre­sents is small, filthy, and shorte; and the sorrow which it leaues behinde is very great, and the misery which growes to vs thereby, is incompa­rably greater. What sorrow (how great soeuer it be can equal that which wee ought to con­ceiue, vpon our losse of Almighty God? O mise­ry, which should make vs tremble, euen in hearing it named! For if we delight in sinne, we [Page 302]shall haue noe part in God. Let vs therefore consider, how we liue, for we shall shortly be led before the Throne of God, to giue account of our selues. Let not the vncleanes of the flesh, nor the vanitie of the world, nor the subtility of the deuil, deceiue vs. But let vs behould Christ our Lord, vpon the Crosse; and we shall see him tormented in his body, & dishonoured by the world, & that soe he subdued the deuill.

Who euer looked towards Christ our Lord, and was deceiued? Infallibly there was neuer any. Let vs therefore neuer draw our eyes of from him, vnlesse we meane to turne blinde. Let it neuer seeme to him, that wee valew his loue soe little; as that, although he died for vs, we cannot find in our harts, soe much as to bee looking towards him. For he died for this, that wee by looking vp to him, might striue to dye to our sinnes. Let therefore our ould man die in vs, since our new man, who is Christ our Sa­uiour, died for vs vpon the Crosse. Let vs ap­proach towards his wounds; for by his, wee shall be cured of ours. And if wee thinke it a heauy thing, to part from our sinnes; it was much more hard, and heauy for his soule to part from his body, when he died, to the end that wee might euer liue.

Let vs therefore goe on apace, & take hart to follow such a captaine as this; who leades vs the way not onely in doeing, but in suffering Let vs crucifye our flesh with him, that now wee may noe longer liue according to the desires of [Page 303]the flesh, but of the spirit. If the world shall per­secute vs, let vs goe hide our selues in his holy woundes; and there wee shall finde those iniu­ries, as delightfull to our harts, as any musicke is sweete to the eare. And soe rude stones will be to vs, as pretious Iewels; and prisons, will be pallaces; and death it selfe, will be conuerted into life. O Iesus Christ, and how strong is that loue of thine? and how truly doth it cōuert all things to our good as S. Paule saith; Infallibly that man shal neuer die of hunger, who is fed by this loue of thine. He shall feele noe naked­nes, he shall neuer finde want of any thing, which this world can giue. For, possessing God by loue, noe good thing can be wanting to him.

Let vs therefore, O my beloued brethren, be taken with a great desire of goeing to see this vision, of the bush, which burnes and yet is not consumed. That is, Exod 2 how they who loue God, suffer iniuries, and yet feele them not; how in the middest of hunger, they are full fed; how they are cast of by the world and yet afflict not themselues thereat, how they are as­saulted by the fire of fleshly appetites, and yet they are not scortched by it. They are troaden vnder foote, and yet they stand fast vpright; they seeme poore, and they are rich. They seeme deformed, but they are full of beauty. They seeme straungers, but they are citizens. They are not knowne to men, but they are fa­miliarly acquainted with Almighty God. All [Page 304]this, and more, is brought to passe, by the noble Loue of our lord Iesus Christ in the hart where it is lodged. But noe man can arriue vnto this, vnlesse he put of his shoes▪ that is to say, his vnmortified affections, which spring vp out of [...]lselou [...]. For this is the root of death, as the loue of God, is the cause of life. A life, which is spirituall & holy, admitts to weare a [...]e [...]h [...]es, that is to say noe desires of se [...]feloue. He who loues Christ our Lord, must abhorre himselfe. He who will not be cruell to Christ our Lord, lett him not be cōpassionate to himselfe. They who dandle themselues, shew vnkindnes to Christ our Lord, and they who take soe much care of themselues cannot make God their businesse.

Let vs therefore giue, our All that which we are (which God knowes is but a little All) for that other great All, which is Almighty God. Let vs giue ouer the following of our owne proper will, and let vs betake our selues with diligence, to follow the will of God. Let vs esteeme all things as meer dung, that soe wee may possesse that pretious pearle which is Christ our Lord. And to the end that we may see him, in his beauty and glory; let vs heere be content to embrace dishonour, & labour.

Infallibly, he shall neuer finde himselfe de­ceiued, who makes such an exchaunge as this. But when God shall come with his Saints, and shall come to reward euery one according to hi [...] workes, then will that appeare to haue [Page 305]beene foolery which now is held in soe great ac­count; and then it will be their turne to lament, who now shall haue spent their mortall liues in delight. And he only will be avowed by Christ our Lord, who shall haue liued; according to his holy will. O how great, shall the ioy of good men bee; at that day, when receiuing high ho­nour at the hands of God, they shall be seated vpon those thrones which were prepared for them from all eternity; and when in society of all the quires of Angels they shall sing prayses to their Lord, and their God? O how great will their ioy be, who shall behould the king in his beauty. In the contemplation whereof, they will be soe happy, that noe one of them shall bee without euen regorging, through his being soe full of that pretious liquour, and that soueraigne Balsa­mum; which created all good thinges. In compa­rison of this, all beauty is deformity: & the very brightnes of the sunne it selfe is direct downe­right darknes, & the very topp of other delights, is the very bitternes of gall. And, in fine, (that I may not reckon vp euery particular thing by it selfe) in comparison of this beauty, all the things of the whole world put together are not to be esteemed for any thing at all, neither are they any thing in very deede. O eternall God, thou who art all thinges, and yet who art none of these thinges, and when shall that day arriue, wherein we may bee soe happy as to see thee? when is this earthen pott to be cracked, which shuts vs vpp, from enioying soe great a good. When [Page 306]shall theese chaines be broken, which hinder vs from flying vpp to thee, who art the true repose, of such, as are to repose indeede? Let vs not, my Brethren, looke any other way but onely vp­pon Almighty God. Let vs call vpon him, in our harts, and let vs keepe him close imbraced by vs: that soe hee may neuer part from vs. For woe be to vs, wretched thinges; what shall wee be able to doe, without him, but onely to turne againe into our nothing. Let vs, now at last, cast this world behinde vs, which yet, wee carry before our eyes; and let vs, at last beginn to trye, how sweete our Lord is. Let vs runn after him, who came running downe towards vs; from heauen it selfe, that he might carry vs thither. Let vs goe to him, who cals vs; and who doth it with soe much loue, from the topp of that Crosse; with his flesh all torne, and euen as it were broyled with the fire of loue, to the end that it might be more sauoury to our taste. O that we might feede thereon? O that we might euen consume thereby? O that we were all trās­formed? O that wee could growe, to be one, and the self-same spiritt with God.

Who is he that detaines vs? who is he that hinders vs? who is hee that deceaues vs soe, as that wee cannot perswade our selues to draw neare to God? If it bee our goods, let vs cast them away, if they be in our power, if they bee not, let vs keepe them, though onely as soe much dunge, which may bee layd vp with diligence, for good vses: but yet still without any loue [Page 307]at all to the thing it selfe. If is be our wiues, S. Paule lets vs know, that wee must haue wifes, as if wee had them not. If it be our children let vs loue them, but for the loue of God. And let vs euen out of water bee able to kindle a fire, whereby all that may be burnt vpp, which shall pretend to deuide vs from Almighty God. Let the teares of greife wash vs; and the fire of loue consume vs, and soe wee shall growe to be those holy creatures which were offered vpp to God with fire.

O eternall God, whoe cōsumest our couldnes; and how sweetly, doest thou burne, and how dearely doest thou inflame, and how delight­fully doest thou consume vs? O that wee all might altogether burne with thee? Then would all our powers cry out, and say: O Lord who is like to thee? For whosoeuer hee bee, that sayth he knowes thee, and yet loues thee not, is a lyar. Lett vs there­fore loue thee, and let vs alsoe knowe thee, since loue growes from that knowledge. And afterward make vs able to possesse thee; sin­ce they who possesse thee, are soe rich, and possessing thee, let vs be possessed by thee, and soe let vs employ our selues, in praysing thee; since all the powers of the heauens confesse and prayse thee, for God Trine and One, the infinit king, wise, powerfull, good, and beautifull, the pardoner of them who are conuerted towards thee, & the vphoulder of them who approach to thee; & the glorifier of them who serue thee; & that God, of whose perfectiō there is noe end [Page 308]For thou surpassest all tongues, and all vnder­standings; and thou art onely knowne in per­fection, by thy selfe. To thee be glory, through the eternities of all eternities. Amen.

A Letter of the Authour, to a Cauallier, who went to study at Salamanca, where they made him Rector of the Vniuersity.

I Pray God, that both your goeing to that Vniuersitie▪ your aboad there, and your re­tourne from thence, may be happy to you: you knowe already, that in this affaire of seruing Christ our Lord, it is not enough to haue cer­taine faint desires, but they must be accompa­nied with solide workes; and sometimes with sweat, euen as it were of bloud. And I much feare, least the difficulty of the way, should fright you, and least you might grow to loose the sweete of the kirnell, because the skinne, and shell, is bitter. The gate is straite, whereby wee must enter into the way of God, but after wee are entered, Prou 4. wee finde that to be true by experien­ce which is written. Ducam [...] [...]emitas aequi­tatis, [Page 309]quas cum ingressus sueris non arctabuntur gres­sus tui. I will leade thee, by the wayes of equity; into which when thou shalt bee entred, thy paces shall not bee straitned. And then a man findes, that the yoke of Christ is not heauy to him, since he reaches now his hād to thē, who haue suffered temptations for his sake: and he comforts them who are in teares, and cures them who haue broken harts. A happy affliction is that (though noe other comfort did succeede it) which is endured by vs, because wee hould the standart of Christ our Lord vpright, resoluing rather to endure the sharpe blowes of tempta­tion, then to enioy an ill peace, and to haue warre with God.

You must humble your selfe much before our Lord, and lament your owne misery, in the sight of his mercy. For there is not meanes, whereby any good may come to vs, but onely by the fauour of heauen. And there is noe way to obtayne this fauour, but onely the profoun­de knowledge of our misery; crying out from the very bottome of our harts to that lord, who dwells on high; and driues not such persons from him as are ouerwrought with the bur­den of their miseries; and who euen swelt, in the lake, (as the Prophet Ieremy, saith) with a weighty stone vpon their backs.

I like well, that you resolue to make ac­quaintance with those Fathers. For that good opinion which they of your Citty doe now conceiue of them, that haue I conceiued long [Page 310]agoe. Onely you are to looke, that the good example which you see in others, may not be vnprofitable to you. And I beseech our Lord, that he will be pleased to lett mee passe a little that away, though it be but to giue content­ment to you.

The excuse which you make, for hauing accepted the Rectorship of the Vniuersitie, is iust, since you were aduised to it by persons soe well qualifyed, and soe many as that they did euen oblige you to it. But I beseech you Sir, be not negligent, now that you are putt to sea; since it was not without cause, that you feared, euen soe much as to imbarke yourself. For my parte, I am full of thought, least our aduersary haue traced out this course, soe to hinder your proceeding, in the way to God, which you were taking. For many imployments (though euen about good things) should not be committed, to young beginners; because they vse, to trou­ble such persons, as haue not yet sett all those things in order which concerne themselues. And soe our Aduersary hath done much hurt to many, by this meanes, and brought them to the passe of some poore little swallow, which goes forth to fly before she is well in strength; and then hauing not power, to prosecute her flight vp aloft, nor yet to retourne to her nest from which she went, shee falls downe into the hands of boyes; and they play with her a while, and then kill her.

This busines is soe much the more subtile, & [Page 311]perplexed, as it comes cloaked with good zeale. And new beginners, must be watchfull in this case, little lesse then they would be, when there were question of theire cōmitting a sinne. For if there be any true zeale in them, it is fitt that first they be zealous of their owne good. And zeale of others, which wants zeale of a man's self, hath beene the fearfull ruine of many sou­les. I desire that you will conceiue a very great feare, & care, in those things, which may seeme good, to you. For in such cases as those, doth that deuill, who is called Merid [...]an, deceiue them at high noone, Psal. 90. whome he was not able to decei­ue, in expresse darknes. And doe not precipitate your self, vpon the making of great reforma­tions; nor conceiue, that you are there, for that purpose, but rather feare, least it be for the pu­nishment of your owne sinnes. And if your hart offer to giue you, that you shall doe great matters in this Office; beleiue it not; but rather lay it prostrate before our Lord, with feare; be­seeching him to keepe it still, & that he permitt you not to loose the little, which he hath giuen you, of the knowledge of himself. And if yet indeede, you must execute any thing, let it not be till first, you haue recommended it earnestly to our lord; and let it not be of that nature, (through the difficulty thereof) as that you must probably thinke, it is like to cost your minde much vnquietnes; and in the end, that the profitt will be vncertaine. Some other man may doe those things, or els your self, at [Page 312]some other time. But now, looke you into your owne soule, consider your wayes well, and di­rect your feete rightly in them. And because you haue little oyle in your lampe, Matth. 23. answeare them thus who shall desire oyle of you, Ne forte non sufficiat nobis, & vobis. I can spare you none, for perhaps there is not enough, for vs both And with this religious feare, euen in those things which are good; and with calling vpon our Lord from your hart, and with plying your study hard, you may perhaps goe through this dan­gerous passages, without harme. I beseech Christ, by the meritt of his bloud, to graunt you this fauour. Amen.

A Letter of the Authour to a lady, wherein he tells her that of all those things which a body might choose for the seruice of God, the suffering for his loue is the most high and safe.

MAdam, In this so greate hast which our life is making to leaue vs, it is but reason that we make election of that, which may be best for our addresse in the seruice of Christ our lord; and to put it in practise, with diligence, least otherwise, we may haue cause to repent our selues, for not hauing beene faithfull ser­uants to that lord, whoe hath beene so faithfull to vs, and at whose hands wee expect that hee will be soe still. Eccl. 15. There are many things in this life, wherevpon we may cast our eyes; since God hath giuen vs libertie: that soe we may lay hould either vpon this, or that▪ But amongst soe many, what shall wee choose? Shall it pa­raduenture be pleasures, which passe away like smoake, and which leaues ten tymes as much affliction behinde them as they brought delight? Or shall it perhapps be the dung of riches, which is wont to blinde the eyes of the owners, and which makes the entrance into heauens gate, soe hard? Madam, Mat. 9 there is noe looking to­wards any thinge of this life with hope that it will make one happy. For though a man posses­sed them all, they would serue him but fot an [Page 314]affliction of spirit, and for an impediment to his proceeding; Eccl. 1. and in fine, it is vanitie of vani­ties: and all vanitie.

Happy therefore is hee, who remoues his eyes, from that which makes such haste to pas­se away and who places them vpon that, which neuer ends, and where delight is pure, and true, because it is taken in truth it selfe, which is God. And where the treasures are certaine, since they all consist in enioying him, who alone, suffices to enrich his possessors with in­estimable beatitude.

But now to the seruice, of this God, there are many seuerall wayes and some car­ry an affection to one, and some to another, euery one according to his inclination. Some like the actiue life, and others the contempla­tiue. Some excell in abstinence, others sett vp their rest vpon Chastitie. And soe wee see, that diuers Saints haue flourished, with seue­rall vertues, and guifts of God. But Madam, amongst all the things of this world, wherein our lord may bee pleased by vs, let vs make choise of suffering for his loue: for this is both most high, and most safe. And this did the Maister of truth, whoe is Christ our lord, teach vs, when coming into the world, he princi­pally exercised himselfe in this, and to this, he hath inuited vs. This is a pointe of securitie, and not a thinge made of dust, or strawe. For it is not of conformitie with our sensualli­tie, [Page 315]but of contrarietie therevnto. And onely the loue of Iesus, is able to make affliction sauour well in our mouthes; and he alone is sufficient to make vs encounter, and embra­ce that, which of it selfe is vnpleasant, and driues men from it.

What did it signifie that Moyses seeing a serpent before him, Exod. 4. grew into feare and be­ganne to flye: but that men, who conside­ring what they suffer actually, or els fore­seeing what they are to suffer, are frighted, and would not onely suffer it but not soe much as see it. But God commaunded, that he should returne to that, from which he had fled, and not onely returne, towards it, but to take it vp into his hand. And he, obeying the voice of God, founde in those hands, noe more now a serpent, to bite him, but a staffe to support him. Thus doth it dayly hap­pen to men, who in their afflictions obeying the will of our lord who sends them, and ta­king them into their hands, that is to say, taking hould of the occasions which are offe­red, and accepting them with obedience, that they finde noe such discomfort, or disquiet, as is wont to weary the soule with complay­ning, butt comfort, and support, and strength: Confiding, that since God sendes them tribulations, he will place himselfe neere about them, according to his promise: and that he lodges his loue in them, since he [Page 316]treates them like his beloued children, and as he hath treated as many freindes as euer he hath had, in this world.

Thus doth tribulation breede patience and patien­ce, Rom. 5. is the proofe of that loue, and faith, which we haue in Christ our lord, And this patience workes hope, because God hath promised to make them participate of his glory, whoe are participant of his Crosse. And thus doth tribula­tion turne into a staye, and staffe to our weake­nes, because it makes vs confide in our lord more and more; and it takes from vs that kinde of vnquietnes and complayning; which, affli­ction, was formerly wont to giue vs, like a kinde of seruant. Be you therefore well aduised, by making choice, of that which is pleasing to God, and be not one of them; whome the Apostle S. Paule reprehends saying. Heb. 5. ‘It was rea­son that you should haue growne greate spiri­tuall Maisters, after soe long a tyme, wherein you had serued God; and yet you still continue but very babes, whoe haue neede of new in­struction, in the principles of those things which concerne God, and you are rather fitt to sucke milke, then to eate the breade with the crust, which is the foode of such as are growne stronge.’

Madam, you must consider, that that schol­ler doth not please his Maister, who hauing beene taught a thing at many seuerall tymes, is still as grosse, and rude, as at the first. And that phisitian growes weary, who findes that he [Page 317]giues noe helpe, through the patients fault, by some receipt of phisick, which he hath mini­stred often. And soe our lord is not pleased, that we should still continue in taking the milke of comforts, and delights; but that we should runn nimbly towards him, although it could not be done, without passing the pikes: and that the fire of our loue must consume whatsoeuer shall stand before vs: since there is nothing which it imports vs soe much to haue, as loue; And this loue cannot receiue soe good a proofe, as by tribulation and paine.

Now whosoeuer loues Christ our lord, should not desire to be without some tryall, or proofe, whether indeede he loue him, yea, or noe. And though that proofe may paine one much, yet it giues him cōfort, to perceiue, That God hath examined him with fyre, and that he hath not found wickednes in him; Psa. 16 and that it made him not turne backe, from the enterprise which he had in hand. A great honour it is to stand con­stant, in that which much troubles vs; and we cannot yeild a seruice to God which pleases him better, then when with a very willing hart, we be afflicted for his sake: and when wee drinke that challice in his company, who drun­ke so deepely of it, for vs. Vpon this you must place your eyes, since God is pleased to choose this meanes, whereby to bring you vp towards him. Doe not turne coward, in fighting the battailes of the generous loue of the celestiall kinge; nor hould you any tyme to be well im­ployed, [Page 318]but that, wherein you suffer something, for your beloued, which alone, ought to giue you comfort, and ground, to thinke that you loue our lord. For, as for other things, though you should be taken vp to the third heauen, you knowe not, whether you loue your selfe the­rein, or him. For perhaps it is but the delight, in hauing that fulfilled which you desire: and not purely, because that is done, which is plea­sing to God.

And since you are already dedicated to the loue of God, and are redeemed by him, see that you still be doeing your duty exactly well, that soe like a good huswife, you may appeare at the day of iudgment all rich with loue; and euen cut in pieces in this warre, after the imitation of Christ our lord, who dyed in this battaile by the hands of loue. Inuiting as many as loue him, to suffer of that which he suffered, and to ans­were with loue to his loue; and being ready to giue himselfe, as an eternall reward, to them who passe through these amorous aflictions for his sake: and your ladyship shall be one of them, by the greate mercie of him, who hath made election of you, for this purpose.

A Letter of the Authour, to a Cauallier his freind, who was sicke, and desired to enter into Religion.

YOu doe well, in being contented to serue, in that house of our great Lord, in the Of­fice of being sicke. For to passe from doeing, to suffering, is a signe, that Christ our lord aduaun­ces his seruants, & raises them from belowe the staires, to attend aboue. Certainly, there is no­thing in this exile of ours, which is soe fitt for vs, as to carry the Crosse in company of our lord, who did soe loue it, & who, for loue, dyed vpon it. Now this is better exercised, in sicknes, which is soe vnsauoury to flesh and bloud, and which cānot cause vain glory in the patiēt; then in health, how well soeuer it be employed.

Great were the workes, which Christ our Lord performed in this mortall life; but in his sufferring, he exceeded them all, & all the world; That soe wee might vnderstād, what the Apost­le S. Iames saith, Brethren, [...]. Iames 1. esteeme it as a reason of supreme ioy, to see your selues in many afflictions. And the same Apostle saith, that the worke of pat [...]ence, is perfect. Soe that, you must be grat [...]full to our lord, for hauing sent you sicknesse; and if you beare this Crosse, & burden well, he may perhaps aduāce you to the carrying of others, which are [Page 320]more interiour, and irkesome, and which he prouides for such alone, as are his nearest freinds; that so they may comforme themsel­ues to him, whose Crosse was extremely great, euen in that which was to be seene; but incom­parably more extreame, in that part thereof, which was inuisible. And though it may seeme to you, that God hath taken away your other Offices or imployments, because you gaue him not a good account thereof; yet forbeare not to be thankefull to him, who hath ordered the matter, as now wee see. For to be corrected by the hand of such a father, and with soe great loue, puts vs rather into neede of humility, for the moderating of our ioy and comfort, then of patience, wherewith to endure the punish­ment.

But yet neuertheles, I am in some feare, that perhaps, you may not profit by this fea­uer of yours. For some beginners, are wonte to giue liberty to the soule, in the infirmities of their body, though yet, they be not such, as threaten daunger or death. It is a thing very contrary to reason, for a man to turne Phisick, into poyson, and to take occasion of growing worse, by that which was sent a man by our Lord, to make him better. Call therefore vpon him, with your hart and beseech him, that sin­ce he strikes you, Gen 33. in the strength of your body, it may be, to make you goe more lightly towards him, with your soule. And forasmuch as this si [...]enes, is sent you, that your body, by the [Page 321]payne thereof may pay for that sinne which hath beene committed by the same body; you must not suffer it to be the occasion of your incurring new debts, since it was meant that it should discharge the ould.

You must liue, with great reflection vpon your self: and giue noe credit to flesh and blood in all that which it shall desire of you but offer it to the Crosse of our lord, in the company of his owne holy spirit. And he, who was content to let his Crosse be sided, by the Crosses of two murdering theeues, will not driue you from him. And since you cannot now continue, your cu­stome of meditation, or spirituall reading, as you would, yet faile not to be doeing somewhat, the best you can, so that it be without euident disaduantage to your health. For our lord is soe powerfull, and soe good▪ as that he giues strength to such as haue a mynde to take paines. And sometimes, he bestowes more fauour vpon sick men in theyre beds, who cannot pray; then vpon others, who spend many houres in that holy exercise. And perhaps, he will vouch­safe this mercy to you, since it costs him noe more, then his very will. And I beseech you, for the loue of our lord, Eph. 4. Vt non circumferaris omuivento doctrinae, that you be not whirled about, with euery wynde of doctrine, and that you esteeme of those persons, by whose meanes, our lord hath shewed mercy on you. Imitating the man, who was borne blinde in the ghospell. Iohn. 9 From whome noe persuasion of any man, could take the good [Page 322]opinion, which he entertained of that person, who had cured him of his continuall blindnes. He tooke that benefitt, for a great token of the goodnes of his Maister, when he sayd, si peccator est nescio, vnū scio, quod cum cacus essem, modo video, whether or noe, he be a sinner, I cannot tell: but one thing I knowe, that I who was blinde, doe now see. And though he said as we haue heard, yet he be­leiued well, that his Maister, was a iust person, as may appeare by the holy kinde of earnestnes which he vsed towards the Iewes, and besides by our lords making himself knowen to him, in the temple: in reward of that faith which he defended. My selfe haue heard some things, which are said by such as oppose, and emulate those Fathers, but I find not yet, that any one of them is grounded vpon reason, neither doe I beleiue, that there is any: but yet I like well, that yet when you defend them, it bee rather with meekenes, and few words, then other­wise. For our lord hath these thinges in great recommandation; and his pleasure is, that they should be carried sweetely and with patience. I beseech our Blessed lord, to remayne with you, since he dyed for you.

A Letter of the Author to a disciple of his.

I Haue receiued some of your letters, & I haue payed my thankes to our Lord, both for ha­uing giuen you health, and his blessed help withall, to be in fauour with him, continuing that good, which alreadie he had begun in you; and soe you must confide, that he will doe euen to the end, for his workes are perfect. This which he will doe for you, is a fauour of his, and noe meritt of yours. Nor will he leaue the care, and gouerment of you in your owne hands; But he, for his glory, will take the bu­sines of your saluation to himselfe. Now this he doth as a most wise Physitian, sometymes by making much of you, sometymes by shewing signes of disgust; giuing you sometymes, the light of comfort, and at other tymes the wor­me-wood of sorrow; Now hyding himselfe from you for the tryall of your faith, and then shewing himselfe to you, for the encrease the­reof. And by a thousand other meanes which he knowes how to vse, hee will giue you your soule saued, without, in a manner your per­ceiuing how you come by it, till you haue it.

Be not disordered in your iudgment▪ eyther [Page 324]by way of valewing your selfe the more, when you thinke your busines goes well, or yet, on the other side, must you giue sentence of con­demnation against your selfe, conceiuing that all is already lost, when you conceiue that you haue reason, to be disgusted with your self. The hart of man is wicked, and cannot be searched, and sifted, but by the wisedome of God him­selfe: and to him, and to his iudgment, you must remitt the sentence concerning the case in which you stand. And you must walke on, both with great confidence of his mercy, and with a religious feare, of his high maiesty. Depart neyther to the right hand nor to the left. Doe not beleeue that there is any Sanctity at all, where there is any want of this chast, and holy feare, which makes a man grow hūble. For the­reby he knowes, that the good, which he hath, depends vpon another and it makes him hang, as it were, vpon the eares of God, beseeching him with continuall prayer, that though he may, without iniustice depriue him of the good he gaue him, yet that through his goodnes, he will not doe it.

Nor must you beleiue any Spirit, which by meanes of any temptations, or Spirituall discō ­forts, may come to you: nor yet if any darke­nes or anguish, which may be conueyed into your soule, shall pretend to dismay you, or perswade you to disconfidence in our Lord, who loues you. But tell that Spirit, that if it had wished you to disconfide in your selfe, it should [Page 325]haue had all reason, because you are nothing, but meere weaknes. But, in saying that you must not hope for safety at his hands who is the common saluation of all the world: tell him he lyes, and therein you shall but say a truth.

Christ our Lord loues you more then you can thinke: onely it is fitt sometymes, that he hide it from you. For perhaps, if you knew it, you might fall into a greater occasion, and dan­ger of vanity, then the suspition you haue of your not being beloued by him, may be of your despayre; for without doubt they are fewer who can enioy prosperity, without any mixture of vanity, or inordinate delight, in the sweet mea­tes which are giuen them: then there are, who can beare, the bitternes of tribulation, without despaire. Cōceiue you therefore that our Lord, keepes you safe, in the hauen of security, vnder the sharp rocke of tribulation: to the end you may not putrify, with too much sweetnes: but be preserued by the bitternes of myrh. And at this, you are not to be troubled. For of your self you should make election of that, which will be good for you in Eternity, rather then of that, which may afford you some little temporall gust. Yea and euen in spirituall consolations, we reap not sometymes soe much profitt, as we doe delight. Nor will you be demaunded at the last day, what comforts you shall haue enioyed: but what discomforts, you haue suffered, with­out fayling, eyther in point of faith, or loue And beleiue you, that God receiues that for seruice [Page 326]which being contrary to your sensuality, and selfe will, you did yet accept, as being conque­red by his loue, and not that which a man how sensuall soeuer he might be, would be glad to enioy. For if to be regaled by Almighty God were to doe true seruice to his diuine Maiesty, he would not haue soe few seruants: since there are soe many, who by this way, & that way, and euery way are seeking comforts. But they vn­derstand not, how farre it is from God, to be able to abstaine from comforting his afflicted, and deiected seruants, when it is best for them. And as farr also he is, from liking them, who taking of theire eyes, from his tormenting Crosse, send them in search after Comforts as concei­uing that the more they haue thereof, the more beloued, and more happy they are. And they neuer consider, how poore they shall be found, at that day, when God will sifte Ierusalem with the light of Lampes, & whē he will call vs to account, whether we loue him from the profoundest part of our hearts, Soph. 1. and our selues for him, & in him, and through him: or els whether we haue lo­ued him for our selues, & to our owne vse. And then will many of those workes appeare to haue beene carnall, & infected with, selfe loue, and interest, which shined like soe much fine gould, in their eyes who performed them. You are the­refore more secure from interest, or compla­cence, when such thinges come to you as cause bitternes. But thē let the loue of God a lone, per­swade you to endure them, till he prouide other­wise. [Page 327]In whom you must haue so much strength of the holy Ghost, as may make you abound in charity, and peace, and ioy: treading your pas­sions vnder foot, and hauing your soule, euen all enbalmed with grace. Yet when you shall be in ioy, doe not enioy it for your selfe: but em­ploy it with greater strength, vpon him who gaue it: fetching also reason from thence, why it should make your loue encrease.

I beseech that Lord, who remembred you when you forgot him, to giue strength vnto your inward man that soe you may know how, to adore, obey, and loue him; and that he will send his holy Spirit into your heart, that it may guide you into that land of Eternall light. Amen.

A Letter of the Authour, to a Religious woman, a spirituall child of his.

I Haue receiued many of your letters since I saw you last. And in some of them, you tould mee, that your soule was troubled: and in others, that our lord had begunne to giue you comfort. Yea, and I thinke you sayd, in some one of them, that the peace, and comfort which formerly you had receiued, was entirely retour­ned. I answeared none of those letters, eyther because my sinnes hindered mee, from the gra­ce of giuing you comfort; or els because I knew you had sufficient confidence in mee, without receiuing my answeares. But now at last, I re­ceiue a letter from you, whereby you tell mee, that you are as much afflicted, as euer, if it be not rather more; and you desire mee to write.

I am in paine, through your paine, and this, hath moued mee, to entreate, that for the loue of Christ Iesus crucified, you suffer not your selfe to be blinded by that darknes, which su­perfluity of sadnes, is wont to drawe ouer our [Page 329]soules, but remember, how faithfull that lord is, to whom you haue offered yourselfe. And, that it is an vsual thing with his infinit wisdome, to saue the soules of his seruants, by meanes which they cannot reach to vnderstand; hiding his loue from them sometimes: and shewing them a countenance of some rigour; and all this, not because he is cruell, but out of pure, and perfect mercye. Because he knowes that our in­firmityes are better cured, when wee are layd vnder the scourge of tribulation; then when we are carryed vp in the hands of prosperity and comfort.

You tell me that desolation wherein you are, seemes very bitter to you, and that you cannot beare the rigour of that angry face of our lord, which you say he shewes to you, and that ab­sence alsoe from him, wherein you liue. But I tell you, my good sister, that though tribula­tion may be of as much daunger to you as you declare: yet the state of comfort, is still subiect to as much. Nay, prosperity, is much more to be feared, then aduersity. For in the former, the soule runnes hazard, to depart from God: but in the latter though it suffer payne, yet that very payne it selfe, incites one to drawe nearer to him. And if you say, that the great weight of discom­fort, doth sometimes put the soule in daunger of sinning through impatience, you say nothing but truth. But yet you must knowe withall, that much oftener, and by assaults of greater daun­ger, the soule is brought into daunger by the [Page 330]sweetnes of gust.

Remember the Apostle saint Paule, who through the grace of him who was crucifyed, did esteeme it for glory, to suffer the affli­ctions of the Crosse. Cor. 7. And though he were en­uironed by warrs without, and feares within: yet his soule was safely kept, as in a hauen most secure. But soe great was the daunger which he rann by the faire and cleare weather of consolations and reuelations; that if God had not permitted him, to be seized vpon by the tempest, both of inward, and outward troubles, which layd such load vpon his neck, as made him stoope, that great Saint might haue beene in daunger, through the occasion of comfort, whom soe many discomforts could not once pluck downe. 1. Cor. 12 By this meanes, the bitter, was the cure of the sweete: and the Angel of Satan, was the occasion of benefit to him, to whom that great communication of Almighty God, might haue beene the occasion of falling; if through humane frailty, he had puffed vp him­selfe.

If now this might haue happened to that vessel of election: and if it were necessary for him to suffer, that soe he might bee freed from the daungers of comfort; how can you meruaile, if God haue watered your ioy with teares: if your harpe be set to sad tunes; and if those sweet communications, Iob 18. which you had before with Almighty God, be turned into such an vnsa­uoury departure from him. His eyes, are able to [Page 331]discerne, that, which your cannot. And hee knowes full well, the vanity of that hart of yours, which would not perhapps, be able to endure the weight of diuine fauours. Or els per­happs he may see, that you are likely to suffer decay of health by the excesse, of the sweetnes, of that diuine gust which he gaue you: Or else, that you esteemed more of your selfe then you did of others, who want these com­forts: Or els in fine, it may haue happened, for any one of many other faults, which may haue taken hould of the imperfection of your hart, Iere. 17. & which cannot be throughly sifted by any, but by that God alone, who made it.

Yea and if you should not be, in any neces­sity, of this kind of phisick (because, though our lord should comfort you still, yet perhapps you were not, to fall into these inconuenien­ces) yet there are many other reasons, why our lord may thinke fit to treate his seruants, after this manner. All which, are grounded vpon his loue to vs; though in the blind eye of flesh and bloud, they may seeme to grow from disfauour. You know, it is a common saying, He who loues thee, will make thee cry. And the holy scri­pture saith, that a wound, giuen by a freind is bet­ter then the treacherous kisse of an enemy. And be­leiue you for certaine, that our lord loues you, and therefore doth he treate you after this man­ner. For it is written, Heb. 12. our lord punnishes whom he loues, and he corrects such a one, as he receiues for his sonne.

And as in former times, God sent most hi­deous Martyrdomes to his beloued seruants, by the hands of base and bloudy executioners, ingaging them in bitter warrs, that afterward he might honour them with pretious crownes; soe now, when those exteriour Martyrdomes are ceased, he sēdes others which bee interiour. And these (how soeuer they are not visible) be yet as great, or greater, then those. For then, men tormented them, and God gaue them comfort; and by the strength of this Omnipo­tent God; those torments were ouerwrought, and maistered, which were inflicted on them, by weake men. But now, he who discomforts, is our Lord, who hides himselfe; and the Deuils, like cruell executioners, doe by a thousand deuices, torment the minde, which is farr more sensible, then the body. And from that torment, doth many times redound, a torment euen to the very body it selfe. And soe the who­le man, both within and without, is layd vpon the discomforts of a Crosse And he sighes, and grones, and askes succour of our Lord. And our Lord, the while, makes himselfe deafe, and is more hiddē from the soule then if there were seauen wals, betweene him and it. Yea and it doth alsoe expresly feele, that our Lord hath absented himselfe from it; and that, not onely in the way of not doeing it any fauour, Matth. 15. but ra­ther expresly seeming, to disfauour it. As he proceeded with the Cananean, when, at the first, he did but forbeare to answeare, but af­terward, [Page 333]he compared her to a dog.

That indeed is an hower, of mighty anguish, when the soule findes noe repose, in any thing, to which it can apply it selfe. As when a man is drowning, in a profound sea, without fin­ding soe much, as any little rest for the feete. Or like one, who is bound fast, hand and foot, and would faine rise vp, but knowes not on­ce how to stirr. For as he, who is highly com­forted by Almighty God, cannot be discomfor­ted, by any paine, or torment, soe can nothing comfort him, who is discomforted by Almigh­ty God. And yet must these seruants, goe after their lord; through such a desart as this, which is euen a very image of death, and by such dark­nes, and distresse, they must passe on, to the place of rest.

This Martyrdome I say, must be endured, for loue of the Spouse, by that soule, which desi­res to carry, the Embleme of Loue in her hart; and amōgst these thornes shee must make her nest, if shee will be conforme to her Head, who was crowned with thornes. And these draughts must shee swallow downe; & into these swea­tes must shee bee cast who resolues to keepe that Lord company, who, being in fierce ago­ny vpon that holy Thursday at night, did swea­te drops of blood, from his whole body, in te­stimony, that his soule, was truly sad, euen to the very death.

Did you thinke perhapps, that it was some dainty and delightfull thing, to serue Christ [Page 334]our Lord? or that you vndertooke some tri­fling busines, when you began to place your loue on him? They who fight the bat­tailes of loue, must dye dayly, as S. Paule did. And they must bee euen cruell, against them­selues, (as a man who were carelesse of soe many base and broken pots) to the end, that they may neuer faile of fidelity to the Loue of our Lord. Which Loue, was neuer com­plyed with well by any, who was eyther ne­gligent, or inconfident. For the former of these two, seekes his owne Regalo, whereas it were his part, to seeke the contentment of his be­loued. And the latter, faints in his loue, becau­se he cannot beleiue that he is beloued. But Faith being ioyned to Obedience, frees vs from such mischeiues as these; making vs beleiue that God loues vs, and then most, when he most hides his loue from vs; and when he see­mes to be most rigourous, and cruell towardes vs. For the condition, and property of true faith, is to beleiue not onely vpon those signes, and pawnes, which may be giuen; but as well, without them; and not onely without them, but euen against them. And herein, it doth but resemble euery other vertue, which then de­clares best of what strength and beauty it is, when it is put on, by the fewest helpes; and when it is encountered, by the greater impe­diments.

That is true loue, which loues a person, who euen deserues not to bee beloued. And [Page 335]that is true Patience, which suffers imperti­nences, and endures wrongs. And then doth Chastity, deserue a rich, and gallant crowne of glory, when in despight of seuerall tempta­tions, it standes fast. And soe, you must learne to know, the true valew of true faith, which beleiues and puts confidence, in the truth, and goodnes of God, against that distrust, or despaire, which humane rea­son, or the senses of flesh and bloud, might pretend to cause. By this Faith, wee see that which is inuisible, how deepe soeuer it be hidd. And euen through the midst of these pikes, which are the disfauours of God, (the sharpe points whereof we feele sticking in vs) wee yet enter, and passe on, into that most retired secret of the hart of our Lord; and there wee finde, that indeed he loues vs, though hee shew vs signes, which looke as if they proceeded from dis­affection. And then soe wee esteeme, and vse them, as wee ought, when we take them for the tryal of our Faith; and for the exercise of our Loue; and for the encrease of our Crowne; and for matter, wherevpon our Obedience to God, must worcke.

If you beleiue mee not, I pray you tell me, how shall the chast woeman be tryed, but by contradictions, and combates against Chastity? And how shall your Faith be tryed, but by receiuing these tokens of disfauour, which pretend to depriue you of confidence. [Page 336]Be not troubled, to finde that your Spouse is thus resolued, to make tryall of your fi­delity to him. For this is a very vsuall thing betweene Spouses; and the fruite thereof vses to be, but an encrease of loue; which it is not fit to keepe idle; for in our employment, and exercise thereof, doth our life and treasure consiste. And now God made choice of you, to discharge this office towardes him. And if indeed you would exercise it well, it must be by louing him, though you feele not your selfe to be beloued by him, and by following him, whome you conceiue to be flying from you. For he who loues not but onely when hee finds himselfe to be beloued, is indeed noe true louer; but his respects, runn all towards him­selfe. And heereby it will appeare, whether you be that true Cananean or noe, if when you heare hard language, and be cast of by our lord; you doe yet importune him; and if following him, who flyes from you; and humbling your self to him, who treats you noe better, then so­me base, vnre asonable creature, you doe yet proceede to loue him, as sincerely, and purely, as if you tasted of great delights, and Regalos, at his hands. For in the end, hee will answea­re you thus, O woeman, greate is thy faith, let that be done which thou desirest.

But in the meane time be you resolute, in continuing faith full; and say to him with your whole hart, O Lord I will loue thee, though thou shouldest not loue me. I will seeke thee, and looke [Page 337]chearfully towards thee, though thou flye from me. Let me loue thee still: vpon that condition, doe with me what thou wilt. By this meanes, the disfauours of our lord, shall be conuerted, into the exer­cise of true loue: and herein you are to remaine more contented; then you are to be in paine, for being disfauoured. Nor shall you onely please our lord by this meanes, but more ouer you will obtaine a crowne in heauen, which will be straungely greate. For by the measure of your discomforts, that robe of glory, is to bee cut out, wherewith you must be vested, in heauen: and from the seede of teares, we must gather the shea­ues of ioy. And we are not to be crowned, for hauing beene in deuotion, and consolation; but for hauing beene (as it were) threshed with variety of temptations, and for hauing beene content, with the taste of such gall, as carried the very image of hell with it, and of the tor­ments thereof: and for bearing all these things, with an equall minde, and for beleiuing that they are light, and few, 2 Cor. 4. in comparison of that superexcellent weight of glory, which is to be reuea­led in them, who shall be humbled, and morti­fyed after this manner. And wee must thinke our selues happy, in being obedient to the or­dinance of our lord God, not onely, in that which giues vs gust, but in the contrary alsoe. For otherwise, what wonder is it, to see the spouse, obey her fellow spouse, in that, which gi­ues contentment to her selfe: since for that, there is noe greate neede of loue: for the respect [Page 338]of proper interest is able to breed such obedience as that. Nor doe I know, with what eyes, Christ our lord will looke vpon such a spouse as that: since he obeyed his Father, Matth. 26. for her sake, in cases of soe extreame affliction, saying: Let it be, not as I wil, but as thou wilt. Whereas shee saith, iust the contrary; Not as thou wilt, but as I will: for shee will be squared out by another rule, then her head was: and will needs make the will of God, which is eternally good, to be crocked, that it may conforme it selfe to her will: which seekes not that which is truly good for her, and which eternally is to be soe but that which seemes likely, to giue her, some little temporall delight.

A wake O Virgin, out of that sleepe, wherein you are: for it is broad day. Take the sheild of Faith, Rom. 13. since God hath armed you with it, and driue away these dismayes, beleeuing, that you are beloued, though you be not regaled by our lord. And turne your complaint backe vpon yourself since a little present disfauour, is of more power, towards the drawing you downe; then the many fauours, which are past, to keepe you fast on foot. You now, doe iust the con­trary, of what you should. For whereas it were reason, that in this time of tribulation, you should remember your comforts of former ti­mes: beleiuing, that the trouble which now you haue, is but to trye, what proportion of trust, you repose in God: You doe yet call it into question, whether his loue were true to [Page 339]you then, or noe: beleiuing rather in the shew, and leafe, then in the substance, and roote,

You haue noe iust cause to be dismayed, though you bee afflicted. For our lord is nor go­ne from you: but he went away, with a mea­ning onely to stande by, and to see how you carried yourselfe, like a mother who hides her­selfe behind a hanging, to obserue, and heare, what her childe sayth, and doth: whilst he thinkes that he hath lost her, but then shortly shee steps out and makes much of him.

If you feare, that he hath forsaken you, and giuen you a bill of separation, for the faults, and ignorances, into which you may haue fallen, you are much deceiued. For in farr greater falls then those, Ierem. 3. his course hath beene to comfort soules, by saying, Thou hast committed fornication with many louers: but yet retourne to me, and I will receiue thee.

Though God like well, that his seruants should know, and weigh the faults, into which they fall; yet it is not his pleasure, that they should be dismayed, or too excessiuely affli­cted by them. Nay he esteemes this, to be of mo­re disseruice to him, then the very fall it selfe. Neither is it alsoe his pleasure, that a sinne which is as little as a graine of seede, should be made by vs, as bigg as an Elephant, and much lesse, that we should make that to be a sinne, wich indeed is none. Soe that if you haue not fallen into sinne, and yet will needs be troubled, as if you had, you offend against his truth, And [Page 340]if you had fallen, you should offend against his mercye, by not beleiuing, that he hath pardoned you. You offend alsoe against his loue by suspe­cting, that he hath forgotten you. And lastly, you offend against the Crosses, which he hath sent to you, esteeming them to be messengers, and signes of wrath, whereas indeed, they are effects of his goodnes.

Take therefore the courage, now at last, to sally out, from the owne narrow thought; & beleiue of God, according to his goodnes; as it imports his honour, that you should doe. And liue not still, in such blindnes, as to measure the large hand of God, by the rules of your owne poore woefull hart. Nor conceiue you, that now he will be a rigorous iudge, who, at others times, and in your greatest occasions, hath beene, a most indulgent Father to you.

It was not you vpon whome he looked, when he pardoned you, and called you; but he regarded his owne blood, which he shedd. Nor doth he now, stand hanging vpon your handes, as if he loued you, for them; but you are placed, and written in his, as he sayth, by his Prophet Isay. And in those handes, he loues you; and with those handes he guards you, euen then, when you thinke he giues you buffets. But it is his mercye, which is your re­medye, and safety, and noe meritt of your owne. You are a Daughter, and you are to possesse heauen, by way of inheritance, and not, as a meere day labourer. Confide in [Page 341]God; and giue him glory, in that he lodges his eyes, vpon soe vnworthy a thing as you; and for that he purposes, to exalt soe base a creature, to such height of glory. And know, that he hath noe neede of anything, in you; and that if he desire anything, it is, but that you may offer him that sacrifice of praise for your owne good; confessing him to be your gratious pardoner and your piteous rayser vp, from your falls; and your Centinell who neuer sleepes when there is questiō, eyther of doeing you fauours, or of drawing good out of your sinnes; and your most wise conductour, who carries, and saues you, by such pathes, as seeme, in the eye of your ignoraunce to be very farr about, or rather quite out of the way. And all this, he doth, through his owne goodnes alone, considering what himselfe is. Which carries a greater weight towards your salua­tion, then your wickednes doth, towards your condemnation; and you are bound to beleiue that soe it is. And it must not seeme straunge to you, that the greater, surmounts the lesse: and the Creatour, the creature. But let it stand for the last conclusion, that as noe goodnes in you, was the cause, why God loued, and called you to his seruice; soe will he take care, that your wickednes, and weakenes, shall not hinder the course of those mercies, which he resolues to shew you, for all eternity. Conti­new your Communions; and, I beseech our Lord to giue them his benediction. For my part, I [Page 342]like well thereof; and vpon the dayes which are sett downe, communicate, from time to time; and God will giue you strength, that it may doe you no hurt: for he hath noe quarrel to you. I beg that he may be your Loue, since he is your Louer.

A Letter to a Lady, who was a Religious woman and in great affliction.

AS soone as I receiued your letter, I offe red thankes to our Lord, for hauing giuen you a signe, that your vocation came from his hand, and this signe is, that you haue suffered tribulation. You must not be a little gladd of this, since our Lord loues you. Nor yet must you be slacke, since you are in the middest of many dangers; but carry your eye towards him, who hath called you with so great loue. You must alsoe haue a stronge harte, For he called you not with intention to giue you ouer in the middest of your iourney; but to guide you vnder the protection of his owne wings, till he may haue conducted you to heauen, where you shall see his face. Let not the faith of Christ our Lord, nor the loue you owe him sleepe in you; for he neuer sleepes when there is question of doeing you any good.

These are tokens which he vses to send, to whome he loues, to try if they alsoe loue him, in their afflictions, and if they confide in him in their dangers: That Spouse is not worthy of thākes, who loues her fellow spouse, but onely when he is present with her; not doth it cost him much to confide in him when she findes her selfe regaled by him. But the matter is, that when he absents himselfe from her, yea and when he seemes to haue forgotten her, she must loue him soe much the better, as he is fur­ther absent from her, and confide in him soe much the more; as she hath fewer exteriour signes of his fauour.

It is enough for you, my good sister, to haue knowne already by experience, how lo­uing our Lord hath beene to you; by his ha­uing drawne you to the knowledge of himself. And be you, not crauing new testimonies of his Loue, but making your selfe sure enough thereof, and be not troubled though he cor­rect you; and though it seeme, as if he estraun­ged himselfe from you and forgott you; but rather say thus; Hee hath a minde to trye me, and not to oppresse mee. You must loue our Lord, though he correct you, you must cōfide in him, though you feele noe comfort from him. Seeke him, though he hide himselfe; suffer him not to rest, till you haue waked him, and till he confesse that you are faithfull in his absence. And thus you shall finde him returne to you, with soe much aduantage, as that when you [Page 344]enioye his presence againe, you will esteeme your former afflictions well imployed.

Procure greate courage, wherewith to suf­fer; for after the rate of your sorrows, shall your comforts be. Bee not a louer of your sel­se, but be a louer of God; loose yourselfe, and soe you shall be sure to finde your selfe. And if once you would but trust God home; and if once you would offer your selfe to him, with true loue there could nothing happen which would fright you. All bitter frosen afflictions proceede but from distrust in God. And for this our Lord said, Let not your harts be troubled, and doe not feare. You beleiue in God, beleiue alsoe in mee. Soe that faith and loue is the cause of peace, Iohn. 14 and quietnes to the hart.

There is noe one thinge, which is soe ne­cessary for you, towards the making you able to arriue at the end of that dayes worke, whe­rein God hath placed you, as to confide in him with loue. Our lord hath many proofes to make of you, and many tribulations shall growe where you looke least for them; but if you stand armed with faith and loue, you shall ouercome them all. Doe but remember how the children of Israell, Num. 1, when they were issued out of the land of Egypt, by the meanes of soe many miracles, and were passing through soe many afflictions, before they arriued at that land, which our lord had promised them, said thus, The people which possesse this land, is greater and stronger then wee; they haue mightie Citties whose [Page 345]walis doe euen threaten the skye we cannot ouercome such a stout nation as this: to what end doe wee put our selues vpon this iourney? And though some amongst them, whoe had faith, did encourage the rest, by saying that since God was of their side, they should easily be able to ouercome, as they had done till then; yet feare preuailed soe farre, as that they offended our lord thereby, and through their little considence, they lost the land, and God destroyed them in the desert, without suffering them to enioye that, for which they had laboured, and which himselfe had promised. Let vs take warning, my good sister, by the danger of others: and lett vs know, that our lord hath gust, Psal. 147. in such as feare him, and hope in his mercie; and is offended with such, as doe not soe. It is he whoe drewe you out of the captiuity of Egypt, when he inspired your hart with a desire of being his: and hee leades you still, through this desert, which is soe impleasant: where sometymes you want the bread of doctrine, for lacke of such, as might breake it to you: other tymes you want company which may speake of spi­rituall things, that soe your way might be ma­de to seeme the shorter; At other tymes you want the trees of other recreation, which might giue you shade: and in steede of these cōmodities, you haue a thousand discomforts. Now temptations rise, against you from with­in: and then from without; now from stran­gers, and then from domesticks. But yet attend [Page 346]you onely to your busines, for he who did that for you, which was more, can neuer faile to doe that for you, which is lesse. He who made you a freind, of an enemy, will better keepe you now, when you are his freind. He who did not abandon you, when you fled from him, will much lesse fly now from you, when you follow him.

Who is he that can say, with any truth, that God did not helpe him if he were desired? See you haue noe feare o you seruant of Christ, in any thing which may happen to you; but confide in him, who Loued you soe well, as to dye for you. It is true that you haue but one, who protects you, but that one, is of much more power, then all they whoe contradict you. Doe not thinke, of how great the giants, and how stronge the Citties are, which you must encounter, for it is not you, who must fight. Numb. 14. But hold you your peace, and our lord will fight for you. Doe not fly from the warre, nor abandon your selfe, as one who were ouerco­me: and soe you shall see the fauour of our Lord [...] ­wards you. For in this warre, he onely looses the battaille, Exod. 14. who quitts the feild. It is true that you are weake; but in that weakenes of yours, God will shew his strength. It is true that you know not much, but God himselfe will be your gui­de. By your miseries, God will make his mer­cies appeare. Whoe are you, that you should be able to passe through such difficulties? but yet say with Da [...]id, P [...]. 17. In the strength of my God. I [Page 347]will leape ouer a wall. Who are you that you should be able to fight? but yet say with him againe. Though thousands should rise against me, y [...]t my hart shall not feare. Beleiue, my good sister, Ps. 26. that how much the harder this businesse is for you, soe much the easyer is it for Almighty God. And therefore you must haue great dis­trust in respect of your owne weakenes; but great confidence withall, in God's strength. Infallibly he will crowne you, if you continue in his loue, and if you confide, that by his gra­ce you shall obtaine that Crowne.

Forget not this promise of Christ our lord, him whoe confesses mee before men, Man 10. that man will I confesse before my father who is in heauen; but him who denyes mee before men, that man will I alsoe deny before my father whoe is in heauen. Can you thinke, that one is to esteeme that for afflic­tion, which he endures for the confession of Christ our lord; since it is to haue soe high a reward, as that, with soe much honour, he shall be avowed by him at the day of iudgment, be­fore his father? Happy is that sufferāce, happy that dishonour, and pouerty, to which soe high an honour doth succeede. What kinde of ioye will it be for you, O my goost sister, to heare these wordes from the mouth of Christ our lord himselfe, and that in presence of the whole world. Matth 25. Come you blessed of my father and possesse the kingdome which is prepared for you. What will it bee, when the angells shall thus singe, to her, who hath beene a faithfull seruant, of that ce­lestiall [Page 348]king, Come O spouse of Christ, receiue th [...] crowne which our Lord hath prepared for thee; and that not for one day but for all eternitie. What will the spouses of Christ our Lord conceiue, when hauing passed through the sea of this life, and their enemies who disturbed vs, remayning drowned therein, they shall singe thus with great ioye, for hauing runne through this dangerous world, without being ouerwhel­med by the vices thereof, Psal. 123. The suare is broken, and we are deliuered, our helpe is in the name of our lord. What a day will that be, when that true Mary, the virgin of virgins, shall goe be­fore with her Timbrell, which is her sacred body, praysing God both in body and soule; and singing thus. Psa. 31. Come magnisye our Lord wish mee, and lett vs exalt his name in mutuall sacietie with one another.

Happy are you, if you be found faithfull to the Spouse whoe chose you. Happy are you, if you haue the courage to cast away that which is present, vnder the most certaine promise of Christ our Lord, for that which is future. Be confident, my good sister, in ta­king his word; for you are not the first to whome he hath passed it, and fulfilled it; nei­ther shall you be she with whome that word shall want effect. He gaue his word to S. Kathe­rine, S. Agnes, S. Barbara, and S. Lucy, and to innumerable other Lady virgins; and tell me now, how completely he hath per­formed it. They had the courage to despise, [Page 349]the poore present world: and you see that now, they raigne with God. They liued heere in trou­ble; and they are nowe in the eternitie of repo­se. Through how many combatts did they pas­se, and they now enioye the euerlasting crow­nes of their conquests. They fled from spouses of the earth, and they brought the king of heauen, to be in loue with them.

If they had followed the trace, of this world, their delight had bene already passed: and their memories would haue bene forgotten. But they loued that, which was eternall, and therefore their felicitie shall not dye: and their memory shall not decay. They were written in the boo­ke of God; and therefore neither water nor winde, nor fyre nor tyme, can make them waste; For that booke is incorruptible and soe in the name which is written in it.

You must therefore procure to haue a stron­ge heart towards God, who is your saluation, and doe not thinke that he sells heauen deere to you, for you haue not yet shed your bloud for him, as those others shed theirs. Our lord treates you, like a weake creature; and you should be ashamed to haue giuen him such cause. If you had had more faith, and confi­dence in him, and more loue to suffer for him, he would haue procured you more afflictions; to the end that you might haue purchased ri­cher Crownes. Doe not content your selfe with suffering little, considering how great your rewards all bee: and how much Christ [Page 350]our Lord suffered for you. He gaue his life for you, and he was deepely tormented and despised. How then come you thus to com­plaine of the touch of a flye? doe but loue, and you will desire to suffer. Let your loue be dou­bled, and you will suffer sorrowes which are doubled. The loue of our lord, makes such as possesse it, more greedy of suffering, then the loue of ones selfe, of reposing. It makes that any burden weighes light, for loue is stronger then death. He who loues not, groanes vnder the burden, like some lasy beast; but he who loues runnes, and flyes; and it suffers him not to feele the weight euen of his owne body, nor of whatsoeuer els they can lay vpon it.

It is not my good sister, that the afflictions which wee suffer are greater; but that our loue is little. The weight of a pound is noe great weight; but yet lay it vpon some little childe, and he will say, O how heauy it weighes? Whereas if a man tooke it vp, he would scarce feele it. And soe take you it, for a signe, that if you loue little your afflictions will weigh heauy vpon you; but if you loue much you will scarce allowe them to be afflictions. For you will be soe inebriated with loue, that no­thing can be able to distract you, from the taste thereof. You will finde a good sauour in the very suffering, it selfe; and you will draw water, Num. 20. out of the rocke, and hony out of the stony hills.

Doe but loue, and you shall not be subiect to [Page 351]afflictions, but you shall be Superiour to them, as their Lady, and you shall praise him who deliuers you from them. If they threaten you with death, you will bid it welcome; that soe you may enioy true life. If with banishment, you will say, That you esteeme your selfe banished whe­resoeuer you are, till you may arriue to see the face of God: And that it imports you little, whether you goe to heauen, from this, or that part of the earth; And that, if you haue God in your com­pany, wheresoeuer you are, you shall be happy; and if not, your owne country will giue you misery enough. If you see your selfe contemned, say, Christ our Lord is my honour and he honours mee: let the world despise mee, soe hee value mee.

Doe not afflict your selfe, about the ne­cessitie which you may sustaine of present things: for of your felfe you must despise them, through the desire which you haue to [...]liue in conformitie with Christ our Lord, whoe made himselfe a poore man for you.

What is there in the world, which ought to fright you? If the loue of Christ our Lord haue wounded you, you will trea­de the deuill vnder foote; you will despise his threates; and you will passe with cou­rage, through all your enemies. Put your trust in him, who loues his louers. There is nothing which you will not be able to doe, in him. Goe and buy whatsoeuer you want, of him, though he aske you all this world for [Page 352]it; and see that you be not founde without the loue of him, though it should cost you your life. He is a hidden treasure, but he who fin­des him, sells all to buy him. For in him alone, he findes himselfe more rich, then with the multi­tude of all other things.

And now if it concerne euery one of vs to loue him, how much more doth it import that she doe it, whome he hath chosen for his spouse. It becomes the seruant to feare his Maister; and the sonne to honour his father, but the spouse, to loue her fellow spouse. See you loue our lord, and take noe rest till he haue graunted you this guift. Loue him with reuerence, for that is the kinde of loue, which he likes. Esteeme not him the lesse, because he communicates him­selfe to you; but wonder, how soe greate an altitude as his, can stoope to such a pro­founde busines as yours. It is the propertie of ill natured and ill mannered seruants to valew their Maisters at a lesse rate for vouchsafeing to descend and become familier with them, then if they had liued which them like lords. But they whoe liue in true light esteeme that lord soe much the more, as he doth more vouchsafe to diminish himselfe.

The true loue of Christ our lord carries this badge with it, in token that it is indeede of him; That as it apprehends, and highly estee­mes the goodnes of God, soe it alsoe appre­hends, and profoundly disesteemes, the wic­kednes of man. Therefore loue, adore and [Page 353]serue our lord, with ioye: but yet reioyce with trē ­bling. Not a trēbling as of a slaue, in the mid­dest of tormēts, but as of a true, & tender har­ted childe, who highly feares to giue any dis­gust to her father, how little it soeuer may be.

Of your selfe you can doe none of these things; but if you humble your hart in the acknowledgment of your owne miseries, if you present your selfe often in prayer, before Christ our lord, if you lodge him in your brest by the Communion; if you heare him speake to you in your spirituall reading, and in fine if you will but giue him leaue to helpe you, you are to haue confidence, that by little & litle he will be healing your soule, notwithstanding all the harsh encounters which may occurre.

Doe not start out of his hāds, though the cure put you to paine; for, in fine, hee will worke the cure at the fittest tyme. And for the afflic­tions which he sends you, & the delights whe­reof he depriues you, he will giue you his owne most plentifull delight; which shall inebriate you, as if it were with some swelling riuer; and you shall be in full Ioy, for all eternitie, without the want of any good, and without the feare of loosing what you haue. You shall there finde your selfe to be highly well content, & paid; and more felicity shall be imparted to you, then your selfe could tell how to desire. Which fe­licity is not a creature but a Creatour himselfe of all things; that true God whoe liue & rai­gnes for the eternity of all eternities. Amen.

A Letter of the Author to a disciple of his who was growne a Preist.

RIght Reuerend Father, I haue receiued your letter, which hath wrought in me the same effect, with those others which formerly I had from you; Namely rendering of thankes to our lord, for the guifts which he hath bestowed vpon you, according to the testimony which your words giue, of that which dwells in your heart. It wrought also great confusion in me, to see you call me the Maister, and Father, of him, to whome I should thinke it a great fauour of our lord, if I could deserue to be a Sonne, and a Disciple. And especially I was confounded, yea and put to paine, to heare you say in the end of your letter, that you would haue written me many, if it had not beene for the Decorum, which you thought your self bound to keepe, of an Auditour, and a Scholler. This is not a course wherein you must proceed with me; for there is noe reason that you should put me to losse, [Page 355]onely because I desire, to serue and profitt you. And if you treat me in this manner, you will make me heare, and hold my peace.

I know not, if I wrote not to you the other day, of an errour, which I haue discouered in some, who yet hold themselues to be spirituall. And it is, that they despise, the corporall affli­ctions, and troubles, which are vndertaken, for the loue of our lord. If I wrote to you there­of, there wilbe nothing lost, though I say it ouer againe; and if not, it is necessary, that I write it.

Since, that light of our eyes, Christ our lord, liued in this world, vnder soe many afflictions, and died with soe many torments, his seruants remaine soe hungry, of suffering somewhat, that it exceedes the appetite wherewith men of this world, runne after ease. And not onely are they content to suffer affliction, when it comes vpon them, (and much more that kind of affli­ction, which may be necessary to them for the auoyding of sinne) but they seeke it out, by all the wayes they can, and soe they make proofe thereby, of the loue they beare to Christ our lord, considering how he was in soe much pai­ne by the afflictions which he endured, for the loue of vs.

For, as the faint and tepid kind of man, would of himselfe be glad to suffer noe affli­ctions, but yet he beares them with patience when they come, least otherwise he may offend our lord; soe the feruent louer of Iesus Christ, [Page 356]would faine take noe ease at all; and if perforce he must take any, he endures it, but with patien­ce, because soe Christ our lord, doth com­maund. In such sort that as he who is but slack, in the seruice of God, hath delight and ease in his desire, and takes affliction but with pa­tience, soe the true Christian is but patient to see himself at ease, and hath affliction, in his desire.

This growes from the spiritt of Christ our lord; and when this is perfect in a soule, it wor­kes that, which it wrought in him: which was a loue of affliction for vs, the better to shew vs his loue. And therevpon it also followes, that when men would comfort one who is but slack and negligent, vpon the arriuall of any affli­ction, they must doe it iust soe, as they would comfort a good Christian, when he happens to be in repose and ease. For the one of them suf­fers ease which he loues not, and iust soe, is af­fliction sufferred by the other. Now this is part of that, which Christ our lord deliuered, when he commaunded vs, to take vp the Crosse, if we meant to be his disciples. I say it is a part thereof: for the other, and chiefe part whereof this Crosse consistes, is the mortification, and death of our self conceyt, and will; and of our passions and powers.

This is that old man, who must die, as Christ our lord died vpon the Crosse, what is this old man? the body, which is passible and mortall; and that other inward man, whereof I haue spo­ken [Page 357]before, must be also dead in vs.

But although this be the cheife part of car­rying the Crosse, we must not put away that other part, howsoeuer it be lesse principall then this. And though S. Paul say, Timoth Exercitatio corpo­ris ad modicum vtilis est, yet the seruant of Christ our lord, will not leaue to please him, euen in the least things which can be thought. And least we should fall into errour, the same Apo­stle saith elswhere. 1. Cor. 9. Castigo corpus meū & in serui­tutem redigo I conceiue not that he said this, be­cause he was tempted with the flesh, as some vnder­stand the difficulty whereof he complaynes; but that he would punish and soe cure himselfe, by way of preseruatiue, vsing this exercise of his body, least his mind might otherwise grow sick. And elswhere he saith, when he recountes the afflictions which he endured. 2. Cor. 4. Semper mortifi­cationem Iesu Christi in corpore nostro circumferentes, where hee calles that the mortification of Christ: which is the very Crosse of corporall afflictions. In another place he saith also, Psal. 5. Qui Christi sunt, carnem suam crucifixerunt. And if he had meant this onely, of crucifing the affections, it had suf­ficed to say, Cum vitiis & concupiscentiis, but by saying carnem, it proues, that he meant afflictions of the body.

This he explicates very well, in his Epistle to the Corinthians where, amongst other things, Cor. 6. wherein men were to exercise themselues, he reckens vp corporall afflictions, namely fasting and watching, so that the whole man, must [Page 358]vnder-goe the Crosse, since Christ our lord, died vpon it. Our soule must dye, by the compassion and memory of Christ crucified, and by the mortification of the ould man, as hath beene said: and the body also must dye, vpon the Crosse of corporall afflictions, that soe the whole man, may be conforme to Christ our lord, as he is in paine, and misery; since heereafter, he is to be conforme to him, as he is in glory.

I haue said thus much, that you may take a scantling, of those forces, which God hath gi­uen you, and that soe you may imploy them, vpon doeing, and suffering, all you can. And this, not onely considering that it may be ad­dressed to some other good intention, but euen though it be for noe other reason, let it be done, to the end that you may be in conformity with Christ our lord as he was afflicted; and not vpon necessity, but for loue. And though neyther the hairecloath, nor hard bed, nor such thinges as these, howsoeuer they be vsed for the loue of Christ our lord, should saue vs, (sola enim Crux Christs, est saluifica) yet at least lett vs vse them in imitation of that extreme pouerty, and sharpe affliction which Christ our lord endu­red, in being crucified, which consideration, will not be lightly esteemed by vs, if we be not wholy voyd of the loue, we owe him. Gloria enim magna est sequi dominum. And thus much of this matter.

There were two other points, of which I thought to haue written, but there is noe time [Page 359]for them now. I will note them downe, least I should forgett them: vpon condition that you write me word, what there is to be amended in this letter.

A Letter of the Authour to a Lord of great quality, who was sicke, and very fearfull of death. He teaches him how he is to carry himself.

I Haue receiued your lord-ships letter, I haue read it, and I haue vnderstood it; and I hope, our lord hath mercy for you in store. For it is noe great wonder, that his greatnes should doe fauour to one who deserues it not; since he hath done it soe often, to such as haue deserued the expresse contrary. I am not sorry a whitt, that your lord-ship is affrayed of death; for although this feare be a thing paynefull, there is noe hurt for a man to apprehend it; and many times it is sent by our lord; to the end, that, by the spurre of feare, we may bee vrged on to doe that, which wee will not doe, for the spurre of loue. And he as being a father of mercy, vsefull to guide those affaires, in such an admirable manner; as that, both feare, and hope, may helpe vs to ride that way, which it is necessary, for him to pre­pare, [Page 360]and to make playne; and in fine thus feare, serues for many good purposes, and it is hurtfull for none.

I desire, that your lordshipp, would com­maund that house to bee built, where your pa­ges are to bee lodged. As also, that you would defrey the cost of those armes, and horse, whe­rewith those townes of yours are charged. I wish more ouer, that you would not cause any sumptuous cloathes, or furniture, or such like things to bee prouided now. Besides if you re­member any thing which you may haue wonne ill at play, which either is not restored, or els not lost againe to the same partyes, I aduise you to make restitution thereof. And, forasmuch as the men, who are Lords of states, as your Lordship is, are not able to reach to the know­ledge of all the wrongs which may bee done to others by you, noe nor yet your seruants (through theire negligence) I could wish, you would commaund it to bee published, in all the Churches of your state, that whosoeuer had receiued any wrong by you, should de clare the same, and that satisfaction should be giuen him. And you shall doe well, to appoint the Prior of Saint Dominique, and the Pastor of your Church where you dwell, and some man lear­ned in the lawes; who knowes the affaires of your state, to heare, and see what were fitt to bee done. Some particular causes your Lord­ship shall doe well to heare your self, (though it should be of some trouble to you) that so [Page 361]they may not say elswhere, that this course puts you to more payne, then it doth. I desire by all meanes, that all this may bee done; for it seemes to mee to be a fitt remedy of all those wrongs, which may concerne your neighbours; & now, it is as easy to doe it well as it vill be hard, if it be adiorned, till after this life. Let it be noe impedi­ment to this, that the world may chaunce not to like it; since he, whoe respects the pleasure of God, will easely despise, that of the world.

As for that person, with whome your lord­ship willed mee to speake, I haue not done it yet: for, I haue now kept my bed ten or twelue dayes together, But yesterday, I rose, and I will take great care to doe what you cōmaund very shortly: and you shall knowe what I finde.

Since you went from hence, our lord hath beene pleased to giue mee a much more particu­lar care to recommend you into the hands of his mercy. I did not then, vnderstand the cause, it is like to be this that there is more neede the­reof. Be it what it will, your lordship is to ani­mate your self with new courage, to offer your self vp to the will of our lord: like one who performes seruice to his father who is some great man, whome hee loues much: your lordship was not borne for your self, but for God. For euen before you were borne, you were already purchased by Iesus Christ, who bought vs, with himself (a price of inestimable valewe) to the end that wee, who liue, might as S. Paul sayeth, not liue to our-solues, but to him. Who is hee, that [Page 362]will pretend to remayne his owne, now that he sees himself to haue beene bought, by Almighty God, and by the price of God himself?

There are men, who offer themselues to the losse of their liues in some warr for slight cau­ses: and shall wee be soe destitute of courage: as not to giue our-selues to God? he gaue him­self for vs, into the hands of those base execu­tioners: and shall not wee aduenture to putt our-selues into his? He did it, that he might die: and wee are to doe it, that wee may liue.

I would not haue your lordshipp to be ni­gardly herein, but make now this account. There is a God; and for that misery, which he hath endured for mee; and for those sinnes which he hath forgiuen mee, and for those blessings which he hath vouchsafed mee; I owe my self to him, three thousand times ouer. If hitherto I haue not giuen him, the entire do­minion ouer my self, I am sorry for it. From this instant I giue my self free; and without any impediment, or obligation otherwise; that he may treate me wholy, according to his will; and that mine, may submitt it self, to his, as well in the doeing of any thing which he com­maundes, by his holy lawe: as in the suffering of any affliction, which he shall either conti­nue, or add to mee. Where can I be kept bet­ter, then in the hands of God, into which I putt my self? since he suffers not his creatures to be lost: and was content to loose his life, that I might be enabled to doe this. He would not [Page 363]aske it of mee, if he did not like it: and he would not take pleasure in itt, if he did not desire it. For it is not a proceeding for God to vse, to desire vs to giue him that, which he hath noe mind to receiue, any more, then it is his custome, to commaund that wee aske, and yet he forbeare to giue. And since he hath no­tified his deare will to vs, wherewith he desires our good, and consequently that wee may bee his: let vs not doubt to belciue, but that he, (who is so carefull to demaund, and he who demaunds with the menace of hell, if it be not graunted, and with promise of the king­dome of heauen if it be) will not be slacke in receiuing that very thing, which he de­maunds.

Let it not seeme to your Lordship, that the sinnes of your former life, ought to diuert you, from this amorous embracement of Almighty God: since he stands crying out to a sinner, with his armes all open, and since he doth so, before the sinner calles on him. For thus he saith. Fornicata es cum amatoribus multis, Ierem 3. tamen reuertere ad me, & ego suscipiam te. Thou hast com­mitted fornication with many louers: but yet returne to mee, and I will receiue thee.

The shepheard will not easily be weary in seeking his lost sheepe, nor the falkoner in pro­curing to recouer his hauke; and when he fin­des her, he takes her: and returnes home, with much ioy.

I say this, because by what I conceiue of [Page 364]your lordship, you are endewed with a greater measure of the knowledge of your self, then of the knowledge of God: and therefore, that you will be more subiect to feare, then to hope, and loue, I wish you not to retract the ill opinion you haue of your selfe: confesse, and beleiue, that you haue cause: and doe not seeke to remoue your feare, with false hopes, and lyes: to diminish your miseryes, by that meanes. This would not indeed proue any diminution, but an addi­tion of one mischeif, vpon the backe of another, and the latter, would be worse then the former; and an impediment, in steed of a remedy: since God neuer graunts his pardon and mercy, but to such a one, as vnderstands his owne miserie.

But beleiue, that as wee are more wicked, then wee can arriue to knowe: soe is God more good, then wee can possibly imagine. Another kind of hart hath he, then wee conceiue, and especially in pardoning: which men knowe very ill how to doe, because they knowe not well how to loue. And from hence it growes, that they are not able to reach, to that height of mercy, which God vouchsafes to sinners. For as they know nothing by experience of them­selues, but anger, against such as offend them (and if they pardon, there yet remaynes a thou­sand reliques of the disgust, and withall a great cooling of theyre loue) therfore doe they iudge of God, as they would doe of themselues; and if they say with theyre mouths, that there is dif­ference betweene God and man, and that they [Page 365]forgiue as well as they can, yet theyr harts doe not beate to the same time. When your lordships sonnes shall bee more growne, and shall haue giuen you some disgusts; you will haue had some sent, and taste of this.

The father doth not vnloue the sonne, al­though that sonne make him angry; but he cor­rectes him, and still carries the hart of a father towards him. And soe is our lord wont to pro­ceede; and whensoeuer the sinner hath a mind to returne to him, he refuses not to receiue him into his paternall hart.

Yea and euen when he retournes not, he is desiring that he would retourne: and all his sinnes are not able to quench this desire in him, fort his loue is that which still exceeds.

Now wee gayne this loue, and this retreate, in to the hart of God, by him, who is the Me­diatour betweene God, and men Iesus Christ our lord. Who being the naturall sonne, did gayne the adoption of sonnes for vs: and that God should haue the hart of a father towards vs, his sonnes; whensoeuer wee would dispose our selues to enioy this benefitt, by meanes of pen­nance, and the Sacraments. This loue, is as the roote, from whence it proceedes, that Almigh­ty God is content to expect vs, to call vs, to re­ceiue vs, to pardon vs, and to saue vs. For if wee consider well, the hart, and loue, where­with this fauour is done vs; it will enamour vs, and oblige vs more to him, then the fauour it self, which he affordes, what a thing is it, that [Page 366]God doth soe much loue man, as through the much loue he beares him, and notwithstanding the great offences which man committes against him, he yet doth not take this loue from him; nor doth it euer make him say, I will loue such a one noe more, though he come to mee agayne: I will not seeke him out, nor will I send to entreate him; that he may retourne to my house. He saith noe such thing as this. But that perseuering loue, doth still burne with a liuely flame; and this soe very clearely, that as these great waters of his torments, could not soe quench them, as to make him forbeare to dye for vs: soe neither can the much greater waters of our sinnes, ex­tinguish this enflamed charity of God towards vs. But it remaynes euer conquerour, both in his paynes, and in our offences: sussering there, and forgiuing heere. Hee who shall wonder at this, will haue reason. For it would be a wonderfull thing, if this kind of loue were shewed, euen from an inferiour, to a superiour; or at the most, from but an equall, to an equall. Butt now, this loue from God to man, is more then wonderfull. And yet, on the other side, he who shall not beleiue it, in respect that it is so straunge a thing, putts a great affront vpon Almighty God, since he beleiues it not, because it is soe wonderfull a worke.

Whereas, on the other side it is as cleare way whereby to knowe the workes of God; if they be soe great, as to make such wonder, [Page 367]as know them. For if he be wonderfull, his workes are also to be soe. And if the reste of his workes be wonderfull, these of his loue, are wonderfull in the highest degree: foras­much as they spring, out of his goodnes: in the manifestation whereof, he takes more delight, and glory, and vses it more, then in the mani­festation of the other attributes. As the Pro­phet Dauid saith, Psal. 144. Miserationes eius super omnia opera eius. His mercyes are ouer all his workes. How ill therefore are they aduised, who re­fuse to beleiue that which God doth, because it is much; and who refuse to expecte, and hope, because that which he promises is much: comparing, and parallelling the great acts of God, by the soe short measure of theyre owne poore vnderstanding.

The woeman of Samaria, cannot arriue to knowe, how Christ our lord can come by any water: and much lesse, Iohn. 4. how he can bestow any such water, as that whosoeuer dranke thereof should thirst noe more. But our lord saith, that the wo [...] ­man knowes not the guift of God, nor who it is that aduises her to faith, and penance: and who is ready to infuse the holy Ghost, into her hart. And soe, there are still, men soe co­wardly, and weake in faith, that they cannot beleiue any thing of God, but onely in confor­mity with theyre owne poorenes. Placeing theyre eyes vpon theyre little strength, and theyre little desert: and so like beasts of earth they creepe vpon the earth, and rise noe higher.

But he that lookes vpon God, who giues vs his sonne, who is his loue, and who sweetnes God to wards vs; and in whome he is soe high­ly content, and in whome his diuine eyes take delight, how can he doubt, of that hart, but that it will bee fauourable to vs, when wee call vpon it, with pennance; and pitifull in all those necessities, which may occurre to vs. He the­refore who knowes this, and desires it as he ought, may well hope, that he shall haue it. And with hauing that, he hath all good; and will haue nothing to feare, as that slaue must doe who wantes loue.

Make therefore haste, to loue this Lord, who loues you soe much; and hath conserued you so well. And if euer you had a desire to re­forme your self, and to follow our Lord yet closer, besure that you renew it, and encrease it now. For our Lord commaunded twice, that his people should bee circumcised. Gen. 17. Once when he enioyned Abraham, to doe it; and the second time, [...]osue 5 when he brought Iosue into the land of promise. The first, signifies the first coming of a man, from a worldly, and wicked life, to fol­low the way of the will of God, which is the streight way; especially in the eyes of the world. The second is, when God will carry a soule to his kingdome, and then he commaunds it, to behould it self with new feruour; and to amend it self, and to cutt of all superfluity; to the end, that, with purity, and ioy, it may expecte that crowne of a kingdome, which the goodnes of [Page 369]God hath prepared for his seruants. Your Lordship must vse to confesse and communi­cate often; for it is a thing, which giues most strength, and comfort, to heare the sentence of our absolution, and to receiue our Lord Iesus Christ into our bosomes. You must pray, and read, and giue almes, and doe whatsoeuer other good worke, our Lord shall inspire you to. And let mee knowe how the world goes with you. And if your Lordship recouer your health, wee will yet remaine with hauing put our soule well in order; and with hauing gotten strength against feare. The Holy Ghost, that great comforter, which through Iesus Christ our Lord, was giuen to such as are well dispo­sed, to receiue it, dwell euer in your Lordship, and teach you how you may best please him, and guide you, by the right way. Amen.

A Letter of the Authour to a lady who was sick.

MAdam I haue vnderstood, that you are sick, and I am not sory for it. For if it come to you through any excesse of pennance, the pu­nishment is well employed, and if you be sick vpon noe other reason but onely because our lord sēdes it to you, let vs bid it welcome in a good houre, as being a part of his Crosse. And though in some respect, your paine puttes me to paine, as our lord knowes, yet on the other side, I am glad of it, because I cleary discerne the profits which will be made vpon this occasion, by one whome I soe much desire to see improued. They are not comforts which I wish to my children, but they are corrections; the time of comfort comes afterward. For the present, take not your eyes from of the Crosse, nor your heart from him who placed you on it. Giue not ouer till you fin­de that sufferance is of a sweet taste, for that is the true touch of loue. Take noe compassion vpon your selfe, for there are both in heauen and earth, who haue compassion on you, from [Page 371]their very hearts, and that which is laid on you was very well considered of before; and it pas­sed through the handes of one; who loues you with most perfect loue.

Let not your faith grow weake in these ne­cessities, and dangers, nor your loue by the feeling of these afflictiōs: when the fire is great, the winde doth not onely not quench it, but inflame it. And soe when a soule loues God but in iest, any little blast of aire puts it out, as it would doe a candle. But true loue growes vp in affliction, for it applies more strength where­with to endure, the more weight, it sees co­ming towardes it. And because that loue is of God, it conquers affliction: and noe water could serue to quench that fire, which comes downe from heauen.

Our lord called you, that you might loue him, and this loue is noe such thing as must giue you reason to regale your selfe. But you must abhorre your selfe for the loue of Christ our lord, and denye your selfe, to confesse him: and be cruell to your selfe, that you may be sweet and acceptable to his diuine Maiesty. If you loue and desire to enioy your selfe, you must resolue to loose your selfe. If you desire to see the face of God, you must passe towardes him through the pikes. If you care to lodge him in your hart, cast your selfe away, with all other creatures vpon him. Our lord will haue you all alone, and all afflicted, not for any ill will he beares you, but because since his owne [Page 372]naturall sonne, was soe afflicted, he likes not to see his adopted sonnes apparrelled with any other liuery then that. There is nothing soe beautifull in his sight, as to see the image of his onely begotten sonne in vs. And as there is no­thing, vpon which a soule can soe gladly looke, as vpon our lord Iesus being tormented for loue of vs vpon the Crosse, and the more afflicted and deformed we see him there, the more beautifull he seemes to vs, soe the more wee suffer for God, the more beautifull wee shall seeme to him.

Nor is it much, that a soule which desires to seeme handsome in the sight of God, should adorne it selfe with such curious cleansing wa­ters, as may enamour his diuine Maiesty by his seeing her, since the women of the world doe many thinges which put them to no small trou­ble, and charge, soe that they may content the sonnes of men. Madam we must cast our skin­nes, before we shall be pleasing to Almighty God. Gould is purified by fire, and the terrestri­all part being consumed, it comes resplendent from the Crucible.

Let vs be ashamed of being soe weake, in a busines which is soe great, as to import the plea­sing of Almighty God: and if we vnderstood this poynt well indeed, we should get heart euen to shed our blood for him, that soe we might appeare fairer in his sight. As a certaine holy Eremite, considering this very thing, and seeing a woman of the world goe soe gallant, and soe well adorned, he began to weepe and [Page 373]say, Pardon me, O lord, pardon me I beseech thee: for the curious dressing, which this wo­man, bestowes vpon her selfe in this one day, to please the eyes of the world, ouerstrips all the paines which I haue taken many yeares for the pleasing of thine.

Soe that, my good lady, this entreprise of loue is noe matter of wordes, but of sorrow, of bitter torments, of the dishonour of the world, of being abandoned by the creatures thereof, & sometimes euen of the seeming absence from the protection of the Creatour. And notwith­standing all this a man must cary a good coun­tenance, and not be subiect to complaintes, or deiection of heart: but he must resemble that Martyr, whose bowels they drew out of his bo­dy, and whose flesh they tore from his bones, with iron combes: and yet there sounded noe word out of his mouth but the name of Iesus, nor was there any thing in his hart, but Blessed be God, togeather with a purpose to endure yet more, if God should dispose himselfe to send it.

To suffer for Christ our lord, is great glory, and God impartes not that, but to such a one, as whome he loues much. A great mercy it is to giue a guilty person fillips, and to release those scourges, which were his dew, and if that wherein we stand obliged to the iustice of God, may be satisfied by what we can suffer heere, in the name of God let vs fall to worke, and let vs pay whatsoeuer his diuine Maiesty will impose, soe that being gone from hence, we may in­stantly [Page 374]by behold the face of God. Let vs labour in this banishment of ours; for instant­ly vpon the end thereof, we shall be landed in our owne country. S. Augustine saith that he wrongs a Martyr who prayes for him when he is dead for Martyrdome makes a soule fly streyght vp to heauen. Let vs therefore labour to be Martyrs by our patience in affliction, for though our persecution be not soe greiuous as theirs was for the time, yet it lastes lon­ger. And we should indeed desire, that this life might not be too recreatiue, but a meere Martyrdome. For such was the life of our Lord, and such doth hee desire that ours should be.

There haue beene many martyrs for the faith of Christ our Lord, but in fine many are gone to heauen, who were not soe. But we all must be the Martyrs of loue, if we meane to goe thither. This loue must tor­ment vs, and put vs to paine, both because our selues offend God, as also because others doe it. This loue must depriue vs of the com­forts of this life, and must load our shoulders with a Crosse. This loue must make vs first im­brace affliction, and then passe ouer it, in the flame which was kindled by our loue of God. This makes vs endure dishonours with­out feeling them as wine doth a drunkard. This loue is in this, like all other loue, that whosoeuer possesses it seekes not himself but his beloued, who in our case, is God alone and [Page 375]his holy will. But this loue which now is soe cruell, how full of compassion will it be after­wardes, to him who hath bowed downe the head to receiue. Martyrdome at the hand thereof?

A man cannot easily feele the force of loue, wherewith it torments heere, nor that wherewith it comforts afterwarde. Let vs be­leiue it, since God hath said, it; and let vs walke on in the faith, which we haue in his words; for we haue yet a long way to make. Choose which you had rather haue, eyther long afflictions, or els very great ones, for noe man can scape suffering much, eyther in one fashion or another. Be not sorry for this, for if God giue you much affliction, it is be­cause your many sinnes deserue it; and soe you are to make your payment heere, and I beseech our Lord that you may doe soe. For if I should dye, before you want to Purgatory, perhaps you might want a freind whoe would carry soe much com­passion to your soule as my felf; and would take soe much care to free it, and if you dye first, I shall haue paine enough, in thin­king of you.

Excuse mee, for it is not fitt, that eyther you or I, should haue an eye to our owne ease; but that although wee should know, that after this life wee must suffer paine, yet heere we must also take courage to suffer afflictions for loue, & loue is content [Page 376]with nothing, but loue. Christ our lord suffe­red for our loue. Christ our lord carried the Cros­se, and lett vs help him to cary it on. Christ our lord is dishonoured, and I renounce honour. Christ our lord suffered torments, and there­fore they shall be welcome to me. He was subiect to many necessityes, and I submitte my selfe to the same. For me he made himselfe a stranger, and I desire not to be the owner of any single thing, wherein my heart may rest. He dyed for me, and lett my life be a continuall death, for the loue of him. Gal. 2. Let me liue yet now not me, but let Christ our lord liue in me, and that Christ, who was crucified, exhausted, abandoned by all the world, and receiued alone by Almighty God.

This Christ I loue; vpon the Crosse will I seeke him, and from thence haue I noe desire to finde him. Let him dispose of me, how he will, for my part I will suffer affliction for him. Let him choose whether he will giue me any reward or noe; for the very suffering it selfe, is an abun­dant reward. And if he would graunt me a great suite, I would desire noe other, then to haue af­flictions: for thereby I may know that I loue him, and that he alsoe loues me, since he layes me vpon the Crosse, where himselfe lay. For though I haue noe ayme at mine owne profitt, yet I know full well that if I continue vpon the Crosse, he will cary me to his Crowne. To him be glory, through the eternity of all eternityes. Amen.

A Letter of the Authour, to one, who formerly had beene a disciple of his, and then being of the Socie­ty of Iesus, was growen to be, at the poynt of death.

THE grace of the holy Ghost, be euer with you. Though heere they say that you are vpon the point of passing into the land, of the liuing, soe as a man may thinke, that whilest I am writing this, you may already be enioying, the deare imbracements of our allswcete Iesus; yet I thought it not amisse, to venture this let­ter towards you; congratulating with you, your promotion to that Prebēd, in the Church of the celestiall Ierusalem; where, without all cea­sing, God is praised, and seene, face to face. Goe in a good houre, most deare father, goe I say, in a good houre, both to see all Good, and to possesse it, for all eternity. Goe in a good houre, to the bosome of the celestiall father, where he entertaines those lambes of his, with glory; which heere he fed with his grace, and corre­cted with his discipline.

Now my good Father, shall you see the fauour, which God did you, in calling you to [Page 378]a Religious life, and in giuing you grace, in the strēgth whereof, you dispising the world, might follow him, by the way of the Crosse. For now in recompence thereof, he will giue you heauen for your Religious Order, and glory for that Crosse, which you haue borne for his sake. Blessed be our lord Iesus Christ, who hath goodnes enough, to induce him to giue such glory, to such wor­mes of the earth; raising vp the poore man out of the dust, that he may sitt amongst the Princes of his people. Happy is the houre of our corporall death, since thereby wee are exalted, & intitled to take our seate, amōgst those princes, who liue eternally, in the high presence of God. O day, which is the end of labours, and the end also, of sinnes, and in which, wee ascend to serue our Lord, in good earnest, and not as wee are wont to doe heere below, where wee are all discomforted, through the imperfections of those seruices, which we performe to God. For heere a man goes halting, & faynting with hunger, through his desire to please that diuine Maiesty, & to ser­ue him with all the soule. But in heauē, this desi­re is perfected, & that, in so cōpleat a manner, that all the whole man, is imployed in the ser­uice, & praise of God, without being subiect to the least impedimēt, which may interpose it self

Blessed be God, who hath, soe soone beene pleased to gather you vp, into his granary, least mallice might els haue chaunged your mind, and to shew you the riches of his bounty, Sap. 4. who for soe few yeares of seruice, imparts an eternity of reward.

Sir, this is God, this I say is God, this is the fruit of his passion, this is the valew of his gra­ce; this is our happy encounter, to haue fallen into the hands of such a Lord, to know him, & to loue him, though it be with many imperfec­tions. But he washes them away by his bloud, making vs partakers of his Sacramēts. And the paternall loue, which he beares vs, both makes him easily encline to pardon our faults, & to be very copious in rewarding our seruices. And he cōducts vs through the middest of the red sea, Psal. 102. to the land of promise diuiding vs, from our sinnes as farre of, as the East, is from the West, and drowning them in his bloud. Soe that although wee may see them still, yet wee shall see them dead, & they will serue but to giue vs matter, & reason, to praise our Lord, Exod. 14. who hath cast both the horse and horseman, into the sea.

Goe Sir, with the benediction of our lord God, to enioy the riches of your deer Father, which he gayned for you, with the launce in his hād, & by shedding his owne bloud, who neuer fay les to succour all such as place theire hope, & loue in him. It is true that wee shall misse you, & that wee shall thinke our selues to be all alo­ne when we are heere without you, but since God hath desined you to this great happynes, let vs, who loue you, hould it for our owne. And wee who in our owne right, shall lament, will yet reioyce with you in yours, like the brothers of Rehecca, who is goeing to be espoused, with Isaak, which signifies i [...]. And therefore, wee [Page 380]say to you, you are our brother, and wee desire that you may encrease to thousands of thousands, Gen. 24. and that your seede may possesse the gates of your enemyes.

I doe not pretend to tell you, how you must prepare your self, for this Feast, for there you haue them, who can doe it, and who will helpe you to passe on, out of the hands of men, into the hands of God. And let our lord who came into the world for you, and who ascended vp to the Crosse for you, Ps. 22. be he who succours you in such sorte, that though you walke in the middest of the shadow, of death, you may yet feare noe ill. See you call vpon him, for though you should bee in the whales belly, yet he harkenes to his seruants, euen when they are there. Call vpon his Blessed Mother, Ionas 3. who is also ours. Call vpon the Saints, who are our Fathers, and our bre­thren; for with such helpes as those, you can­not feare to loose the celestiall kingdome.

And if our lord, will haue you passe through Purga [...]ory, let his name be blessed still; for soe that you may haue hope to see him, you shall gladly endure any thing, which may be impo­sed. I beseech Christ our Lord who dyed for you, to accompany you at your death, and re­ceiue you into his owne armes, when you de­parte out of this life. Say you to him, as hee sayd to his Father, In manus [...]uas Pater, commendo spiritum meum. Luc. 23. And I confide in his mercy, that you shall be receiued by him, as a sonne; and treated as the heire of God, and coheyre with Christ our Lord.

A Letter of the Authour to a Religious woeman, who was neere her death.

DEuout seruant of Christ our Lord; you sent mee word, that you were in the last dayes of your life; and that this, was the time, wherein you desired mee to remember you. Soe I doe. And though the newes you giue mee, is not pleasing to flesh and bloud; yet when I looke vpon you, with christian eyes, it is to recreate my soule. And soe is it also to recreate yours, as our Lord saith in the Ghospell; when those things beginne to shew themselues, Luc. 21. looke about you, and lift vp your heades, for your redemption is neere at hand. For though Christ haue freed you by his goodnes, & the merit of his bloud, from mortall sinnes; yet still you are in daunger of committing euen then, and you actually com­mitt venial sinnes; and you are still in the capti­uity of your body, which is soe subiect to mise­rie, as that it makes, euen a S. Paul and others, who are like him, sigh and groane; and say, as him self relates it, Rom. 8. that they liued in expectation of the redemption of t [...]eir body.

But there, you shall neither sinne mortally, not venially. For by meanes of the bloud of that lambe, which was shed for vs, hell, where they euer sinne, shall haue nothing to doe with you; but onely Purgatory; where though they suffer, yet they sinne not. And from thence, you shall goe forth to see your Spou [...]e, to enioy that blisse, which he wonne for you, with the nailes in his hands, and with his feete fastened to the Crosse. And forasmuch as, it is a stranger thing, to see God nailed vpon a Crosse, then to see you placed in heauen; I confide in his goodnes, that, since he had mercy enough, to make him doe the more, he will not want it for that which is the lesse.

Thither will he carry you, thither, I say, will he carry you, to remaine with himself. For the espousalls, which heere were celebrated betwee­ne you, when you solēnely made Profession, that you would liue and dye in the state of Religion, was one day to be concluded, by that being, to­gether both of him the spouse, and of her, his fel­low spouse in heauen. There shall you see your self, in soe great liberty, and aboundance, that you will esteeme your inclosure, & afflictions, heere, for well employed. And there will they giue you, a body, which though in substance it shall be the very same, which heere you ha­ue; yet shall it be very different, in health, and life, and other things. And you will incompa­rably more reioyce in it there, then you haue suffered in it, heere. All entire, all entire, in bodye, and soule, are yow to bee blessed [Page 383]there; and soe beautified, as is fitt for the honour of him, who tooke you for his spouse Iesus Christ the lord, both of this, & the other world. Be not therefore dismayed, when you are to dye, by thinking of what your owne sinnes deserue. Christ our lord, can doe all things, and he loues you, & will not forsake you. And since he hath preserued you; in this time of your nauigation, amongst all the tempests of this life; be sure, that he will not suffer you to perish; now that you are goeing to disinbarke.

Putt your self wholly into his hād, offering your self entirely, to him, both in life, & death, and to whatsoeuer he will. And beg pardon of him, by his bloud, for all that, wherein you ha­ue offended him: and being confessed, & com­municated, cast your self headlong at his feete, and desire of him, one drop of his bloud, whe­reby you may be washed, and haue great confi­dence, that you shall bee soe.

Be as reserued, to yourselfe, & as free from all conuersation, as the state of your sicknesse will permit. For our Lord, before he was to dy, left his disciples, that he might pray in solitude, to his father, giuing vs so to vnderstād, that in this traunce, we must resēble him. And let your dis­course be with Christ our lord, & with his Bl Mother. And to the end that your infirmity di­uert you not, from them; it will be well, that you behould an image of the Crucifix; & of his Mother stāding by him. Giue thākes to our lord, with your whole hart, for the fauour he hath [Page 384]done you, whether they be generall, or parti­cular; and cast your self into the wounds of Christ oul Lord, which is that Sanctuary, out of which, his Iustice, must not drawe such ma­lefactours, as are repentant. And repose you there, and conceiue strong hope, that by mea­nes of his bloud, and death, you shall goe, and enioy, that life in heauen, which neuer is to haue an end. Our Lord IESVS be euer with you. Amen.

A Letter of the Authour to a woeman, who did greatly feele the absence and disfauour of our Lord.

DOe not conceiue that to be anger in our Lord, which indeede proceedes from true loue. For as he, who beares ill will to another, doth flatter sometimes, and fawne vpon him; so true loue sometimes corrects and chides. And the holy scripture saith, That the woundes, which are giuen by him, who loues, are better, then the false kisses of him, who hates. And therefore we doe him an extreame wrong, who reproues or punishes vs out of the bowells of his loue, if we thinke or say, that he persecutes vs, as if he [Page 385]loues vs not. Doe not forgett, that the Media­tour betweene God the Father and vs, is Iesus Christ our lord, by whome we are beloued, and tyed with so strong a bond of loue, that no­thing is able to vndoe it, if man himself do not cutt the knott, by the guilt of mortall sinne.

Haue you so soone forgotten, that the bloud of Iesus Christ cryes out in the demaunde of mer­cie for vs? and that his crye is so lowde, as that it drownes the crye of our sinnes, so that it can­not be heard? Doe you not know, that if our sinnes should still remayne aliue, notwithstan­ding that Christ Iesus dyed to defeate them, his death should be of litle worth, since it could not worke that effect? Let no man sett a light price vpon that, which was so highly valued by Almighty God; that he holdes it for a sufficient, yea a superaboundant discharge, forasmuch as concernes his parte therein, of all the sinnes of the whole worlde, and of a thousand worldes, if there were so manie.

They, who are lost, are not lost for want of payment, but for want of seruing themselues thereof, by meanes of Faith and Pennance, and the Sacraments of the holie Church. Settle once this truth in your hart, and doe it soundly, that Christ our lord tooke the businesse of our re­demption to his owne charge as verily, as if it had beene his owne; and he calles our sinnes, his: by the mouth of Dauid, saying: Longè a sa­lute mea, verba delictorum eorum; And he de­maunded pardon for them, though himselfe [Page 386]committed none; and he desired with a most profound internall loue, that his seruants might be beloued, as if he had desired it for himself: and as he desired it, Iohn. 17. he obtayned it. For, accor­ding to the ordinance of God, he and we are so much one thing, that either he and we must be beloued, or he and we must be abhorred. And since he neither is, nor can euer be abhorred, neither can we also be so, if we be incorpora­ted into him, by Faith and Loue. But indeede, because he is beloued, we are also beloued, and that iustly: because he weighes more, towards the making of vs to be beloued, then we doe, to make him be abhorred. And the Father lo­ues his Sonne, more, then he abhorres such sin­ners, as are conuerted to him. And as one, who was much beloued by his Father, he said to him to this effect: Either loue them, or loue not me; for I offer myself in pardon of their sinnes, to the ende, that they may be incorporated into myself. The greater loue ouercame the lesser hate, & we are beloued, pardoned, and iustified: & we haue great hope not to be forsaken there, where the­re is so strong a knott of loue.

If through our weakenesse we be afflicted with excessiue feares, (as now you are, concei­uing that God hath forgotten you) our lord hath prouided you a comfort, saying thus by the Pro­phet: Isai. 49. Shall the mother perhaps be able to forgett to take pittie vpon the childe of her wombe? well, if she doe, yet will not I forgett thee; for I carrie thee written in my hands. O writing, which art so [Page 387]firme, whose penne be hard nayles, whose inke is the bloud it self of him, who writes, and the paper is his owne very flesh: and his word saith thus: I haue loued thee with an eternall loue, [...]eve. 31. and therefore I haue drawen thee towards me with mercie.

Such a writing therefore as this, must not be litle esteemed, especially when one findes in himself, that his soule is drawen by the sweete­nesse of good purposes, which are signes of that eternall loue, where with our Lord hath chosen and loued him. Be not therefore scandalized, or afflicted for any of these things, which happen to you: since they all are dispensed by those very hands, which were nayled to the Crosse for you, in testimony of the loue hee bate you. And if you desire to vnderstand, what you gett heereby, in the intētion of God who sendes them, you must know, that they are tryalls, whereby you may be examined: that afterward (as one, who hath bee­ne faithfull in the conflict) you may be crowned by the hād of our lord, with a Crowne of Iustice.

And to the ende, you may not thinke, that the particulars, which you endure, are signes of reprobation: and that they are sent by our Lord to none but wicked men, heare what Dauid saith in his owne person, and of many others, who walked in the way of God: I sayd in the excesse of my soule, Psal. 30. that I am cast of before the countenance of thine eyes. And though this dismay of hart, and the disfa­uour, which wee finde in the middest [Page 388]thereof, be a thing, which doth much afflicte, and that the soule can take no ayme of how it standes in the sight of God, nor how it shall stande, nor what ende that Crosse shall haue: yet neuerthelesse there are few things in the world, which are so forcible to purge sinnes, or which teach a man soe manie t [...]ut [...]es, as doth this darke obscuritie, and inward affli­ction, which makes the soule sweate droppes of bloud.

Our lord sendes this to his seruants, that they may not departe this life, without feeling, what crosses and tribulations are, And there­fore he wounds them in the spiritt, wherein they liue: For, if he should but wound them in temporall things, to which they are dead, they would haue no sence at all thereof. You must therefore be sure to giue a good accompt of that dangerous passage, wherein God hath beene pleased to bestow you: and you must adore his iudgements. And being comforted through confidence in his goodnesse, bowe downe that head of yours, without anie more sifting into the matter, and open the mouth of your hart, to swallow downe this pill of darkenesse, and desolation, and disfauour of God, through the obedience, which you owe to the same God. And knowe for certaine, that vnlesse you haue a minde to breake your word, and vnsay your self in this tryall, which God sendes to you, you must resolue to make yourself strong, as the Angell did Iosue: Io [...]u [...] 1. and you, must liue, [Page 389]dying euerie day, 1. Co [...] 15. as S. Paul did.

You must be baked in the fire of tribulation, that so you may grow hard, like anie bricke: and fitt to resist the raynes, and windes of temp­tation, and troubles, and that you be not soft, like the dawbing of a wall, which is instantly dissolued by water, and no way fitt for a strong building. For the people, who are to be placed in that house of heauen, must be beaten, and hammerd here on carth by the knockes of manie tribulations and temptations, as it is written: Our l [...]d [...]ry [...]d them, and found them worthie of him self. Sap. 3. Learne you therefore to sustaine your self with strong foode; and striue to conuerte these stones of tribulation into bread, if you desire to haue the testimonie of being the childe of God. And if he giue you an appetite to eate the white, and new bread of consolation, remitt it back againe to the will of our lord: and be content with being sure, that you shall haue so much of that in the next world, as that the sweetnesse thereof, will farre and farre exceede the recom­pence, which might be due for anie bitternesse sustayned in this. And in steede of those hard bones, which here they gaue you to be gnawed vpon, by your soule: you shall there be em­ployed in feeding vpon that most sauorie bread of life, which is God himself: and thereof there will neuer be an ende. And therefore hope for this, and comfort yourself with this: for the businesse, whereof wee are now in que­stion, is not fitt for them, who are either of [Page 390]a delicate life, or a weake faith.

You will see yourself many times in such a kinde of state by these afflictions, as that if you consider them with the sense of flesh and bloud, you will thinke them to be the very markes of hell, and euen a beginning the­reof; but yet you must suffer it with patience, though it be without comfort yea and though you do not so much as feele your owne confi­dence; that so you may knowe, what it is, to suffer in good carnest. For as long as a man's confidence is very strong, there is nothing, which can afflicte him very much, but when God hides his face, and shewes the soule no fa­uour, but disfauour; and when it is persecuted by enemies, and yet feeles not the helpe of her good friend, then indeede is it pure suffering, and hath a taste euen of the very torments of hell. You will not then discerne any hope, which you may haue to escape, but you must content yourself with this, that you despaire not; and let that discomfort be accepted by you, in penance for your sinnes, wherein once you tooke delight, and let it at length serue to make you clearely see, how litle that is, which you are able to doe of yourself. It is but reason, that he, who sinnes by louing and liking himself, should pay for it, by being inwardly and pro­foundly disgusted with himself; and that he, who had confidence in himself, may see, to his cost, that he is good for nothing.

Through this fire must you passe, if you [Page 391]desire to enioy the rest of heauen. In this warre must you ouercome, if you will deserue the Crowne of that kingdome. Consider, how the holy Scripture saith: Blessed is the man, Iacob. 1. who suffers temptation, for when he shall haue beene tryed, he is to receiue the Crowne of life, which God promised to them, who loue him. If the Crowne contente you, let not the tryall dis­please you; and there can be no triall without temptation; and no temptation of troubles can be coming towards you, which passes not from the hand of God, who is your fa­ther; and who measures out so much thereof, as may be fitt, and neither to fall short in respect of your profitt, nor to ouerflowe in respect of your weakenesse.

Feare not to drinke with patience, of that, which God dranke with loue. And God himselfe saith to vs; My sonne, doe not cast thyself into anguish, Prou. 3. when thou art corrected by Almightie God. For hee corrects him, whome he loues, as the father doth the sonne, in whome hee delights. And elsewhere he saith: Heb. 12 Eccl. 38 Doe not despise thyselfe in thy weake­nesse, but pray to God, and hee will cure thee. And now, since we are commaunded, on the parte of God, that whatsoeuer happen, we must not be dismayed, let vs make our recourse to him, vpon the confidence, which we haue in his word; and let vs beg his fauour, which hee cannot fayle to af­forde.

O sister, and if we could but see, how deare and precious we are in the eyes of God! Oh that we could but see, how deepely he holdes vs lodged in his hart, and how neare we are to him, when we may perhaps conceiue our sel­ues to be cast furthest of! Blessed be our lord Iesus Christ, for hee it is, whome with a full mouth we proclaime to be our hope. Nothing can so fright me, as hee can secure me. Let me be changed from deuout to slacke, and tepide: from goeing towards the comforts of heauen, to goe towards the darkenesse of the blacke pitt of hell. Let mee be enuironed by my sinnes, which are past, and by feares, which may bee to come: let the deuills ac­cuse me, and lay snares for me: let men per­secute and fright me, let them threaten me with hell and, lay ten thousand dangers be­fore me, and yet after all this, by sighing, and sobbing for my sinnes, and by casting mine eyes vp to Christ our lord, desiring hel­pe at his hands, (that lord, who is so meeke, so benigne, so full of mercie, and that most firme and faithfull louer of mine, euen to death) and I cannot be perswaded, to dis­confide; especially when I consider, that I was valued at so high a rate, that God himself was giuen for me.

O Christ, thou hauen of securitie for all them, who being brused and battered by the tempestuous waues of their owne harts, and flye to thee for succour! O thou fountai­ne [Page 393]of liuing waters, to those stags, who are embossed, and pincht by those spirituall dogs, which are the deuills, and their owne sinnes. Thou art that profound internall rest, the hope, which neuer fayled, Psal. 103. the protection of orphans, and the defence of widowes. Thou art that firme house of stone, which giuest re­ceipt to those porcupines, which are so full of roughnesse, and sharpenesse, through their sinnes, if with groanes, and desire of pardon, they fly towards thee. Thou defendest vs from the wrath of God, to which we are subiect. And although sometimes thou commaundest thy Disciples to enter into the sea without thee, that so they may be weaned by litle and litle frō thy sweete conuersatiō; & though, when thou art absent, such tempests of the sea may rise, Mani. 6. as to putt the soule into hazard of being lost, yet still thou forgettest them not. Thou biddest them departe from thee, and yet euen very then, thou goest to pray for them. They thin­ke, thou hast layed them aside, and that thou sleepest; and then art thou vpon thy knees for them. And when three partes of the night were already past, and when it seemed to thy infinite wisedome, that then thou hadst kept them long enough in paine, through thy absen­ce, and that then they had continued in that tempest long enough, thou descendest from the mountaines; and as the true Lord of those vnconstant waues, thou walkedst vpon them, (for all is firme vnder thy feete) and thou [Page 394]drewest neare thy seruants, when they thought thee farthest of from them; and thou vtteredst these words of confidence to them: Matth. 14. It is I; be not afrayed.

O Christ our lord, thou diligent and care­full pastour of thy sheepe, and how much is that soule in errour, who will not confide in thee, and through thee, from the most pro­found internall parte of the hart; if withall he can be content to amende his life, and to serue thee? O that thou wouldst but let men know, how much reason, they haue, who come to giue themselues to thy seruice, not to be dis­mayed, vnder the conduct of such a Captaine; and that there is noe accident, which ought to putt anie seruant of thine, into so great affli­ction and feare, as the newes of what thou art ought to giue them comfort. If thou, O lord, wert well knowne, there is no soule, which would not loue thee and confide in thee, vn­lesse it were strangely wicked.

For this it is, that thou sayst: It is I, therefore doe not feare. I am he, who kill, and giue life: I cast men downe, as low as hell, and I draw them back againe; that is, I afflict a man till he thinkes, he dyes and then againe I refresh, I recreate, and I giue him life. I cast men into certaine discomforts, which seeme hell to them: but when they are there, I forgett them not, but I fetch them from thence, and they are but therefore mortified, that they may be quickened. I sende them not thither, to [Page 395]remayne there, but that their entry into that shadow of hell, may be a meanes to make them escape the substance of that true hell after death, and that they may fly vp to heauen. I am he, who can deliuer you from all affliction, for I am of infinite power. And I am he, who will deliuer you, for I am of infinite goodnesse; and I am he, who know how to do it, for I am of infinite wise­dome. I am your Aduocate for I embraced your cause as mine owne. I am your surety, for I haue made myself subiect to all your debts. I am your Lord, who haue purchased you with mine owne bloud; and with no meaning to forgett you, but to doe you ho­nour, if you will serue me, because you were bought at so high a price. I am he, who ha­ue so profoundly loued you, that for the loue of you, I haue beene contented to be transformed into you, and to become passi­ble and mortall. I, who in mine owne na­ture, was very farre from being subiect to such miserie. I am he, who deliuered myself ouer to innumerable torments of bodie, and farre greater torments of minde, that you might take hart to endure some for loue of me, and to confide, that you shall in fine, be freed from them, since I am he, who vnder­take it. I am your Father, as I am God, and your elder-brother, as I am man. I am your Christ, & your redemption, and what feare can you then haue of your debts, if by penance, [Page 396]and Confession, you demaunde a generall re­lease of them? I am your reconciliation, and of whose wrath can you then be afraide? I am that true-loues-knott of friendshipp, and how then can you thinke, that you are fallen out with God? I am your defender: and what op­posites can you apprehende? I am your freind, and how then doe you feare, that you can want anie thing, which I haue, vnlesse you will nee­des departe from me?

My bodie, and my bloud is yours: and why then doe you feare hunger? nay, my verie hart is yours, and why then doe you feare to be for­gotten? yea and my diuinitie is yours, and what doubt can you then haue of miserie? For acces­sories vnto that Principall, my Angells are yours to defende you. My Saints are yours, to pray for you. My biessed mother is yours, to be the carefull and indulgent mother of you all. The earth is yours, that you may serue me vpon it. The heauen is yours, for you shall enioy it, and me in it. The deuills, and hell is also yours, for you shall treade it and them vnder foote, like slaues, who are chayned vp in that prison. This life is yours, because with it you gett an­other, which shall neuer ende. Your honest en­tertainements and delights are yours. For you direct them to my glorie. Your paynes are yours, for you endure them for my loue, and for your owne true good. Your temptations are yours, because they are occasion of your meritt, and of an euerlasting Crowne in hea­uen. [Page 397]Your death is yours, because it is to be the immediate steppe to your eternall life.

And all these things you possesse in me; and by my meanes; For neither did I gaine them for myself alone, neither will I enioy them alone; for when I putt myself into your companie by taking your flesh vpon me, I did it, to make you partakers of all the meritt, which I should acquire by my labours, my fa­sting, eating, sweating, weeping, and by the enduring of all my torments and death, if the fault be not your owne.

Now, you cannot account yourself poore, who possesse so great riches, if you doe not wit­tingly throw them away, by your wicked life. Be not dismayed; for I will not forsake you. It is true, that you are no better, then some thinne glasses; but I will holde you fast in my hand. Your weakenesse setts of, my strength the more. From your sinnes and miseries, I draw the manifestation of my goodnesse, and mercie. There is nothing, which shall be able to hurt you, if you will loue me, and confide in me. Thinke not of me according to your owne opinion, and the iudgments, which are made by flesh and bloud; but thinke of me by a strong faith with loue; nor by the apparance of exteriour signes, but by that hart of mine, which was opened for you vpon the Crosse, that you might dismisse all doubt, whether you are beloued by me or no, forasmuch as concer­nes my parte; since you see such workes of loue [Page 398]without, and a hart, which was so wounded by that launce within; Iohn. 18. and yet more wounded by my loue.

How shall I denye myself to them, who seeke me, to do me honour; since I went out to that way, where those others sought me to of­fende me. I offered myself to ropes and chai­nes, which afflicted me; and shall I refuse my­self to the hart and armes of Christians, where I desire to repose? I yeilded myself to those scourges, and to that hard pillar; and shall I denye myself to that soule, which will be sub­iect to me? I turned not away my face from him, who strooke me; and shall I turne it away from him, who will holde himself happy, that he may beholde and adore me. What litle con­fidence is this, that seing me to be voluntarily torne in pieces by the hād of dogs, for the loue of my children, yet those children should be doubtfull, whether I loue them, or no, though they be confessed to loue me?

Consider, o yee sonnes of men, and tell me, whome I euer despised, if he desired to be well with me? whome haue I abandoned, if he called on me? from whome haue I fled, if he sought me? Matt. 9. I conuersed, and I fedde with sinners: yea I called, and I iustified them, who were forlorne, Matt. 11. and euen fowle in sinne. Nay, I am importunate to winne their harts, who loue me not. I make myself a beggar to all the world, and what cause is there then to suspect me of forgettfullnesse towards my children, [Page 399]when there is so great diligence vsed both, to loue me, and to make expression of that loue? And though I may cōceale it sometimes, yet do I not leaue to loue; but euen for the very loue, I beare to my creatures, I couer it; for whome nothing is so good, as not to know any thing, which concernes themselues, but to remitt themselues wholy to me. In that ignorance, doth their knowledge consist; in that suspence, their strength, and in that subiection, their do­minion. And it ought to suffise a soule, that it lyes in no other hands but mine, which are also hers, since for her they were nayled vpon the Crosse. Yea, they are more hers, then mi­ne, since they laboured more for the purchase of her good, then of mine owne. And to the ende, that I may draw her out of all self con­ceipt, and make her follow my direction; it is I, who conduct her into this darkenesse, that so she may know nothing of herself. But yet still if she putt her confidence in me, and de­parte not from my seruice, I will deliuer her, and I will glorifye her; and all this will I per­forme to her. Be faithfull to death, Psal. 90. and I will giue thee the Crowne of life.

This sayth our Lord to all faithfull soules, and this he sayth to yours, which I pray God to keepe. Amen.

A Letter to a Lady, who was a Religious woman, and in great affliction.

AS soone as I receiued your letter, I offered thanks to our lord, for hauing giuen you a signe, that your vocation came from his hand; and this signe is, that you haue suffered tribula­tion. You must not be a little glad of this, since our Lord loues you. Nor yet must you be slack, since you are in the midst of many dangers; butt carry your eye towardes him, whoe hath called you with soe great loue. You must alsoe haue a strong hart. For he called you not with inten­tion to giue you ouer in the midst of your iour­ney; but to guide you vnder the protection of his owne wings, till he may haue conducted you to heauen, where you shall see his face. Let not the Faith of Christ our Lord, nor the loue you owe him sleepe in you; for he neuer sleepes, when there is question of doeing you anie good.

These are tokens, which he vses to sende, to whome he loues, to trye, if they also loue him in their afflictions, and if they confide in him in their dangers. That spouse is not wor­thy of thankes, who loues her fellow-spouse [Page 401]but onely when he is present with her, nor doth it cost her much to confide in him, when she findes herselfe regaled by him. But the mat­ter is, that, when he absentes himself from her, yea and when he seemes to haue forgotten her, she must loue him so much the better, as he is further absent from her, and confide in him so much the more; as she hath fewer exteriour signes of his fauour.

It is enough for you, my good sister, to haue knowen alreadie by experience, how louing our lord hath beene to you, by his hauing dra­wen you to the knowledge of himself. And be you not crauing new testimonies of his loue, but make yourself sure enough thereof, and be not troubled, although he correct you, and though it seeme, as if he estranged himself from you, and forgott you; but rather say thus: He hath a minde to trye me, and not to oppresse me. You must loue our lord, though he correct you; you must confide in him, though you feele no com­fort from him. Seeke him, though he hide him­self; suffer him not to rest, till you haue waked him, and till he confesse, that you are faithfull in his absence: and thus you shall finde him to returne to you, with so much aduantage, as that, when you enioy his presence againe, you will esteeme your former afflictions well em­ployed.

Procure great courage, wherewith to suffer; for after the rate of your sorrowes, shall your comforts be. Be not a louer of yourself: but [Page 402]be a louer of God: loose yourself, and soe you shall bee sure to finde yourself. And if once yow would bud trust God home, and if once you would offer yourselfe to him with true loue, there could nothing hap­pen, which would fright you. All bitter frozen afflictions proceede but from distrust in God. And for this our lord sayde: Let not your harts bee troubled, and doe not [...]eare▪ You be­leiue in God: beleiue also in me So that Faith and loue is the cause of peace and quietnesse to the hart.

There is no one thing, which is so necessa­rie for you, towards the making you able to arriue at the ende of that dayes worke, whe­rein God hath placed you, as to confide in him with loue. Our lord hath manie proofes to make of you: and manie tribulations shall growe, where you looke least for them: but if you stand armed with Faith and loue, you shall ouercome them all. Num 13. Doe but remember, how the children of Israel, when they were issued out of the land of Egypt, by meanes of so manie miracles, and were passing through so manie afflictions, before they arriued at that land, which our lord had promised them, sayd thus: The people, which possesse this land, is greater and stronger, then we; they haue mightie Citties, whose walles doe euen threaten the skye: we cannot ouercome such a stoute na­tion as this: to what ende doe we putt ourselues vpon this iournie? And though some amongst [Page 403]them, who had Faith, did encourage the rest by saing: that since God was on their side, they should easily be able to euercome, as they had done till then: yet feare preuailed so farre, as that they offended our lord the­reby, and through their litle confidence, they lost the land, and God destroyed them in the desert, without suffering them to en­ioy that, for which they had laboured, and which himself had promised.

Let vs take warning, Psal. 147. my good Sister, by the danger of others, and let vs knowe, that our Lord hath gust in such as feare him, and hope in his mercie: and is of­fended with such, as doe not so. It is he, who drew you out of the captiuitie of E­gypt, when hee inspired your hart with a desire of being his: and he leades you still through this desert; which is so vnpleasant: where sometimes you want the bread of do­ctrine for lacke of such, as might breake it to you: At other times you want com­panie, which may speake of spirituall things, that so your way might bee made to seeme the shorter: At other times you doe want the trees of other recreation, which might giue you shade: and thus in steede of these commodities, you haue a thousand discomforts. Now temptations rise against you from within, and then from without: now from strangers, and then from domestiques. Butt yett attende you onely [Page 404]to your businesse. For he, who did that for you, which was more, can neuer fayle to do that for you, which is lesse. He, who made you a friend of an enemie, will better keepe you now, when you are his friend. He, who did not aban­don you, when you fled from him, will much lesse flye now from you, when you follow him.

Who is he, that can say with anie truth, that God did not helpe him, if he were desired? See you haue no feare, O you seruant of Christ, in any thing, which may happen to you: but confide in him, who loued you so well, as to dye for you. It is true, that you haue but one, who protects you: but that one is of much mo­re power, then all they, who contradict you. Do not thinke, of, how great the gyants, and how strong the citties are, which you must en­counter: Nu. 14. for it is not you, who must fight, But holde you your peace, and our lord will fight for you. Do not fly from the warre, nor abandon your­self, as one, who were ouercome, and so you shall see the fauour of our lord towards you. For in this warre, he onely looses the battaile, who quitts the field. It is true, that you are weake, but in that weakenesse of yours God will shew his strength. It is true that you know not much: but God himself will be your guide. By your mi­series, God will make your mercies appeare. Whoe are you, that you should be able to passe through such difficulties? But yet say with Dauid: Psa. 1 [...]. In the strength of my God I will leape [Page 405]ouer a wall: Who are you, that should be able to fight? but yet say with him againe: Psa. 26 Though thousands should rise against me, yet my hart shall not feare. Beleiue, my good sister, that how much the harder this businesse is for you, so much the easier it is for Almightie God. And therefore you must haue great distrust in res­pect of your owne weakenesse: but great confidence withall, in God's strength. Infal­libly hee will crowne yow, if yow conti­nue in his loue: and if you doe confide, that by his grace, you shall obtaine that crow­ne.

Forgett not this promise of Christ our lord: Mat. 10 him, who confesses me before men, that man will I confesse before my Father, who is in heauen: but him, who denyes me before men, that men will I also denye before my Father, who is in heauen. Can you thinke, that one is to esteeme that for affliction, which he endures for the confession of Christ our lord, since it is to haue so high a rewar­de as that with so much honour he shall be crowned by him at the day of iudgement be­fore his father? Happie is that sufferance: happie that dishonour and pouertie, to which so high an honour doth succeede. What kin­de of ioy will it be for you, O my good si­ster, to heare these wordes from the mouth of Christ our lord himself, and that in presen­ce of the whole world: Mat. 15. Come you blessed of my Father, and possesse the kingdome, which is pre­pared [Page 406]for you? What will it be, when the Angells shall thus sing to her, who hath beene a faith­full seruant of that Celestiall king: Come, o Spon­se of Christ, receiue that crowne, which our lord hath prepared for thee: and that not for one day, but for all eternitie. What will the spouses of Christ our lord conceaue, when hauing passed through the sea of this life, and their enemies, who disturbed vs, remayning drowned the­rein, they shall sing thus with great ioy, for hauing runne through this dangerous world, without being ouerwhelmed with the vices thereof: Ps. 12 [...]. The snare is broken, and we are deliue­red: our helpe is in the name of our lord. What a day will that be, when that true Marie, the virgin of virgins, shall goe before with her Tim­brell, which is her sacred bodie, praysing God both in bodie and soule, and singing thus. Come, magnifye our lord with me, and lett vs exalte his name in mutuall society with one another.

Happie are you, if you be found faithfull to the spouse, who chose you. Happie are you, if you haue the courage to cast away that, which is present, vnder the most certaine promise of Christ our lord, for that, which is future. Be confident, my good sister, in taking his word: for you are not the first, to whome hee hath passed it, and fulfilled it: neither shall you be she, with whome that word shall want effecte. He gaue his word to saynt Catherine, saynt Agnes, saynt Barbara and saynt Lucie, [Page 407]and to inmumerable other ladie virginis: and tell me now how completely he hath perfor­med it. They had the courage to despise the poore present world: and you see, that now they raigne with God. They liued heere in trouble; and they are now in an eternitie of repose. Through how manie combats did they passe? and they now enioy the euerla­sting crownes of their conquests. They fled from spouses of the earth: and they brought the king of heauen to bee in loue with them.

If they had followed the trace of this world, their delight had beene alreadie past, and their memories would haue beene forgot­ten. But they loued that, which was eternall; and therefore their felicitie shall not dye: and their memorie shall not decay. They were written in the booke of God: and therefore neither water nor winde, nor fire, nor time can make them waste. For that booke is in­corruptible: and so is the name, which is written in it.

You must therefore procure to haue a strong hart towards God, whoe is your saluation: and doe not thinke, that hee selles heauen deare to you: for you haue not yet shed your bloud for him, as those others shed theirs. Our lord treates you like a weake creature: and you should bee a shamed to haue giuen him such cause. If you had had more faith and confidence in him, [Page 408]and more loue to suffer for him, he would haue procured you more afflictions, to the ende, that you might haue purchased richer Crownes. Do not content yourself with suffering litle, considering how great your rewarde shall be, and how much Christ our Lord suffered for you. He gaue his life for you, and he was dee­pely tormented and despised. How then come you thus to complaine of the touch of a flye? doe but loue, and you will desire to suffer. Let your loue be doubled, and you will suffer sor­rowes, which are doubled. The loue of our Lord makes such as possesse it, more greedie of suffering, then the loue of ones selfe, of repo­sing. It makes, that anie burden weighes light, for loue is stronger then death. He, who loues not, groanes vnder the burden, like some lazie beast; but he, who loues, runnes and flyes, and it suffers him not to feele the weight euen of his owne bodie, nor of whatsoeuer else they can lay vpon it.

It is not, my good Sister, that the afflictiōs, which we suffer, are great; but that our loue is litle. The weight of a pound is no great weight; but yet lay it vpon some litle childe, and he will say: O how heauie it weighes? whereas if a man tooke it vp, he would scarce feele it. And so take you it for a signe, that if you loue little, your afflictions will weigh heauy vpon you; but if you loue much, you will scarce allowe them to be afflictions. For you will be so inebriated with loue, that nothing can be able to distract [Page 409]you from the taste thereof. You will finde a good sauour in the very suffering it self, and you will draw water out of the rocke; and hony out of the stonie hilles. Num. 20.

Doe but loue, and you shall not be subiect to afflictiōs, but you shall be superiour to them as their lady; & you shall prayse him, who deli­uers you frō them. If they threaten you with death, you will bid it wellcome, that so you may enioy true life. If with bannishment, you will say, That you esteeme yourself bannished, wheresoeuer you are, till you may arriue to see the face of God. And that it im­ports you litle, whether you goe to heauen from this or that parte of the earth; And that if you haue God in your companie, wheresoeuer you are, you shall be hap­pie; and if not, your owne country will giue you mi­serie enough. If you see yourself contemned, say: Christ our Lord is my honour, and he honours me; let the world desp [...]se me, so hee value me.

Doe not afflict yourself about the necessity, which you may sustaine of present things; for of yourself you must despise them, through the desire, which you haue, to liue in conformity with Christ our Lord, who made himself a poore man for you. What is there in the world, which ough to fright you? if the loue of Christ our Lord haue wounded you, you will treade the deuill vnder foote, you will despise his threates, and you will passe with courage, through all your enemies. Put your trust in him, who loues his louers. There is nothing, which you will not be able to doe in him. Goe, [Page 410]and buy whatsoeuer you want of him, though he aske you all this world for it; & see, that you be not found without the loue of him, though it should cost you your life. He is a hidden treasu­re; but he, who findes him, selles all, to buy him. For in him alone, he findes himself more rich, then with the multitude of all other things.

And now, if it concerne euery one of vs to loue him, how much more doth it importe, that she doe it, whome he hath chosen for his spouse. It becomes the seruant to feare his Ma [...] ­ster, and the sonne to honour his father; but the Spouse to Loue her fellow spouse. See you loue our Lord; and take no rest, till he haue, graun­ted you this guift. Loue him with reuerence; for that is the kinde of loue, which he likes. Esteeme not him the lesse, because he commu­nicates himself to you; but wonder, how so great an altitude, as his, can stoope to such a profound basenesse as yours. It is the propertie of ill-natured and ill-mannerd seruāts, to value their Maisters at a lesse rate, for vouchsafing to descende, and become familiar with them, then if they had liued with them like Lords. But they who liue in true light, esteeme that Lord so much the more, as he doth the more vouch­safe to diminish himself.

The true loue of Christ our Lord carries this badge with it, in token that it is indeede of him. That as it apprehendes and highly esteemes the goodnesse of God; so it also appre­hendes and profoundly disesteemes the wic­kednesse [Page 411]of man. Therefore loue, adore, and serue our Lord with Ioy, but yet reioyce with trem­bling; Not a trembling as of a slaue in the midst of torments; but as of a true and tenderhar­ted childe; who highly feares to giue any dis­gust to her father, how litle soeuer it may bee.

Of yourself you can doe none of these things; but if you humble your hart in the acknowledgement of your owne miseries, if you present yourselfe often in prayer before Christ our Lord; if you lodge him in your breast by the Communion; if you heare him speake to you in your spirituall reading; and in fine, if you will but giue him leaue to helpe you, you are to haue confidence, that by litle & litle, he will be healing your soule, notwithstanding all the harsh encounters, which may occurre.

Doe not starte out of his hands, though the cure putt you to payne; for, in fine, he will worke the cure at the fittest time; And for the afflictions, which he sendes you, and the delights, whereof he depriues you, he will giue you his owne most plentie­full delight, which shall inebriate you, as if it were with some swelling riuer, and you shall be in full ioy for all eternitie, without the want of anie good, and with­out the feare of loosing, what you haue. You shall there finde yourself to be highly well con­tent and payde; and more felicity shall be im­parted to you, then yourself could tell, how to [Page 412]desire. Which felicity is not a creature, but the Creatour himself of all things, that true God, who liues and raignes for the eternity of all eternities. Amen.

A Letter of the Authour to a Lady.

IF in the night of the Natiuity of our Lord, they carried you to Mount Caluary, and haue giuen you compassion to the Crucifix, and tea­res wherewith to wash his feete; it may well be beleiued that now, when you are in Lenit, and neere the time, wherein the holy passion of our Lord is represented, he will keepe you, as such a fixed Inhabitant of that hill, as to suf­fer you to depart noe more from thence. This is such a thing, as that you may safely say with Saint Peeter, it is good for vs to bee heere; and it shall be a better suite to our Lord, Mat. 17 then his was. For he desired to remaine on that hill, where re­pose and delight were to be found; but in this other, there is affliction; and therefore this car­ryes a testimony with it, of greater loue. For not in resting, but in labouring, and suffering, is the loue of our Lord employed and shewed.

Doe you, Lady, remaine in those woundes [Page 413]of our Lord, since for the cure of your woun­des he accepted his. And though you be not to endure the like for his sake; yet let them serue you at least to make you thanke him, and to lament him, and to haue compassion on him, since your sinnes, are they which placed him, in soe extreame distresse. Continue there, and passe not on, with such haste as you would doe by some ill-prouided country inne. They whoe passed on by their owne way, shooke their heads and blasphemed our Lord. But fixe you yourselfe close by the Crosse, like that virgin-mother, and like that beloued disciple, and those other holy woe­men. For they who runn ouer this soe great benefit, in such haste, doe neither vnderstand it, nor thankfully acknowledge it; and there remayne noe more with them, but the meere sound thereof. Iohn. 19 And some (that is such as are Infidells) blaspheme him for it; because they stay not to looke, at leasure, vpon this mighty wonder of loue.

But the Christian, who hath taken vp his lodging heere, sayth, and that from his very hart, This is my rest for euer, and for euer will I dwell heere, because I haue chosen it. And if the spouse, shall not remaine with, at least, her hart nailed to that Crosse, to which the body of her fellow- spouse was nailed; how will shee possibly bee able to escape the name of vngratefull, and vn­kinde? There shall you finde remedye, against the poyson of those false prayses, which men giue you. And you will profoundly bee ashamed [Page 414]to perceiue yourself honoured, & proclaimed for good, whē you see him, who indeede is good, & holy, to be proclaimed for wicked, & false. The­re, shall you see, how little reason you haue, to think, that what you doe is vnworthy of estima­tion in any kinde; forasmuch as concernes your part thereof, since it is soe weake, & lame, when it is cōpared with that which Christ our Lord, wrought vpon the Crosse; yea, & euen with that which yourself, as you are, ought to doe.

Looke into this glasse, and you will easily be able to discerne the spots, which are in the face of your soule. For when you haue beene the most meeke of all, if you compare that meeknes▪ with his, your meekenes will be noe better, then meere wrath; and your obedience compared with his, will be very disorderly; and your humility very proud. Yet the blind world will needes beleiue, that there are noe other sin­nes, but those, which it conceiues to be such. Whereas the eyes of God are of another kinde, and he measures vs by another rule; whereby many times he findes that to bee faulty which seemed in the eyes of men to bee excellētly, and cōpleatly done. When therefore they shall de­liuer out any of these poisoned, & smooth-lying prayses, say you instātly in your hart, as S. Paule did, [...]. Cor. 4. he who iudges me is our Lord. And make haste to call to minde, how our Lord was proclaimed for a wicked person. And beseech him, not to permitt that you be published for one who is good, & be sure you hould your tōgue, for our [Page 415]lord will obserue how the world goes. Nay pro­cure you, & be carefull that when you are despi­sed, you may be very glad thereof, and perhaps our lord doth not now permit any body to giue you ill words, because he findes, that you haue not strength wherewith to beare them.

He who desires any part of the Crosse of our lord, must receiue it, as he would doe some pre­tious Reliqu [...], with great reuerence, & giuing of thankes. And he must valew it more, then he would all the treasures of the world. And be­cause there are soe few who esteeme of those Re­liques of the Crosse as they ought, therefore our Lord oftentimes doth not impart them; whose-pleasure is that they be honoured, and beloued, and borne with ioy. And for this reason it is, that he leaues vs still in our infancy, without putting vs to the taskes of men. But how much more then, are we to blame, if we be drawne downe to impatience, or superfluity of sorrow, for any of those thinges, which he sendes.

Soe that if you shall carry a great loue to the Crucifix, he will giue you a part of his Crosse But then see, that you embrace it, as an enterprise of great honour, according to what he sayth to the spouse, Place mee as a seale vpon thy hart: and vpon thine arme; for loue is strong as death. Cam. 8. And as for that paine wherein you are, because you may not receiue the Body of our Lord in the blessed Sacrament soe often as you would; be not trou­bled thereat. For I haue already tould you that our Lord is resolued that it shall cost you some what. And it is but reason that it doe soe, since [Page 416]our soules cost him soe much. Doe you thin­ke perhaps that by our Lords onely saying, Let all soules [...]ee mine, they instātly render themselues into his hands. Doe you thinke that the loue which you carry to our Lord, & the dominion which he exercises ouer you cost him but toyes? I can assure you it is not soe. But he shed his bloud, as any slaue might doe, vpon condition, that your soules might be his, and he yours.

Iust soe, must that soule doe, which hath a minde to obtaine him; that is, it must sweate first, it must weepe, it must importune him, it must endure ill wordes, yea and alsoe euill dee­des at the hands of others; yea and it must seeme little to haue endured this, but once. And if it be not put to endure them, at least it shall haue gained much in hauing disposed it selfe, to suffer somewhat for him, & thus it proues, noe fruit­lesse thing to seeke God. Negotiate your busi­nesse with him, for if he say Yea, there is none who can hinder it, and if any body offer to doe it, it will not proue with him; but yet, if it chaunce to proue, you may conclude thereby, that you haue not negotiated well, with our Lord. What shall I say to you? Cry out louder to him: Follow my counsaile; and whensoeuer he giues you a great desire to communicate, pro­cure then to be, iust as if you were communica­ting indeed. And beseech our Lord, since he is omnipotent, that he will giue you that, when you communicate spiritually, which he would haue giuen, if you had communicated Sacra­mentally. [Page 417]For soe, you shall bee pleasing to his goodnes; and he will not suffer you to goe empty from him, if you come well prepared, and it were not the worse if it might be two or three dayes before. Yett now you must not thinke, that you may therefore faile, to con­fesse your sinnes afterward, to your Ghostly Father. But till you haue meanes to declare them to him, I aduise, that you ralate them to our Lord. And aboue all things, keepe your hart in peace and conserue yourself in the way of obedience, and humility, towards your Su­periours, and Prelates. For this is the way of our Lord, and you must take heede you leaue it not. Take courage to passe on, in your other deuotions. For though, when you are in them, you thinke you make noe profitt by them, I say you doe; and afterwards you shall taste the fruite thereof. And our Lord will find a time to looke back with pittye vpon such as shall haue made much way after him. And one day, of those, when our Lord vouchsafes to looke back vpon vs, is worth more then three, of those others, wherein we laboured to goe after him. The crowne is prepared for you in hea­uen. God will be your defendour, and will not forget you. Perseuer you in obedience, till you see our Lord of all Lord in Syon. Psal. 83. I beseech him to make you dearly his; and that you may be kept safe, and proue a saynt. Amen.

A Letter of the Authour to a Ca­uallier, a freind, and a Disci­ple of his.

FOR what doe spurres serue, if the beast be so lazie, as I am? And then adding to this the burden, which lyes vpon me, of litle health; it is no maruaile, if I neither write, nor answear. This letter is written in such straytes of time, that I know not, whether it can be good for any thing, or noe. I haue reioyced much, that the Infant is weaned; though some dye at that age; as not hauing strength, to eate the bread, with the crust. But since our Lord takes you, for a Childe of promise; Gen. 17. as he did Isaac, I hope in Iesus Christ, that you will not dye of it, though you should be putt to eate stones; but that you will feede vpon them; as Christ our Lord, fedde vpon the wine, with myrrhe.

God will deliuer you from consenting to sinne, and your temptations shall serue you, in steede of the torment of the Crosse, for his glorie, who dyed vpon it. And though our enemies may bid vs come dow­ne, we will rather choose to confesse Christ our Lord, by continuing vpon it; then to putt ourselues into ease, by denying him. [Page 419]You are acquainted alreadie, with that supre­me omnipotent goodnesse of our Celestiall Father, whose power is such, as to draw good out of euill, and heate out of colde. And the­refore be not dismayde, though you see your­self absent, from the protection of your spiri­tuall Father, on earth; and though you finde barrennesse, where you expected plentie, and aboundance.

Bee not afrayde to be alone with Christ our Lord, not that you are to vnder-value helpe, when it may bee had, by meanes of his seruants; but we must obey his ordinance, whensoeuer he shall be pleased, that we re­maine in this world, without succour. Be­cause our Lord is vsually wont in such cases to doe more visible, and greater fauours, im­mediatly, then he did before by meanes of his seruants. And such a man comes to learne, that, Non sum solus, quia Pater mecum est. Iohn: 16. I am not alone, because my Father is with me. Then, Faith beginnes to encrease, and Prayer dilates it self by Loue; which is sett forward, by seing, how the soule is beloued. And thus it encreases by that, by which it seemed, and it was feared, that it would be dimini­shed. And he findes society, when he is alone; and he hath learnt to walke without a staffe, though he be but weake.

Let there be no want of care, to receiue him, who is all our good; and be you euer saying, and that with truth: Loquere Domine, quia [Page 420]audit seruus t [...]us, 1. King 1. Speake, Lord, for thy seruant hea­res thee. Shutt vp yourself in the castle of your hart, which, though it be as weake, as glasse, yet he, who comes to dwell there, will make it so strong, that all that, shall proue glasse, which can assault it; and it self shall remaine more fir­me, then st [...]ele. And for lacke of doeing this, the soule is full of weakenesse, and it may say, that, Osee 10 which is written: Diuisum est cor eorum, nunc interibunt. Their hart is diuided, and they shall instantly perish.

There is no place secure, where your hart may rest, but in that secret place of retreate, that most hidden corner, where none can en­ter, but Christ our Lord, [...]anuis clausis, the doo­res being shutt. Iohn. 20. For if it departe from thence, it runnes as great hazard, as some light yong mayde might doe amongst dissolute men. And if some iust punishment, were imposed, & well executed, for euery time, that the hart should be gadding vp and downe the streete, perhaps we should take warning by ourselues, as euen a very horse, or mule will doe. Though indee­de a man, who watches himself well, shall in­stantly be able to finde a punishment, which comes downe from heauen, [...]re. 14. vpon the very hart it self, quando diligit mouere pedes, when it hath a nunde to be gadding; and then that, which fol­lowes, is this: & Domino non placuit.

This guift of recollection, must be gotten with much practise. For afterward the hart will stay within, euen of it self, though we open [Page 421]the doore, to let it out; as a tame bird, will stay in a cage. And this is the roote of all our spiri­tuall profitt, and at the feete of Christ our Lord, we must haue it, if we meane, that it shall be true profitt. Christ Iesus be with vs all. Amen.

A Letter of the Authour to a Ladie, encouraging her to fight the battailes of our Lord.

MADAME, because I conceiue that you fight the combatts of Christ our Lord, and doe franckely offer yourself to all afflic­tion, so that he may raigne in your hart: all encouragement and assistance is due to you, from such, as be the seruants of God, who are commaunded to aduertise the wicked man of the miserie, which is growing towards him, that so he may amende, and avoyde it; and to encourage such as are good; and to goe soun­ding the trumpett before them, when they see them entring into the battaile; that is to say, Esay. 58. they are to giue hart by the word of God, to such, as they perceiue to fight for his honour. For otherwise, as account shall be demaunded of them, for the wicked, whome they had not warned, so also for the good, Ezech. 3 whome they had not encouraged. And so they should be puni­shed [Page 422]both for the euill, which were commit­ted by the one, and for the good, which were omitted by the other.

Take you therefore hart, in that combatt, which the ancient Serpent makes against you, he procuring, to diuide you from God, and you resoluing to sticke close to him: you must be very watchfull; for his chiefe ayme, is at the hart. And it troubles him not greatly, that a man serue God, by recollecting his eyes, by keeping silence, by praying, by singing the diuine office, and the like; but to the hart doth he conuey his poyson; which is a certai­ne vaine kinde of complacence, or proper esti­mation, and loue of ourselues. The foolish virgins, Matth 23. were virgins; but because they had not oyle in their lampes, they heard this sad word out of the mouth of our Lord. In the word of truth I say to you, that I know you not. Now, what is this lampe, but the hart? and what is this oyle, but the spirit of truth, which maintaynes and feedes it with good workes if we meane, that they shall indeede be good, in the sight of God? And what is this Spi­rit of truth, but that, which makes a man displeasing to himselfe, and to seeme ill in his owne eyes; and that from his very hart, and soule, he may conceiue, that he is all vglie, and abominable, and that he is ama­zed to consider, how God can suffer him vpon the earth?

This is that truth, where in we must liue, [Page 423]and without this, we liue in lyes. And so­metimes, the more vertue we thinke we haue, and the better we esteeme ourselues in health, the more sicke, and miserable we be, through the want of this. For confiding in ourselues, we thinke we are somewhat; whe­reas indeede it is not soe, in his sight, who discernes our harts, and saith: Apoc. 3. Thou hast the name of one, who liues, whereas indeede thou art dead. He hath the name of one, that liues: who falles not into publike sinnes, which the world condemnes for enormous. But if neuerthelesse, he fall into other sinnes, which are condemned in the iudgement of Almigh­tie God; for what doth it serue him, to be absolued by the world, when he is censured by that iust Iudge?

The world, knowes not, how to holde that man for wicked, nor to punish him for such, who onely hath a good opinion, and complacence in himself with pride, or at least is not displeasing to himself; but in the iudge­ment of God, that man is held for proude, and blinde, who doth not, euen stinke to himself, as if he carried some dead dog, tyed to his nose; and who hath not a profound internall sha­me, in the sight of his Creatour; as heere men vse to haue, when they are presented before some Iudge, hauing beene taken, in the māner, with enormous crimes. And if this pride arriue to be a mortall sinne, then doth it wholy squa­re, & agree to him, which was said before, in the [Page 424]person of God; and if it be but veniall, this suytes with him but in parte. Thou hast the face of a harlott, [...]ier. 3. and knowest not, what belongs to the hauing of any shame. Now it is an ill fauoured spott in a soule, to be voyde of shame, as it is euen exteriourly, when women want it.

The world condemnes not a man's confi­dence in himself, nor the estimation, which he may haue of himself, nor a resolute will, which he may haue to procure his owne contentmōt. But in the sight of God, these and such other things are great offences, and they hinder gra­ce, and our friendship with him, if they be mor­tall; and if they be but veniall, yet they hinder the profitt, which we might make of the gra­ce, we haue; and it destroyes all inward com­munication with our Lord. The deuill know­ing this, it troubles him not much, that a soule may be aliue, after the large manner, if inte­riourly, and spiritually it be dead. And many times he procures not, that such a person may fall into apparant, and deformed sinnes; for if he should cōmitt any such, he would be much confounded thereat. For, obseruing, that he had done things, which euen, in the eyes of the world were so wicked, he would take pe­nance to hart, and would be displeasing to himself, in his very soule; and so would mende. But the deuill desires to holde him tyed fast vp, in a deepe interiour blindenesse, and so keepes him safe for himself, without inducing him to committ other sinnes. For if he fell into [Page 425]them also, he would peraduenture giue ouer both the one, and the other, and so escape out of his hand.

You therefore must be sure, to carry your eyes open, vpon your owne hart; and when you finde not there a profound contempt, and confusion of yourself, in the high presence of Almightie God: be you well assured, that you are farre from knowing yourself; and that you haue yet, no other eyes, but of flesh and bloud; and no true celestiall light at all. For this light searches into the most hidden cor­ners, and makes the soule highly ashamed, euen of those things, which in the sight of worldly eyes, will seeme to haue beene well done. After this shame, teares of griefe and true humility are wont to growe; whereby the soule is wholy, and absolutely made subiect to God, & to euery creature for his sake. Now, when this is wanting, all things goe after ano­ther fashion, and the wound is not cured, but onely skinned. And in that case, we must call vpon our Celestiall Phisition, & not giue ouer, till, by litle and litle, we may gett some small thread of light, whereby to enter, and see the retraites and darke holes thereof, and finde her faultes euen in those things, which haue apparance to be well done.

Our Lord doth not instantly imparte this guift; but when himself is best pleased to doe it. And in the meane time, let vs know, that we must be sure, not to putt confidence in our [Page 424] [...] [Page 425] [...] [Page 426]owne workes; and if yet this vertue be now wanting to vs, let vs confide in our Lord, that he will bestow it vpon vs, in his good ti­me. Matth 7. Marke 11. Luc. 11. For he, that promised That he will not giue a stone to him, who shall demaunde bread; and that our Father of heauen, will giue a good spirit to such as aske it. I beseech him to be your light, that so you may know him, to honour him; and that you may know yourself, to despise your­self. And departe you, wholy from yourself, that you may be wholy subiect to him. You must also consider, that you must not want so­me bodie, euen heere on earth, who may call you to an account, therefore soe you gett great store of sanctity against the time, when you shall goe into another world. And, in the mea­ne while, be sure, there be nothing in you, for which it may importe me to chide you; and for which you may haue reason to be ashamed, as hauing beene a cause of payne to vs both. Christ our Lord keepe you euer, in that side of his, which was pierced by a launce, Amen.

A Letter of the Authour to a certaine Preacher, against the temptation of disconfidēce, & of the benefitts which we enioy in Christ our lord.

DOe not, Sir, I beseech you, conceiue anie vnkindenesse at my hands, but forgiue me as S. Paul saith; since God hath forgiuen the of­fences, which we haue committed against him. You know alreadie, how full of faults I am, which might suffice to make anie man fayle in the seruice, which he owes. Sometimes I haue wanted a messenger, as I did, where I haue bee­ne of late, and doe yet remaine; For if no bodie bring me word of anie, I know not, where I am to seeke him. I beseech you, Sir, beleiue, that in a matter of more importance I will haue loue enough for the doeing you seruice.

I holde this distrust of Saluation, to which you tell me, you are subiect, for a most plaine temptation, Nay, I holde it, not onely to be certaine, but sottish also. For it deserues no better name, then that, if it will not be dischar­ged, by the consideration of those benefitts, which we possesse in Christ our lord, as if this businesse, were the worke of our hands, or the rewarde of our meritts; and not by the grace of God, through Iesus Christ. You must therefore [Page 428]enlarge your litle hart, towards the immense­nesse of that loue, wherewith the Father gaue vs his Sonne, and with him, gaue vs himself, and the Ho [...]i [...]-Ghost, and all things. Receiue this grace, with giuing of thankes▪ and enioy you God, since he bestowes himself vpon you. And if your demeritts fright you, remember, that one of the benefitts, which the Father impar­tes to vs in Christ our lord; is the payement of our debts: and the sweetening, and appeasing of that wrath, which our sinnes deserued.

Why doe you doubt of a pardon, since you doubt not of that Passion, which he endured for our sinnes? .Pet. 2. What doth it profitt you, to con­fesse, that Christ our lord dyed for vs ( be who was lust, for vs, that were vniust) if you beleiue not, that his death killed our sinnes: and now, if they be dead, why do you feare them? For the Children of Israel, Exod. 15. whome our lord drew out of Egypt, seing that their enemies were drowned in the sea, did not feare, but sung praises to our lord: taking occasion thereof, from those very enemies, who had persecuted them before; and whome formerly they had feared. And though we haue not so assured Faith, that our sinnes are pardoned, as we are sure, that our lord, dyed for them, (because we do not so certainly know, that his merits are applyed to vs) yet the new hart, which God gaue vs, when he called vs to himself, may be a good signe of his friendshipp, and pardon, whereby we may well hope that our sinnes also [Page 429]are forgiuen. And besides that spirit of being his children, which he gaue vs, when he imparted his loue, as the loue of a Father to vs, may well be taken for a particular assurance, that in the hart of God, we are esteemed as his sonnes, since in our harts, we esteeme him as our Father. For it is blasphemie to affirme, that I louing God, he should not loue me: since that loue wherewith I loue him, is neuer giuen me, but by his hand.

I beseech you, thinke not of our lord, Sap. 1. with a short hart, & a straite, but in great beleife of his goodnesse, as we are commaunded. And cast vp your eyes, to that signe of our saluation, Curist our lord; who is the assurance of our hope; and who is so acceptable to his Father, and by whose participation, we are also made, acceptable to him, and we haue assured hope, through his bloud, to enioy eternall life, before the Throne of God.

And if it seeme to you, that your workes are weake, and poore, it is reason you should thinke so still. But what reason is this, why you should loose your confidence? By Christ our lord, we were made freinds of enemies; and by him we are conserued in his friendshipp. We had greater impediments to be well with God, when, we were subiect to our sinnes, before we knew God: then now we haue, by the defects, into which we fall. So that, if our former sin­nes, could not hinder that grace, which was communicated to vs in Christ our lord: much [Page 430]lesse shall our present faults, be able to breake of this friendshipp, we being now incorpora­ted in Christ, who is beloued by his Father.

A good thing it is for vs to feele our pouer­tie, and miserie: but yet it must be with condi­tion, that withall, we beleiue highly of the bountie, and riches of the mercie of God. And let vs glorifye his goodnesse in our wickednes­se: since with so much loue he tolerates his chil­dren, who are so faultie, so weake, and so mi­serable. Why should you depriue God of the glorie, to haue great latitude of loue towards his children? For by reason of the faith, and loue, which wee carrie to his sonne, he hath patience, with the faults, which we committ; when once we haue bewailed them, and done true penan­ce for them.

Beleiue therefore now at length, that as the­re is goodnesse enough in God, to make you loue him: so there is meritt enough in Christ our lord, to make you be beloued for his sake: and liue you with gratitude, for the benefitts, which you haue receiued, as also for the pardon of those errours, which you daily committ. And be daily accepting of all good occasions, and fight the warres of our lord with ioy: as that Iu­das Machabeus did. And God giuing you, that which he giues, you may hope, you shall enioy his kingdome, though perhaps you may be putt to suffer in temporall fire, for the hay, and straw, and wood, which shall be found in your soule.

Be you euer breathing more and more towards [Page 431]Profitt in spiritt: but yet so, as that it may be ac­companyed with quietnesse, grounded vpon Confidence. For though it should grow to be no more, then now it is, euen that being care­fully kept, will suffice for your saluation. But if you looke onely vpon yourself, we are all so full of faults, that your soule will neuer bee without dismay: nor will you perceiue, that you are greatly beloued by our lord. And then proceeding after such a manner as that, how will you be able to serue him, and giue gust, to his holie spirit, which is dwelling in you. For this spirit is chearefull: and we checke it, by our an­guish, and dismay: against which S. Paul thus disswades vs, saying. That we must not contristate the holie spirit of our lord. The summe of all is this, that you must know, and consider your faults: and that they must seeme very great in your eyes: and you must bewaile and lamente them by Confession and Penance. But yet still you must consider, that those benefitts, which we posses­se in Christ our lord, are greater: by reason whe­reof, you must confide yourself to be beloued: and you must doe it with much thankefullnesse. And if God doe no more, but continue that to you, which you haue alreadie, euen that may suffise, as hath beene sayd, to make you hope for eternall life.

A Letter of the Authour to an afflicted woman.

THe grace and peace of our lord Iesus, be euer with you, Amen. The true loue, whe­rewith I loue you in Iesus Christ, hath caused so great compassion in me towards you, in respect of what you suffer, that it hath moued me to write this letter, with desire, that it may serue you to some purpose. I know not, my good▪ sister, whether I shall putt you into anie com­fort, or rather, whether I shall not helpe you to weepe. Nor doe I know, whether or no, I should tell you, that the trouble, which you haue, is good, and that you are to carrie it with ioy; and that I should not graunt, that it is ill, as it seemes to you, and that as such you are to fly from it. I see, that if manie good men en­dure such accidents, as this, there are also very ill men, who endure the same. And if to some, it be a signe of loue, to others it is an effect of the wrath of God. Our lord punishes some by these meanes, and to others, who deserue no punishment, he sendes them as tryalls; and he presentes them with an occasion of meritt. And though the thing, which you endure, may proceede from either of these two causes: vet I [Page 433]am not sorrie, that you perswade yourself, that it is not so likelie to be a proofe of your vertues, as the punishment of some light fault, if that fault may well be accounted light, which deserues so heauie a punishment. For if the saints themselues aknowledge, that there is no goodnesse in themselues, but manie faultes, and much wickednesse; how much more must you doe it, who know yourself to be farre from sanctitie, and so full of sinne?

And now, if you holde it for more probable that these fruits growe from this roote, the re­medie must be, that you examine well, if you haue done anie thing, for which you may de­serue punishment. And know, that for the most parte, it vses to be some litle dust of vaine­glorie: and if you see not the true reason of it, esteeme your case to be so much the worse, when not withstanding you are so full of faul­tes, you can discerne none.

But now, since the blow is come, humble-yourself vnder the mightie hand of God: as kno­wing, that you are worthie of greater torment. Beseech him, to haue mercie on you, and that he cast you not of from himself. Say: ‘O lord, I haue sinned, and anie punishment, how sharp soeuer, is in itself, too light for me: conside­ring the greatnesse of my sinnes. If thou be plea­sed to punish me, here I am, extende the hand, o lord, discharge the blow: Cutt, burne, and kill: onely permitt not, that I be diuided, and driuen away from thee.’ If I haue sinned, let not [Page 434]thy punishment be, to let me sinne anie more, for the naturall punishment of a fault, is payne, and not a second fault.

But now neuerthelesse, I would not, that by your thinking your faultes, to haue beene the cause of your crosses, you should discom­fort yourself, and be so farre dismayed, as to make you fall, and that as by some precipices into despaire. I desire, on the one side, that you humble yourself, beleiuing that your sinnes haue deserued them, and on the other side, that you be comforted by remembring, that you are the childe of God, and none of them, who are forgotten, since your father hath beene carefull to correct you as a childe, for feare least else you would haue beene worse. And beleiue me in one thing, though I be no Prophet, that if our lord in his mercie, had not humbled you, as he hath done, you would perhaps haue fallen into some parte of Lucifer's pride, which had beene infinitely worse: and therefore hath he kept you so humble, that you neither dare, nor euer so much as can, holde vp your head.

Giue thankes therefore to our lord for this fauour, and be happie in that you haue his grace. But alreadie I know, you will say thus to me: ‘If I could be sure, that I were his childe, and not his enemie: and that this were the cor­rection of a father, and not the punishment of a Iudge: If I could perswade myself out right, that I were in his fauour, what could I wish for more then that? But I verily beleiue, that [Page 435]vnlesse it might be hell, there is not so wicked a creature, as I am, to be found: and how then can I possesse such a thing as grace? This life of mine, is not a life of the sonnes of God: but it is a life, or to speake more truly, it is a verie death of the damned.’

O my good sister, if you know the guift of God, and what kinde of people they are, who for the most parte are putt to suffer such things, as these: you would perhaps reioyce. If I saw, that the enemyes onely of God, did endure them, infallibly I should be much afflicted: but I finde, that his best friends are tempted in this kinde: and why then should I not be com­forted thereby? Iob the holie man, Iob. 7. saw him­self one day in so sad a case, that he sayd: I haue despaired. Such things had passed in his hart, that he seemed to be fallen into despayre. But to the ende, that we may see, that indeede he did not despaire, he instantly goes to aske mer­cie: and he, who askes mercie, despaires not.

Dauid sayd, as we all know, Psal. 30. that God had cast him cleane out of his sight, and that he saw himself couered with obscuritie, and darkenesse, and enuironed euen by the sorrowes of death, and the dan­ger of hell. And he sayth, that such things hap­pened to him, as no man will vnderstand, but he, through whose hart they had passed.

I will omitt the tribulations of S. Paul, which were caused by Satan, and which made him hang downe the head; for of these you haue heard many other times. In the liues of [Page 436]those holie Fathers, I haue read manie things, which I should neuer haue beleiued, if the Au­thour were not a man of much authoritie. And euen, at this day, we heare and see strange things, which arriue to certaine deuout per­sons, and seruants of our Lord; and he hath drawen them out of these temptations, with great spirituall gayne. Whereby we gather: that a man in such cases, Rom. 4. must, like Abraham, be­leiue that, which he sees not; and hope, euen against hope itself.

Tell me, my good Sister, haue you seene these potters heate their fornace? Haue you seene that smoake which is so thicke & black? That kindling of fyre, and euen the resemblan­ce of hell it self, which passes there? who would beleiue, but that the potts, which stand there within, would be mouldred euen to dust, by the rage of that fyre? Or that at least, they would not grow to be as fowle as pitch, by the grossenesse of the smoake? And yet, when that furie is past, and the fire quenched, and the ti­me come, when they vnfurnace the potts, you see, that though they were soft, and made of durt, they come forth as hard as stone; and they, who formerly were so very browne, shew themselues as white as snow; and so neate and daintie otherwise, that they become the table of kings.

We are called by S. Paul, Rom. 9. by the name of potts of clay, and certainely with great reason; since we are so soft, and weake in suffering the [Page 437]knockes of affliction. Make account, that you also are some poore litle pott, & that they haue putt you out to bake; For you were so weake, as that you could not well retaine, and conser­ue the liquour of grace, which was infused into you by Almightie God.

They will bake you, my good Sister, and you must haue patience. They haue trust you into the furnace of tribulation. Endure now those fyres, those foggye flames, and those ob­scurities, and by confiding in the wisedome and goodnesse of our good potter, you shall not be turned into ashes, which may be carried away by the winde, nor disfigured by anie ill marke, which may be putt vpon you; but ra­ther you shall become hard, in being able to suffer; that so, though you should fall, you may not breake yourself. And you shall be also pur­ged from that disgracefull colour, which befo­re you had; and finally you shall be made fitt, and capable to be a vessell of honour, and to be serued vp to the table of Almightie God. Pro­cure, not to come broken out of the furnace, least they cast you heere, and there, as a thing of nothing. Those potts are onely broken, which loose their patience in the furnace of tribulation; but I confide in our Lord, that you will be able to come forth, without any hurt.

Suffer now a litle, for quickly the whole businesse will be at an ende. Be not you dis­mayde, how busie soeuer the deuill be. Let him persecute you as much as he will, but confide [Page 438]you in God. It is a signe, that the deuill hath no parte in you, since he followes you so hard. For if he had you in his hand, he would not follow you. It is a signe, that you are departed out of his kingdome, since he hath dispatched so ma­ny squadrons of armed men after you.

You are passing out of the darkenesse of Egypt, Exod. 12 & 14. that you may goe to the land, which our Lord hath promised you; and now behol­de, how Pharao followes you, with his whole armie. You finde all wayes shutt vp against you. The redd sea is before you, and your ene­mies are behinde you; and you finde not anie meanes, whereby to escape. But feare not; haue good hope, and you shall see the wonders, which our Lord will worke. Exod. 14. Our Lord will fight for you; and you shall but holde your peace. Our Lord will open a way for you, through the midst of the sea. The waues the­reof shall serue you for a wall, both on the right hand, and on the left; and you shall passe, without so much as wetting your foote, through the midst of your tribulations, and temptations, whereas your enemies shall be drowned therein.

Doe but conceiue, what ioy that will be, when (all the people of God, being passed through the dangerous sea of this world) the most Blessed Virgin Marie (who was figured in the person of that other Marie the sister of Moyses) shall beginne to sing that Canticle of so great triumph; Exod. 5. and when you in companie [Page 439]of other Virgins shall answear her.

And to the ende, that you may be yet more comforted, know from me, that you haue no cause of any scruple; for your case is rather, that you suffer torment, then that you cōmitt sinne. For so that you consent not freely to those temptations, nor delight yourself in those thoughts, which the deuill offers; and desire not, for your parte, so much as to thinke the­reof, what cause of scruple can you haue? And you shall beleiue me, as a man, who knowes your conscience well, that how soeuer you may thinke, that you haue giuen consent; it is but feare, which makes you thinke so; as it hap­pens to them, who are sicke of feauers, or be subiect to any strong passion. Let this serue to excuse you, for that which is past; but not to discharge you from being diligent in the futu­re. And though some litle thing should haue stucke to you, and though you had suffe­red some light hurt, yet so long as you render not, nor yeilde yourself to be ouercome, the very wounds, which haue beene receiued by anie man at armes in the seruice of a king, haue beautie and glorie in his sight.

The benefitt, and meritt, which you draw out of the victory, is greater then the preiudice, which you suffer in the conflict, and therefore let nothing trouble you. Be not deceiued in beleiuing, that those imaginations, or tempta­tions are any things of yours; or wrought by you. Workes they are of Lucifer, and [...]ordes [Page 440]they are of his speaking, and images of his re­presenting. Beholde you all that businesse as a thing belonging to others, and wherewith you haue nothing to doe. And carrie yourself iust so, as you would doe, when you should heare a man blaspheme, or speake anie other fowle deformed wordes; for which, though you would be much in paine, in regarde of the offence, which thereby is done to Almightie God; yet in fine, it would be a kinde of com­fort in some respect to you, when you saw, that it was not you, who offended him.

Lett it grieue you, that the deuill doth both say, and doe so like himself: and let it comfort you to consider, that it is not you, but he, and that he will smart for it. S. Paul saith, that he gloried in his afflictions, & tribulations: because the vertue and strength of Christ our Lord, shined more therein.

My good Sister, if indeede you loue Christ our Lord; you will reioyce, for that glorie, which he gathers from your infirmity. Doth it not seeme to you, that God shewes his strength in you, since by the weakenesse of a poore mi­serable woman, who is indeede but a very chil­de, and a sick creature, and a kinde of nothing, he ouercomes the strength, and courage of those infernall powers? Will not you be then content to be assaulted, vpon condition, that Christ our Lord may be glorified? Yes certain­ly, I know you will, and that most willingly. Nor can I beleiue lesse of that charitie, which [Page 441]you pretende to haue, nor of that desire, which you carrie, that our Lord may be pleased to ser­ue himself of you, whether it be in prosperitie, or aduersity, in sweete or bitter, by way either of loue, or greife, either in peace, or warre. Our Lord is pleased now, that you serue him in warre, and vnder the incommodities of hea­te, and colde, with your weapons by your side, both day and night: being content with bro­ken sleepes, and being subiect to surprises, as if you stand vpon the toppe of a pike: yea and (though it will afflict you most) you must contente yourself to be farre absent from your king. But after this season, there will come another, and our Lord will commaunde, that you shall serue him in his banketting-house, where you shall enioy as much, as you can de­sire. In the meane time, you shall ioye in this, that you are doeing him seruice. And I beseech him to strengthen your soule, that so it may be able to fight the battailles of our Lord, and to make you a conquerour therein, that so you may deserue that Crowne of glorie, which he hath promised to such, as ouercome, Amen.