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In this following most excellent Discourse, there are laid down four and twenty points, by which may be known who are truly illuminated men, and true contemplators.
In this following most excellent Discourse, there Are laid down four and twenty points, by which may be known who Are truly illuminated men, and true contemplators.
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SO great & many things (dearly beloved) are to be handled at this time touching the Argument, I lately promised to discourse upon, that according to my constant custome, I cannot take the Gospel of the day for my Text, nor use many Latine words.
SO great & many things (dearly Beloved) Are to be handled At this time touching the Argument, I lately promised to discourse upon, that according to my constant custom, I cannot take the Gospel of the day for my Text, nor use many Latin words.
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But notwithstanding those matters that I shall handle, shall be such as may be easily confirmed out of Scripture.
But notwithstanding those matters that I shall handle, shall be such as may be Easily confirmed out of Scripture.
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In the first place (beloved) I would not have you ignorant, how there are very many to be found, who attain to a clear knowledge, understanding,
In the First place (Beloved) I would not have you ignorant, how there Are very many to be found, who attain to a clear knowledge, understanding,
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and a rational decerning in Heavenly matters; but it is altogether by Images and Forms in their fancy;
and a rational decerning in Heavenly matters; but it is altogether by Images and Forms in their fancy;
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impressed there sometimes by the study of Scripture, sometimes without it. Many of these when this speculative Light of their own intellect by the aforesaid means;
impressed there sometime by the study of Scripture, sometime without it. Many of these when this speculative Light of their own intellect by the aforesaid means;
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either by the study of Scripture, or some way else begins to shine, they sit down in it, abundantly satisfied;
either by the study of Scripture, or Some Way Else begins to shine, they fit down in it, abundantly satisfied;
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but all such (questionless) are far enough from the top and highest degree of perfection:
but all such (questionless) Are Far enough from the top and highest degree of perfection:
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but if any one such could be found, who had pierced and passed through the fore mentioned attainment,
but if any one such could be found, who had pierced and passed through the before mentioned attainment,
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and were totally and centrally mortifyed to it, and who had got above all sorts of Images and Forms in the fancy;
and were totally and centrally mortified to it, and who had god above all sorts of Images and Forms in the fancy;
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Such a one would infinitely be more dear and acceptable to God, then an hundred thousand of the other sort of men, who live in their own habitual institutions,
Such a one would infinitely be more dear and acceptable to God, then an hundred thousand of the other sort of men, who live in their own habitual institutions,
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and modes, taken up by themselves, out of self-will, and insensible and intelectual Images, so totally taken up with them, that they take no care to deny and mortifie themselves.
and modes, taken up by themselves, out of self-will, and insensible and intellectual Images, so totally taken up with them, that they take no care to deny and mortify themselves.
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For indeed God is altogether hinder'd from entering into and possessing such, by reason of their self will,
For indeed God is altogether hindered from entering into and possessing such, by reason of their self will,
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and their own proper working in their own strength, by which they are detained in their own dearly beloved, and delighted in intellectual imaginations.
and their own proper working in their own strength, by which they Are detained in their own dearly Beloved, and delighted in intellectual Imaginations.
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But those that have passed through such, and by a kind of dying have resigned up themselves to God,
But those that have passed through such, and by a kind of dying have resigned up themselves to God,
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and have gone out of all manner of imaginary comtemplations, and finally with humble resignation, have offer'd and given up themselves, free and naked, above all intellectual imaginations, (as St. Dionisius saith, that the Light of Faith requires, that a man should mount above the utmost power and capacity of reason,
and have gone out of all manner of imaginary Contemplations, and finally with humble resignation, have offered and given up themselves, free and naked, above all intellectual Imaginations, (as Saint Dionysius Says, that the Light of Faith requires, that a man should mount above the utmost power and capacity of reason,
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or intellect:) such (I say) as have come to this state, in them God finds a resting place, where he may dwell and work all their works in them;
or intellect:) such (I say) as have come to this state, in them God finds a resting place, where he may dwell and work all their works in them;
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when, where, and in what manner he pleaseth:
when, where, and in what manner he Pleases:
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For when as God seeth in them no impediment, he works in them his own work,
For when as God sees in them no impediment, he works in them his own work,
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and doth act and lead them to himself, and in himself. Such men as these are unknown to any;
and does act and led them to himself, and in himself. Such men as these Are unknown to any;
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because there lives and conversations are hidden to all, unless those that are of the same Attainment, State,
Because there lives and conversations Are hidden to all, unless those that Are of the same Attainment, State,
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or Complection, of which I fear there are very few.
or Complexion, of which I Fear there Are very few.
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But to this heighth and perfection of Life, no man can attain, but by the profoundest and deepest humility, a perspicuous and pure intellect,
But to this height and perfection of Life, no man can attain, but by the profoundest and Deepest humility, a perspicuous and pure intellect,
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and a clear and illuminated reason.
and a clear and illuminated reason.
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Although indeed (which cannot be denyed) once many intelligent Spirits which by Nature are nothing else but pure intelligences, fowlly erred,
Although indeed (which cannot be denied) once many intelligent Spirits which by Nature Are nothing Else but pure intelligences, foully erred,
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and fell from that eternal Unity, and were also forever secluded out of the Chorus of Angels;
and fell from that Eternal Unity, and were also forever secluded out of the Chorus of Angels;
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the same thing likewise happens every day to such which look upon themselves with self-pleasing flattery,
the same thing likewise happens every day to such which look upon themselves with self-pleasing flattery,
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and by usurping self-will, and a vain complacency in their own subtilty, make themselves like those fallen Angels.
and by usurping self-will, and a vain complacency in their own subtlety, make themselves like those fallen Angels.
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Wherefore (beloved) it concerns us to know, and to be able to distinguish, who are truly illuminated and wise Contemplators.
Wherefore (Beloved) it concerns us to know, and to be able to distinguish, who Are truly illuminated and wise Contemplators.
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Truely I have found so far as may be gathered from Scripture; four and twenty Particulars which a truly illuminated Man ought to have in him:
Truly I have found so Far as may be gathered from Scripture; four and twenty Particulars which a truly illuminated Man ought to have in him:
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which Particulars I shall willingly deliver at this time, and so conclude. 1. The First Particular,
which Particulars I shall willingly deliver At this time, and so conclude. 1. The First Particular,
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even the chief Doctor of Doctors, and Teacher of all true Wisdom and Knowledge;
even the chief Doctor of Doctors, and Teacher of all true Wisdom and Knowledge;
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Christ Jesus our Lord mentions, where he saith, By this shall all men know that you are my Disciples, if you love one the other,
christ jesus our Lord mentions, where he Says, By this shall all men know that you Are my Disciples, if you love one the other,
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and shall keep that my Commandement, which I commanded you, that you love one another even as I have loved you; and shall keep that my Commandment, which I commanded you, that you love one Another even as I have loved you;
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as if he should have said; although ye have all knowledge, and skill, all Mistery; if there be wanting Fidelity, and Charity, it profiteth nothing.
as if he should have said; although you have all knowledge, and skill, all Mystery; if there be wanting Fidis, and Charity, it profiteth nothing.
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For it is said of Balaam•, that he was endowed with so piercing and subtile a wit,
For it is said of Balaam•, that he was endowed with so piercing and subtle a wit,
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and reason, that he foresaw those things which God many hundred years afterward brought to pass, and manifested:
and reason, that he foresaw those things which God many hundred Years afterwards brought to pass, and manifested:
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but this profited him nothing, because as he ought he did not faithfully in love adhere to the truth known;
but this profited him nothing, Because as he ought he did not faithfully in love adhere to the truth known;
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Thus much shall suffice for the first point. 2 The Second Point is this; namely, That he be free from, and totally delivered from self;
Thus much shall suffice for the First point. 2 The Second Point is this; namely, That he be free from, and totally Delivered from self;
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which notwithstanding will never seem so to him, but rather he will always think that he ought yet more and more to be divested of self,
which notwithstanding will never seem so to him, but rather he will always think that he ought yet more and more to be divested of self,
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and to renounce all things. 3 The Third thing is, That he be deeply and thoroughly resign'd to God, in so much that God may not find in him the least impediment;
and to renounce all things. 3 The Third thing is, That he be deeply and thoroughly resigned to God, in so much that God may not find in him the least impediment;
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but that he may work freely all his works in him, which perfection he will not rashly ascribe to himself,
but that he may work freely all his works in him, which perfection he will not rashly ascribe to himself,
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but will think himself of all men farthest off from it.
but will think himself of all men farthest off from it.
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4 The Fourth followeth, That he do totally go out of, and deny himself, and all thing else, in which he hath heretofore inordinately loved, sought or intended himself,
4 The Fourth follows, That he do totally go out of, and deny himself, and all thing Else, in which he hath heretofore inordinately loved, sought or intended himself,
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whether they have been things Temporal or things Eternal. 5 Fifthly, That he seek not his own or himself in any measure;
whither they have been things Temporal or things Eternal. 5 Fifthly, That he seek not his own or himself in any measure;
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either in himself, or any Creature. 6 Sixtly, That he alwayes, and in all places diligently attend,
either in himself, or any Creature. 6 Sixty, That he always, and in all places diligently attend,
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and observe what God requires of him, and what he would have him to do, and chearfully (relying upon Divine Grace) perform it; and satisfie Divine expectation;
and observe what God requires of him, and what he would have him to do, and cheerfully (relying upon Divine Grace) perform it; and satisfy Divine expectation;
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but not in the least what ever, from thence arrogate to himself any thing. 7 Seventlhy, That continually without intermission he conform himself to Divine Will,
but not in the lest what ever, from thence arrogate to himself any thing. 7 Seventlhy, That continually without intermission he conform himself to Divine Will,
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so as that he will nothing else but what God willeth. 8 Eightly, That he would so strongly and powerfully work and excercise himself in God,
so as that he will nothing Else but what God wills. 8 Eighth, That he would so strongly and powerfully work and Exercise himself in God,
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and by and immence force, strongest bands of love so bind and unite himself to him, that God may not as it were do any thing in himself without him,
and by and immense force, Strongest bans of love so bind and unite himself to him, that God may not as it were do any thing in himself without him,
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nor he likewise perform any thing without God. 9 Ninthly, That in all things which shall happen to him,
nor he likewise perform any thing without God. 9 Ninthly, That in all things which shall happen to him,
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whether they be pleasant or bitter, yea in every work, in every performance, in every place, at all times, he enjoy sensibly Divine presence. 10 Tenthly, That he receive nothing at all whether it be grateful or grievous,
whither they be pleasant or bitter, yea in every work, in every performance, in every place, At all times, he enjoy sensibly Divine presence. 10 Tenthly, That he receive nothing At all whither it be grateful or grievous,
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as from the hands of any Creature; but all things nakedly and simply as from the hands of God.
as from the hands of any Creature; but all things nakedly and simply as from the hands of God.
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Whatever God shall do, or permit to be done by Creatures, he receive it no otherways then as from God himself. 11 The Eleventh point is this, That he never suffer himself to be in any measure overcome,
Whatever God shall do, or permit to be done by Creatures, he receive it not otherways then as from God himself. 11 The Eleventh point is this, That he never suffer himself to be in any measure overcome,
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or taken with a natural delight or savour of any Creature, without true and accountable necessity. 12 The Twelfth point is this, That neither he be to much deprest or overwhelm'd,
or taken with a natural delight or savour of any Creature, without true and accountable necessity. 12 The Twelfth point is this, That neither he be to much depressed or overwhelmed,
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nor immoderatly vexed or inwardly grieved, with any whatever adversity which may happen to him from the truth,
nor immoderately vexed or inwardly grieved, with any whatever adversity which may happen to him from the truth,
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but alwayes constantly adhere to the truth. 13 The Thirteenth point, That he suffer not himself to be deceived by any false Light,
but always constantly adhere to the truth. 13 The Thirteenth point, That he suffer not himself to be deceived by any false Light,
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or by any glistering shew of any Creatures;
or by any glistering show of any Creatures;
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but chearfully and lovingly leave all things as he found them, making the best of every thing,
but cheerfully and lovingly leave all things as he found them, making the best of every thing,
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and contending earnestly to be made the better by every thing, and by nothing to be made worse.
and contending earnestly to be made the better by every thing, and by nothing to be made Worse.
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14 The Fourteenth point, That he be always upon his guard, sufficiently provided of, and armed with all sorts of Vertues to resist all Vices whatsoever, that so he may never be otherways then Conquerer,
14 The Fourteenth point, That he be always upon his guard, sufficiently provided of, and armed with all sorts of Virtues to resist all Vices whatsoever, that so he may never be otherways then Conqueror,
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and in all conflicts bear away the Palm of Victory. 15 The Fifteenth point, That he nakedly endeavour to understand and contemplate (so far as God permits,
and in all conflicts bear away the Palm of Victory. 15 The Fifteenth point, That he nakedly endeavour to understand and contemplate (so Far as God permits,
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and he be able) truth, as it is in it self, and according to it lead his Life,
and he be able) truth, as it is in it self, and according to it led his Life,
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and study to satisfie and answer the known truth in every thing. 16 The Sixteenth point, That he be perfect, just and upright,
and study to satisfy and answer the known truth in every thing. 16 The Sixteenth point, That he be perfect, just and upright,
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and that he esteem himself nothing less than so. 17 The Seventeenth point, That he be sparing in Words,
and that he esteem himself nothing less than so. 17 The Seventeenth point, That he be sparing in Words,
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yet full of inward Vigour and Life. 18 The Eighteenth point, That his Life be faithful, retired, humble, which by a good Example rather then Words may Preach to all,
yet full of inward Vigour and Life. 18 The Eighteenth point, That his Life be faithful, retired, humble, which by a good Exampl rather then Words may Preach to all,
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and Speak by doing. 19 The Nineteenth point, That he suffer himself willingly to be overcome by all which contend with him,
and Speak by doing. 19 The Nineteenth point, That he suffer himself willingly to be overcome by all which contend with him,
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and that in all things which belong to himself, but not in things which concern God.
and that in all things which belong to himself, but not in things which concern God.
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20 The Twentieth point, That above all things he seek the Glory of God, and aime at,
20 The Twentieth point, That above all things he seek the Glory of God, and aim At,
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and intend nothing else in all his actions. 21 The Twenty first point, That he rejoyce not at all in any Priviledge, which he hath in any thing above others;
and intend nothing Else in all his actions. 21 The Twenty First point, That he rejoice not At all in any Privilege, which he hath in any thing above Others;
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but that he altogether himself is unworthy of the least. 22 The Twenty second point, That from his Heart he believe himself to be one of the most unprofitablest men in the World;
but that he altogether himself is unworthy of the least. 22 The Twenty second point, That from his Heart he believe himself to be one of the most unprofitablest men in the World;
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yet nevertheless, let there be always found in him great Vigour, Faith, Hope and Charity;
yet nevertheless, let there be always found in him great Vigour, Faith, Hope and Charity;
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and let him not at all value his own Wisdom, nor all his works done by humane reason. 23 The Twenty third point, That in all his Words and Works he set before him as in a Glass, the Life and Doctrine of our Lord Jesus Christ,
and let him not At all valve his own Wisdom, nor all his works done by humane reason. 23 The Twenty third point, That in all his Words and Works he Set before him as in a Glass, the Life and Doctrine of our Lord jesus christ,
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and that in them he continually contemplate himself, and as much as possible, renounce, cast away,
and that in them he continually contemplate himself, and as much as possible, renounce, cast away,
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and mortifie all whatsoever shall be found in him, unlike to the lovely Image of our Saviour. 24 The Twenty fourth and last point, That after all, he now as it were first begin,
and mortify all whatsoever shall be found in him, unlike to the lovely Image of our Saviour. 24 The Twenty fourth and last point, That After all, he now as it were First begin,
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like a little Child as yet, to make proficiency in true profound deep and perfect humility,
like a little Child as yet, to make proficiency in true profound deep and perfect humility,
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and think no other ways, than that he is now to begin to implore Divine benignity, that it would find him out a way and afford assistance, whereby he may become a good man.
and think no other ways, than that he is now to begin to implore Divine benignity, that it would find him out a Way and afford assistance, whereby he may become a good man.
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And if he be esteemed so by some, or else for that cause he appear vile and base in the eyes of men;
And if he be esteemed so by Some, or Else for that cause he appear vile and base in the eyes of men;
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even that will be more grateful and acceptable to him, then if he should enjoy the favour and good-will of all.
even that will be more grateful and acceptable to him, then if he should enjoy the favour and goodwill of all.
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But I fear my beloved, least I have been too tedious;
But I Fear my Beloved, lest I have been too tedious;
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Therefore these are the signs of a rational and purged ground, which the Splendour and beautiful Image of all truth doth enlighten and teach.
Therefore these Are the Signs of a rational and purged ground, which the Splendour and beautiful Image of all truth does enlighten and teach.
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Let every one therefore look within himself, and diligently search, whether he find within himself these twenty four Points, which if he do let him rejoyce;
Let every one Therefore look within himself, and diligently search, whither he find within himself these twenty four Points, which if he do let him rejoice;
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but if he do not, let him know that his understanding, though never so lofty and towering,
but if he do not, let him know that his understanding, though never so lofty and towering,
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nor all his subtile and witty works of his own reason, worth a rush;
nor all his subtle and witty works of his own reason, worth a rush;
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for he that is the Fountain & Pattern of all truth, can perform in him no supernatural work,
for he that is the Fountain & Pattern of all truth, can perform in him no supernatural work,
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unless he do prevent him by his singular and special grace, as we read he did to St. Paul. But this in my judgment happens very •arly in these our times.
unless he do prevent him by his singular and special grace, as we read he did to Saint Paul. But this in my judgement happens very •arly in these our times.
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Finally, let the Eternal Truth our Lord God, grant that we may all be made by his grace, true Contemplators in true and perfect humility, to his Praise and Glory. Amen.
Finally, let the Eternal Truth our Lord God, grant that we may all be made by his grace, true Contemplators in true and perfect humility, to his Praise and Glory. Amen.
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A Rare and Devout Sermon, which the Doctor Preached in a certain Monastery after his Illumination, concerning Christ the true Bridegroom of the Soul:
A Rare and Devout Sermon, which the Doctor Preached in a certain Monastery After his Illumination, Concerning christ the true Bridegroom of the Soul:
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and how the Soul ought to follow him in True, Modest, Humble and Patient Resignation:
and how the Soul ought to follow him in True, Modest, Humble and Patient Resignation:
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and how Christ doth first divers wayes prove the Soul, and at last gratiously receiveth it.
and how christ does First diverse ways prove the Soul, and At last graciously receives it.
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This Sermon may not unfitly be Preached upon the Festival of some Virgine. Behold the Bridegroom cometh, go you forth to meet him, Ma. 25. IT is now two years ago (if I be not deceived Dearly Beloved) since I last Preached unto you;
This Sermon may not unfitly be Preached upon the Festival of Some Virgae. Behold the Bridegroom comes, go you forth to meet him, Ma. 25. IT is now two Years ago (if I be not deceived Dearly beloved) since I last Preached unto you;
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and in that my last Sermon, I delivered to you 24 Particulars, or Articles.
and in that my last Sermon, I Delivered to you 24 Particulars, or Articles.
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And as you may remember, it was my usual custom at that time to mingle many Latine Words and Sentences in my Sermons, which for the future I shall in no wise do.
And as you may Remember, it was my usual custom At that time to mingle many Latin Words and Sentences in my Sermons, which for the future I shall in no wise do.
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But when I have a mind to use the Latine tongue, I will do it amongst those who are skilful in that Language,
But when I have a mind to use the Latin tongue, I will do it among those who Are skilful in that Language,
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and can understand what I have to say.
and can understand what I have to say.
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But now for the obtaining of Divine grace and assistance, let us say over the Angels Salutation.
But now for the obtaining of Divine grace and assistance, let us say over the Angels Salutation.
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The Verse which I have pitched upon for my Text (Dearly Beloved) and to which I shall confine my self throughout my whole discourse, is this:
The Verse which I have pitched upon for my Text (Dearly beloved) and to which I shall confine my self throughout my Whole discourse, is this:
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Behold the Bridegroom cometh, go you forth to meet him. The Bridegroom, is Christ Jesus; the the Spouse, is humane nature.Behold the Bridegroom comes, go you forth to meet him. The Bridegroom, is christ jesus; the the Spouse, is humane nature.
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We therefore all (Dearly Beloved) are called Spouses of Christ, and we ought therefore in duty to go forth to meet him. But alas!
We Therefore all (Dearly beloved) Are called Spouses of christ, and we ought Therefore in duty to go forth to meet him. But alas!
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the fault is on our part.
the fault is on our part.
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For the true Wayes and right Pathes, which lead to meet the Bridegroom, are become very desart and overgrown: And we, alas!
For the true Ways and right Paths, which led to meet the Bridegroom, Are become very desert and overgrown: And we, alas!
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do little take notice of them, and too seldom and very rarely now adayes is any one found, that entred into those Pathes.
do little take notice of them, and too seldom and very rarely now adays is any one found, that entered into those Paths.
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But there are many other Roads, in which multitudes go astray.
But there Are many other Roads, in which Multitudes go astray.
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So that rarely do any now arise and go forth to meet the Bridegroom, as I shall God willing hereafter shew you.
So that rarely do any now arise and go forth to meet the Bridegroom, as I shall God willing hereafter show you.
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But now, least I should be too tedious, I will in silence pass over.
But now, lest I should be too tedious, I will in silence pass over.
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But whereas we are all called Spouses, I must first lay open what behoveth every Spouse to do, that she may go forth to meet her Bridegroom.
But whereas we Are all called Spouses, I must First lay open what behooveth every Spouse to do, that she may go forth to meet her Bridegroom.
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First therefore, it is the duty of every faithful Spouse, to be bashful and modest, and to avoid all things that may offend her Bridegroom;
First Therefore, it is the duty of every faithful Spouse, to be bashful and modest, and to avoid all things that may offend her Bridegroom;
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as for example, such as the vain glory of this fallacious and ill-rewarding world, pride, envy,
as for Exampl, such as the vain glory of this fallacious and ill-rewarding world, pride, envy,
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and other common sins of the world:
and other Common Sins of the world:
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Also, all the pleasures of corrupt nature, whether it be in profit or idleness, or in any other things whatever,
Also, all the pleasures of corrupt nature, whither it be in profit or idleness, or in any other things whatever,
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but what are upon a true and rational account necessary.
but what Are upon a true and rational account necessary.
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And when the Spouse hath rejected such and the like things for the love of her Bridegroom,
And when the Spouse hath rejected such and the like things for the love of her Bridegroom,
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then she beginneth somewhat to please her Bridegroom.
then she begins somewhat to please her Bridegroom.
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Secondly, If thou wilt yet more please him, she must humbly bow and incline her self,
Secondly, If thou wilt yet more please him, she must humbly bow and incline her self,
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and offer up her whole self unto him, saying both with heart and voice, Ah most sweet Lord and Bridegroom, thou knowest the hearts of all;
and offer up her Whole self unto him, saying both with heart and voice, Ah most sweet Lord and Bridegroom, thou Knowest the hearts of all;
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therefore I do with my whole heart profess unto thee, that I will freely and with a willing mind do all whatever I shall know or be able, which thou teaching me, I shall see to be acceptable and pleasing to thee,
Therefore I do with my Whole heart profess unto thee, that I will freely and with a willing mind do all whatever I shall know or be able, which thou teaching me, I shall see to be acceptable and pleasing to thee,
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neither will I ever depart from thee, but perpetually and with all my might cleave unto thee. neither will I ever depart from thee, but perpetually and with all my might cleave unto thee.
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When therefore the Spouse hath thus bethrothed her self, the Bridegroom now turning his face, to her begins to behold her,
When Therefore the Spouse hath thus betrothed her self, the Bridegroom now turning his face, to her begins to behold her,
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and commands that some rich Jewel be given her;
and commands that Some rich Jewel be given her;
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you will ask me what Jewel? I answer, such an one as this, namely, That she be sussered to be exercised both inwardly & outwardly with divers temptations,
you will ask me what Jewel? I answer, such an one as this, namely, That she be sussered to be exercised both inwardly & outwardly with diverse temptations,
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as his manner is to do with all his singular and choice Friends.
as his manner is to do with all his singular and choice Friends.
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Then it falls out, that if the Spouse be yet somewhat tender and delilicate, she strait addresses her self to her Bridegroom, saying.
Then it falls out, that if the Spouse be yet somewhat tender and delilicate, she strait Addresses her self to her Bridegroom, saying.
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Ah my most merciful Lord, these are exceeding strange and unusual things, and too too heavy, such as I never felt the like, Ah my most merciful Lord, these Are exceeding strange and unusual things, and too too heavy, such as I never felt the like,
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and they make me greatly fear, how I shall be able to bear them, and subsist under them.
and they make me greatly Fear, how I shall be able to bear them, and subsist under them.
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Wherefore I earnestly entreat thee, most dear Lord, to take off this burden, and free me of it. The Bridegroom answereth her:Wherefore I earnestly entreat thee, most dear Lord, to take off this burden, and free me of it. The Bridegroom Answers her:
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Tell me my beloved Spouse, doth it seem equitable to you, that the Spouse should fare better then her Bridegroom, thou must first of necessity in some measure follow him.
Tell me my Beloved Spouse, does it seem equitable to you, that the Spouse should fare better then her Bridegroom, thou must First of necessity in Some measure follow him.
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And certainly it is altogether comely, just and also tollerable, that the Spouse should endure something, at least for the love of her Bridegroom.
And Certainly it is altogether comely, just and also tolerable, that the Spouse should endure something, At least for the love of her Bridegroom.
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When this the pleasure of the Bridegroom is made known, the Spouse is stricken with terrour,
When this the pleasure of the Bridegroom is made known, the Spouse is stricken with terror,
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and trembling, saith to the Bridegroom.
and trembling, Says to the Bridegroom.
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Oh! my Lord and Bridegroom, I beseech you be not angry with me, for I am now ready to obey thee; Oh! my Lord and Bridegroom, I beseech you be not angry with me, for I am now ready to obey thee;
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Therefore suffer what thou pleasest to fall upon me, I will through the assistance of thy grace bear all for thy sake, willingly and contentedly.
Therefore suffer what thou pleasest to fallen upon me, I will through the assistance of thy grace bear all for thy sake, willingly and contentedly.
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When the Bridegroom hears this, he conceives a greater love to his Spouse.
When the Bridegroom hears this, he conceives a greater love to his Spouse.
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And therefore bestows upon her yet a more excellent gift, namely, that all her performances, exercises, wayes,
And Therefore bestows upon her yet a more excellent gift, namely, that all her performances, exercises, ways,
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and all her works, yea, and at least whatever she does or leaves undone, although they be all good in themselves,
and all her works, yea, and At least whatever she does or leaves undone, although they be all good in themselves,
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yet they seem to her self wholly unsavoury.
yet they seem to her self wholly unsavoury.
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Furthermore, she accounts her whole time lost, whatever she spends it about, though that which she doth be good;
Furthermore, she accounts her Whole time lost, whatever she spends it about, though that which she does be good;
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and that in all she offends the Bridegroom, and continually fears that after this lise she shall suffer grievous punishment for all.
and that in all she offends the Bridegroom, and continually fears that After this lise she shall suffer grievous punishment for all.
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Furthermore, this gift is granted her, that she be had in derision by most, and that her whole life and conversation,
Furthermore, this gift is granted her, that she be had in derision by most, and that her Whole life and Conversation,
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as meer folly be vilified and set at naught by men. But by this means the Spouse becomes much weakned in her nature;
as mere folly be vilified and Set At nought by men. But by this means the Spouse becomes much weakened in her nature;
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so that she thinks every hour she shall dye no other death. And whereas she is yet tender, faint-hearted, and fearful, she is exceeding terrified.
so that she thinks every hour she shall die no other death. And whereas she is yet tender, fainthearted, and fearful, she is exceeding terrified.
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Wherefore she earnestly calls upon her Bridegroom, saying.
Wherefore she earnestly calls upon her Bridegroom, saying.
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Why is it most sweet Bridegroom, that thou leavest me in this sad condition, when thou notwithstanding knowest full well that I cannot possibly undergo it,
Why is it most sweet Bridegroom, that thou Leavest me in this sad condition, when thou notwithstanding Knowest full well that I cannot possibly undergo it,
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but it will cost me my life.
but it will cost me my life.
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The Bridegroom answers her, Why how now my chosen Spouse, if thou wilt go forth to meet the Bridegroom, it is equitable and congruous, that thou shouldst at least in some things at first follow him;
The Bridegroom answers her, Why how now my chosen Spouse, if thou wilt go forth to meet the Bridegroom, it is equitable and congruous, that thou Shouldst At least in Some things At First follow him;
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and travail part of the journey he went.
and travail part of the journey he went.
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Whereas therefore the Bridegroom suffered death for the love of his Bride, and endured most direful torments,
Whereas Therefore the Bridegroom suffered death for the love of his Bride, and endured most direful torments,
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and innumerable pains 33 years, think you it not congruous to reason, and every way fitting, that the Spouse also out of love should endure some hazard of death.
and innumerable pains 33 Years, think you it not congruous to reason, and every Way fitting, that the Spouse also out of love should endure Some hazard of death.
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Certainly, if your love were great & faithful toward your Bridegroom, it would easily shut out all such fear from you.
Certainly, if your love were great & faithful towards your Bridegroom, it would Easily shut out all such Fear from you.
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The Spouse fearing, such or the like, answers from the Bridegroom, is ceased upon with exceeding great fear and shame:
The Spouse fearing, such or the like, answers from the Bridegroom, is ceased upon with exceeding great Fear and shame:
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and speaks thus from her most inward bowels, with heart and mouth to her Bridegroom. Now most loving Bridegroom, I fully understand that I have done unjustly and evilly:
and speaks thus from her most inward bowels, with heart and Mouth to her Bridegroom. Now most loving Bridegroom, I Fully understand that I have done unjustly and evilly:
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and I am even overcome with fear, and do grieve truly with my whole heart; because I have not resigned my self faithfully unto thee, even unto death.
and I am even overcome with Fear, and do grieve truly with my Whole heart; Because I have not resigned my self faithfully unto thee, even unto death.
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And behold, hence-forward I commit my whole self to thee;
And behold, henceforward I commit my Whole self to thee;
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That whatever thy will and pleasure is, the same may be mine, whether it be sweet or whether it be bitter,
That whatever thy will and pleasure is, the same may be mine, whither it be sweet or whither it be bitter,
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whether it be health or whether it be sickness, whether death or life, or whatever it be that thy pleasure is shall come upon me, shall be welcome to me.
whither it be health or whither it be sickness, whither death or life, or whatever it be that thy pleasure is shall come upon me, shall be welcome to me.
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And so for the future, I wholly renounce my own will;
And so for the future, I wholly renounce my own will;
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and so surrender and offer it up to thee, as never-more hereafter to re-call it or desire it.
and so surrender and offer it up to thee, as nevermore hereafter to Recall it or desire it.
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Thou also most merciful Bridegroom, do with me a sinful wretch, whatever thou wilt, both in Time and in Eternity.
Thou also most merciful Bridegroom, do with me a sinful wretch, whatever thou wilt, both in Time and in Eternity.
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For as much as of me is, I plainly understand that I am unworthy that the earth should bear me.
For as much as of me is, I plainly understand that I am unworthy that the earth should bear me.
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When now the Bridegroom perceives so resolved, so constant & perfect a will in his Spouse;
When now the Bridegroom perceives so resolved, so constant & perfect a will in his Spouse;
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What do you think he doth to his Spouse? Even this, 〈 ◊ 〉 hath mercy on her;
What do you think he does to his Spouse? Even this, 〈 ◊ 〉 hath mercy on her;
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but how you will ask? Why thus? He will then first reach out to her an excellent and glorious Cup,
but how you will ask? Why thus? He will then First reach out to her an excellent and glorious Cup,
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namely this, That over and above all the pressures, temptations and straights in which already she is held, he permits that far more,
namely this, That over and above all the pressures, temptations and straights in which already she is held, he permits that Far more,
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and far more grievous then ever she suffered before to fall upon her.
and Far more grievous then ever she suffered before to fallen upon her.
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The Spouse by this time understanding this to be the pleasure of her Bridegroom, suffers all willingly and freely, for the love of him.
The Spouse by this time understanding this to be the pleasure of her Bridegroom, suffers all willingly and freely, for the love of him.
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And bowing her self humbly to her Lord, saith;
And bowing her self humbly to her Lord, Says;
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Even thus most dear Bridegroom is it most fitting and meet, that not what I will thou shouldst will,
Even thus most dear Bridegroom is it most fitting and meet, that not what I will thou Shouldst will,
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but what thy Will and Pleasure is that I should will.
but what thy Will and Pleasure is that I should will.
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Wherefore for thy sake, I will freely and with a willing mind take off this Cup,
Wherefore for thy sake, I will freely and with a willing mind take off this Cup,
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and receive this gift of thine, let it torture and afflict my nature as much as it will;
and receive this gift of thine, let it torture and afflict my nature as much as it will;
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nevertheless, I accept of it as at thy hand.
nevertheless, I accept of it as At thy hand.
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Whilest therefore the Bridegroom in his Eternal Wisdom beholds this will and resolution in his Spouse;
Whilst Therefore the Bridegroom in his Eternal Wisdom beholds this will and resolution in his Spouse;
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she is rendred above measure dear unto him.
she is rendered above measure dear unto him.
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So that even out of superabundant love, he permits her to suffer through her whole nature by the said Cup of pretious affliction given unto her,
So that even out of superabundant love, he permits her to suffer through her Whole nature by the said Cup of precious affliction given unto her,
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until she be throughly purged and cleansed from all her spots, sins, and imperfections. But then he saith unto her.
until she be thoroughly purged and cleansed from all her spots, Sins, and imperfections. But then he Says unto her.
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Arise now my beautiful and comely Spouse, for now thou art all fair, and there is no spot in thee;
Arise now my beautiful and comely Spouse, for now thou art all fair, and there is no spot in thee;
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and withall looks upon her so amiably, and kindly, as is far above all Expression.
and withal looks upon her so amiably, and kindly, as is Far above all Expression.
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After this the Eternal Father of the Bridegroom cometh also to the nuptials, and joyfully saith to them: Arise quickly make haste.
After this the Eternal Father of the Bridegroom comes also to the nuptials, and joyfully Says to them: Arise quickly make haste.
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It is time that they be led to the Temple, and joyned together in a marriage league.
It is time that they be led to the Temple, and joined together in a marriage league.
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And taking both the Bridegroom, and the Bride, leads them both together to the Temple,
And taking both the Bridegroom, and the Bride, leads them both together to the Temple,
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and joyns them mutually to himself, and with so strong and great a mutual nuptial love doth couple and bind them one to the other;
and joins them mutually to himself, and with so strong and great a mutual nuptial love does couple and bind them one to the other;
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that neither in time, nor in eternity can they ever more be put asunder, or separated one from the other.
that neither in time, nor in eternity can they ever more be put asunder, or separated one from the other.
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Now whilst these nuptials are celebrating, the Son the Bridegrom saith to his Father;
Now while these nuptials Are celebrating, the Son the Bridegroom Says to his Father;
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Eternal and most loving Father, whom will it please you, shall be our Cup-bearer, and Comptroller of our nuptial Feasts? The Father made answer, and said:
Eternal and most loving Father, whom will it please you, shall be our Cupbearer, and Comptroller of our nuptial Feasts? The Father made answer, and said:
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This office and business belongs to the Holy Ghost, and he shall be the Governour of the Feast that day.
This office and business belongs to the Holy Ghost, and he shall be the Governor of the Feast that day.
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Presently without any delay, that Magnificent, Highest, and Most adorable Cup-bearer gives the Spouse to drink,
Presently without any Delay, that Magnificent, Highest, and Most adorable Cupbearer gives the Spouse to drink,
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and take off such an overflowing Cup of Love, that she is wholly overflowed, and drowned in Charity;
and take off such an overflowing Cup of Love, that she is wholly overflowed, and drowned in Charity;
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and altogether flowes forth, and is dissolved, and melted into her Bridegroom.
and altogether flows forth, and is dissolved, and melted into her Bridegroom.
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And falling into an Exstasie, she becomes so drunk even with over much Love, that she looseth and forgetteth her self,
And falling into an Ecstasy, she becomes so drunk even with over much Love, that she loses and forgetteth her self,
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and all other Creatures, both such as are in time, and such as are in Eternity.
and all other Creatures, both such as Are in time, and such as Are in Eternity.
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For truly (beloved) whoever attaineth to these nuptials, the same then first is arrived at the very true solemnity of joys indeed, and of Eternal nuptials.
For truly (Beloved) whoever attaineth to these nuptials, the same then First is arrived At the very true solemnity of Joys indeed, and of Eternal nuptials.
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And whosoever is made such a Spouse, such a one is become a true Worshipper; adoring the Father in Spirit and Truth:
And whosoever is made such a Spouse, such a one is become a true Worshipper; adoring the Father in Spirit and Truth:
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and the same hath found peace and joy in the Holy Ghost. For verily in these nuptials there is joy upon joy: and the same hath found peace and joy in the Holy Ghost. For verily in these nuptials there is joy upon joy:
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as also there the peace is greater, and Triumphant joy more abundant in one hour, then all Creatures whether in time, or in Eternity can make.
as also there the peace is greater, and Triumphant joy more abundant in one hour, then all Creatures whither in time, or in Eternity can make.
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For the joy, which the Spouse here takes in her Bridegroom, and receives from him, is such,
For the joy, which the Spouse Here Takes in her Bridegroom, and receives from him, is such,
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and so great, that no Reason, no Sense can possibly understand it, attain to it, or be capable of it.
and so great, that no Reason, no Sense can possibly understand it, attain to it, or be capable of it.
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At these words, One cryed out with a lond voyce: It is true, it is true, it is true.
At these words, One cried out with a land voice: It is true, it is true, it is true.
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And immediatly fell to the Earth, as if he had been dead. At which sight, a certain Woman spake aloud to the Doctor;
And immediately fell to the Earth, as if he had been dead. At which sighed, a certain Woman spoke aloud to the Doctor;
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give over Master Doctor, or else this man will give up the Ghost in our arms.
give over Master Doctor, or Else this man will give up the Ghost in our arms.
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The Doctor answeared? Well dearly beloved, if it seems good to the Bridegroom to take away with him this Spouse, we ought willingly to leave her to him.
The Doctor answered? Well dearly Beloved, if it seems good to the Bridegroom to take away with him this Spouse, we ought willingly to leave her to him.
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But be ye silent a little while, for I shall even now make an end.
But be you silent a little while, for I shall even now make an end.
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Let us all (I beseech you, dearly beloved) let us all with one consent lift up our voyces unto Heaven,
Let us all (I beseech you, dearly Beloved) let us all with one consent lift up our voices unto Heaven,
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unto the Lord, imploring his mercy.
unto the Lord, imploring his mercy.
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For truly, it is a thing extreamly to be bewailed by us, that we should be made such Fools, so dull, and sottish;
For truly, it is a thing extremely to be bewailed by us, that we should be made such Fools, so dull, and sottish;
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as that, notwithstanding we are none of us ignorant, how we are all called the Spouses of God;
as that, notwithstanding we Are none of us ignorant, how we Are all called the Spouses of God;
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yet scarce one of us, or very rarely, hath the courage to hazard his Nature, in manfully following the Bridegroom,
yet scarce one of us, or very rarely, hath the courage to hazard his Nature, in manfully following the Bridegroom,
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until he be found worthy to be made partaker, and taste by experience somewhat at least of the wonderfull and most pleasant solemnization, of these supream Triumphs, and most happy nuptials.
until he be found worthy to be made partaker, and taste by experience somewhat At least of the wonderful and most pleasant solemnization, of these supreme Triumphos, and most happy nuptials.
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Verily, in these latter times there are but few such found, as do in truth go forth to meet the Bridegroom;
Verily, in these latter times there Are but few such found, as do in truth go forth to meet the Bridegroom;
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such, as of old time there were many. Wherefore it exceedingly concerns every one, to examine, and seriously and diligently to try himself;
such, as of old time there were many. Wherefore it exceedingly concerns every one, to examine, and seriously and diligently to try himself;
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and to have a vigilant care of himself:
and to have a vigilant care of himself:
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For now the time draws near, and is even at the door, when the greatest part of men will indeed have Eyes,
For now the time draws near, and is even At the door, when the greatest part of men will indeed have Eyes,
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and yet see not, and Ears, and yet hear not.
and yet see not, and Ears, and yet hear not.
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Wherefore now, my dearly beloved, come on, let us all do our utmost endeavour to come to the experiencing of these most pleasant,
Wherefore now, my dearly Beloved, come on, let us all doe our utmost endeavour to come to the experiencing of these most pleasant,
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& even too too happy nuptials. B• … that I may pursue my purpose, & come to a conclusion;
& even too too happy nuptials. B• … that I may pursue my purpose, & come to a conclusion;
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After that the Bridegroom and the Bride are gone asunder, & withdrawn each from other,
After that the Bridegroom and the Bride Are gone asunder, & withdrawn each from other,
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& the Bride again coming to her self, perceives that she is yet left in this time of exile, she saith to her self;
& the Bride again coming to her self, perceives that she is yet left in this time of exile, she Says to her self;
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Ah me miserable wretch, am I here again? And begins to be somewhat sad.
Ah me miserable wretch, am I Here again? And begins to be somewhat sad.
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But she is now so modest, so sunk into the depth of humility, and finally so perfectly,
But she is now so modest, so sunk into the depth of humility, and finally so perfectly,
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and fundamentally resigned to her Bridegroom, that she durst in no measure think of the injoying,
and fundamentally resigned to her Bridegroom, that she durst in no measure think of the enjoying,
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or desiring his company, for she very well know•s, that she is altogether unworthy of it.
or desiring his company, for she very well know•s, that she is altogether unworthy of it.
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Notwithstanding the Bridegroom neglects not ever now and then to have an Eye upon his fair beloved,
Notwithstanding the Bridegroom neglects not ever now and then to have an Eye upon his fair Beloved,
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and dearest Bride, knowing full well that none can comfort her but himself.
and dearest Bride, knowing full well that none can Comfort her but himself.
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And now in the winding up of my Discourse, let me give you this caution (dearly Beloved.) Let it not seem strange unto you, what I have said unto you touching the Discourse, which the Bridegroom and the Bride have with one another.
And now in the winding up of my Discourse, let me give you this caution (dearly beloved.) Let it not seem strange unto you, what I have said unto you touching the Discourse, which the Bridegroom and the Bride have with one Another.
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Certainly no man can believe, except he have had experience of it; what strange kind, and unheard of Discourses the Bride hath with the Bridegroom;
Certainly no man can believe, except he have had experience of it; what strange kind, and unheard of Discourses the Bride hath with the Bridegroom;
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Nevertheless the Holy Scriptures also oft make mention, how a loving and devoted Soul Discourses with the Bridegroom,
Nevertheless the Holy Scriptures also oft make mention, how a loving and devoted Soul Discourses with the Bridegroom,
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and in such a manner, that her words hardly will bear sense with them. Which also sometimes happens even at this day;
and in such a manner, that her words hardly will bear sense with them. Which also sometime happens even At this day;
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namely, that the Bride useth such expressions to the Bridegroom, that if any one heard them, he would certainly say, she were either drunk or mad.
namely, that the Bride uses such expressions to the Bridegroom, that if any one herd them, he would Certainly say, she were either drunk or mad.
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But I fear (Beloved) I am too tedious.
But I Fear (beloved) I am too tedious.
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God therefore and our Lord Jesus Christ the true Bridegroom grant, that we may be all made his true Spouses,
God Therefore and our Lord jesus christ the true Bridegroom grant, that we may be all made his true Spouses,
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and be able to go forth to meet him in true and great Humility, and deep and perfect resignation of our selves to him, to the Praise and Glory of the Almighty God. Amen.
and be able to go forth to meet him in true and great Humility, and deep and perfect resignation of our selves to him, to the Praise and Glory of the Almighty God. Amen.
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A Sermon of the Doctors Preached to the People, in which he sharply reproves Sin.
A Sermon of the Doctors Preached to the People, in which he sharply reproves Sin.
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VVHat shall I say, or where shall I begin my Discourse (Dearly Beloved) seeing 'tis obvious to every Eye,
What shall I say, or where shall I begin my Discourse (Dearly beloved) seeing it's obvious to every Eye,
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how ill it is with us in many things, and unless we amend our Lives, undoubtedly things will grow worse,
how ill it is with us in many things, and unless we amend our Lives, undoubtedly things will grow Worse,
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and worse, and more dangerous? But before I enter upon my Discourse, I earnestly beg this of you all;
and Worse, and more dangerous? But before I enter upon my Discourse, I earnestly beg this of you all;
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that none of you would take that grievously, which I shall say unto you.
that none of you would take that grievously, which I shall say unto you.
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For truly, it is more needful at this time to speak the Truth plainly, and openly,
For truly, it is more needful At this time to speak the Truth plainly, and openly,
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then it hath been any time these two or three hundred years, or upwards.
then it hath been any time these two or three hundred Years, or upward.
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Whereupon I have resolved with my self to reprove the Faults of us all in general,
Whereupon I have resolved with my self to reprove the Faults of us all in general,
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and not at all to flatter any man;
and not At all to flatter any man;
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but without any daubing, obscure glosses, or comments, to speak simply and nakedly, whatever the Lord shall teach, or suggest to me:
but without any daubing, Obscure Glosses, or comments, to speak simply and nakedly, whatever the Lord shall teach, or suggest to me:
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being ready for the Love of God, to undergo any thing that shall be laid upon me for this cause.
being ready for the Love of God, to undergo any thing that shall be laid upon me for this cause.
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But if I shall be hindred by the shortness of the time, to finish now what I have to say, I shall at another time (if liberty be granted me) make an end of it.
But if I shall be hindered by the shortness of the time, to finish now what I have to say, I shall At Another time (if liberty be granted me) make an end of it.
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Truly, I have purposed to handle so many things in this Sermon, that I will neither meddle with the Gospel for the day,
Truly, I have purposed to handle so many things in this Sermon, that I will neither meddle with the Gospel for the day,
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nor speak any thing of blessed Gartrude, to whom the day is consecrated, nor mingle any Latine sentences in my Discourse, that so I may have the longer time to speak what I intend.
nor speak any thing of blessed Gartrude, to whom the day is consecrated, nor mingle any Latin sentences in my Discourse, that so I may have the longer time to speak what I intend.
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I have only taken for my Text a Verse or two out of this days Gospel, upon which I will only insist. The Words are these;
I have only taken for my Text a Verse or two out of this days Gospel, upon which I will only insist. The Words Are these;
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The Pharisees bringing a Woman taken in Adultry to our Lord, set her in the midst, The Pharisees bringing a Woman taken in Adultery to our Lord, Set her in the midst,
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and accused her, that she ought to be stoned;
and accused her, that she ought to be stoned;
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The Lord said unto them, He that is without Sin among you, let him cast the first stone. The Lord said unto them, He that is without since among you, let him cast the First stone.
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When they heard this, they went one after another out of the Temple.
When they herd this, they went one After Another out of the Temple.
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Verily (Beloved) if in these our days, our Lord Jesus Christ should speak the same Words to us Christians;
Verily (beloved) if in these our days, our Lord jesus christ should speak the same Words to us Christians;
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I verily believe, very few of us could remain behind, who ought not to go forth.
I verily believe, very few of us could remain behind, who ought not to go forth.
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And least whilst I am reproving others for their faults, I should seem to pass by my own,
And lest while I am reproving Others for their Faults, I should seem to pass by my own,
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and the sins of our Order; I will begin with my self, and my Brethren, the Preachers and Confessors.
and the Sins of our Order; I will begin with my self, and my Brothers, the Preachers and Confessors.
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How many think you of us, would stay behind upon these Words of our Saviour, who being conscious to themselves of no sin, would not be compelled to go forth? Truly we are called,
How many think you of us, would stay behind upon these Words of our Saviour, who being conscious to themselves of no since, would not be compelled to go forth? Truly we Are called,
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and accompted poor, and live upon the Patrimony of the Crucifix, that is, upon the Almes of the faithful.
and accounted poor, and live upon the Patrimony of the Crucifix, that is, upon the Alms of the faithful.
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But how worthily in all things we answer this our calling, the Lord knows, and the Devil knows.
But how worthily in all things we answer this our calling, the Lord knows, and the devil knows.
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Truly I fear there are very few among us, who in hearing confessions do purely love God, and aim at his Glory:
Truly I Fear there Are very few among us, who in hearing confessions do purely love God, and aim At his Glory:
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Of which thing this is an evident Argument, that for the most part, we are more ready to hear the confessions of the Rich, than of the Poor.
Of which thing this is an evident Argument, that for the most part, we Are more ready to hear the confessions of the Rich, than of the Poor.
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And that this is so, is plain by this. If any such of us be taking the confession of any Poor man;
And that this is so, is plain by this. If any such of us be taking the Confessi of any Poor man;
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and word be brought us that such a Lord, or such a Lady is come, we presently arise in hast,
and word be brought us that such a Lord, or such a Lady is come, we presently arise in haste,
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and dismissing the Poor man, hie us away to my Lord, or to my Lady.
and dismissing the Poor man, high us away to my Lord, or to my Lady.
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And why is this? but because we are covetous, and love honour, and are tickled,
And why is this? but Because we Are covetous, and love honour, and Are tickled,
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if we can make our braggs, that more Lords and Ladies make their confessions to us, then to others:
if we can make our brags, that more lords and Ladies make their confessions to us, then to Others:
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in the mean time we make mention of the Poor Saints.
in the mean time we make mention of the Poor Saints.
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But how, and in what manner we be have our selves towards those Rich ones, God the righteous Judge knoweth.
But how, and in what manner we be have our selves towards those Rich ones, God the righteous Judge Knoweth.
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Certainly it is our duty to teach them the way of Truth, and uprightness, and in what manner they ought to lead their lives;
Certainly it is our duty to teach them the Way of Truth, and uprightness, and in what manner they ought to led their lives;
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and not, when they desire to have their wicked and unlawful customes indulged, and permitted, to frame and invent many subtil Glosses,
and not, when they desire to have their wicked and unlawful customs indulged, and permitted, to frame and invent many subtle Glosses,
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and shifts, and tell them their leud customs are not repugnant to the Scriptures. Nevertheless we tell them, that which is false.
and shifts, and tell them their lewd customs Are not repugnant to the Scriptures. Nevertheless we tell them, that which is false.
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For the Scripture no where saith, that covetousness, pride, luxury, or the like sins may be indulged, or permitted;
For the Scripture no where Says, that covetousness, pride, luxury, or the like Sins may be indulged, or permitted;
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Neither is this any other than the inventions and council of the malignant one.
Neither is this any other than the Inventions and council of the malignant one.
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Wherefore (my Beloved) those of us, as are such Confessours, do shew unto you not the way of truth, but the way of perdition:
Wherefore (my beloved) those of us, as Are such Confessors, do show unto you not the Way of truth, but the Way of perdition:
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and so we first run head-long into the Pit of eternal perdition, and then also lead you along with us into the same;
and so we First run headlong into the Pit of Eternal perdition, and then also led you along with us into the same;
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there is onely this difference, that we shall be thrust lowermost, and you cast upon us into those pains.
there is only this difference, that we shall be thrust lowermost, and you cast upon us into those pains.
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But though ye rich men are not so deeply plunged into those pains as we; yet your condition shall not therefore be the better;
But though you rich men Are not so deeply plunged into those pains as we; yet your condition shall not Therefore be the better;
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seeing your own Reason, and Conscience often tells you, that we in no wise shew unto you the right, and safe way.
seeing your own Reason, and Conscience often tells you, that we in no wise show unto you the right, and safe Way.
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Further more, we in duty ought also (beloved) when we are in the Pulpit, to preach unto you the right way,
Further more, we in duty ought also (Beloved) when we Are in the Pulpit, to preach unto you the right Way,
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and in few words, without lying and glossing, to shew unto you the very truth. Which if it ever were needful to do, is now much more needful. But alas!
and in few words, without lying and glossing, to show unto you the very truth. Which if it ever were needful to do, is now much more needful. But alas!
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the most of us, are too too foolish, and cowardly, and stand more in awe of men, than of God.
the most of us, Are too too foolish, and cowardly, and stand more in awe of men, than of God.
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Now the reason of this is, that in these our times, matters are come to that pass, that if any of us will speak the very truth, he will hardly be tollerated almost in any Monastery, nor suffered to Preach:
Now the reason of this is, that in these our times, matters Are come to that pass, that if any of us will speak the very truth, he will hardly be tolerated almost in any Monastery, nor suffered to Preach:
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and presently another shall be put into his place, who will reject, and confute whatever the former hath said.
and presently Another shall be put into his place, who will reject, and confute whatever the former hath said.
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Truly (Beloved) things are not right among us; therefore I will not be partial, but speak the Truth.
Truly (beloved) things Are not right among us; Therefore I will not be partial, but speak the Truth.
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Nay, rather I will (as the Lord shall enable me) simply set before all our eyes in general, of what state or condition soever we be, our vices, and failings:
Nay, rather I will (as the Lord shall enable me) simply Set before all our eyes in general, of what state or condition soever we be, our vices, and failings:
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let what will befal me therefore; I will endure it all willingly, for the love of my Lord God.
let what will befall me Therefore; I will endure it all willingly, for the love of my Lord God.
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He of you (Beloved) who is without sin, (if there be such a one) let him cast the first stone at them I have mentioned.
He of you (beloved) who is without since, (if there be such a one) let him cast the First stone At them I have mentioned.
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What I have hitherto spoken, may, at the first view, seem as if I had onely aimed at my Brethren of our Order.
What I have hitherto spoken, may, At the First view, seem as if I had only aimed At my Brothers of our Order.
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But my intention was nothing less, than onely to mark out them: but my reproof was directed against all those, together with our selves, who hear confessions,
But my intention was nothing less, than only to mark out them: but my reproof was directed against all those, together with our selves, who hear confessions,
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and are Preachers of the Word:
and Are Preachers of the Word:
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whether they be Pastors, or Priests, or of some Religious Order, of what rank soever they be, to whom the aforesaid Authority is committed, and given:
whither they be Pastors, or Priests, or of Some Religious Order, of what rank soever they be, to whom the aforesaid authority is committed, and given:
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To all these (I would have you to understand) was my discourse directed. Here now I should say something of the Bishops and other Prelates of great Authority,
To all these (I would have you to understand) was my discourse directed. Here now I should say something of the Bishops and other Prelates of great authority,
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and Power, who hold many Churches. But I suppose here is not any one present.
and Power, who hold many Churches. But I suppose Here is not any one present.
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Nevertheless, least any should think, that if I pass over these in silence, I do it for fear of them,
Nevertheless, lest any should think, that if I pass over these in silence, I do it for Fear of them,
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or upon some other consideration, as if I would flatter, and seek to curry favour; I shall (I say therefore) say something of them:
or upon Some other consideration, as if I would flatter, and seek to curry favour; I shall (I say Therefore) say something of them:
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and there will not be wanting some, or other it may be, that will go and tell them what I say;
and there will not be wanting Some, or other it may be, that will go and tell them what I say;
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which thing I shall not at all mislike, nor be troubled at.
which thing I shall not At all mislike, nor be troubled At.
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Certainly, in what Province soever any Bishoprick is, the Bishop is the Pastor of that Province,
Certainly, in what Province soever any Bishopric is, the Bishop is the Pastor of that Province,
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how far soever the bounds of his Jurisdiction or Diocess extends.
how Far soever the bounds of his Jurisdiction or Diocese extends.
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He is, I say the Pastor, and Head of his Bishoprick, and that, for to feed his People;
He is, I say the Pastor, and Head of his Bishopric, and that, for to feed his People;
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and to take all vigilant care, that the whole Flock committed to his charge, be trained up in the due observation of Christian Religion and Christian Ordinances. But alas!
and to take all vigilant care, that the Whole Flock committed to his charge, be trained up in the due observation of Christian Religion and Christian Ordinances. But alas!
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when as now for the most part the Pastors are blind, no wonder, if their sheep go astray,
when as now for the most part the Pastors Are blind, no wonder, if their sheep go astray,
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and become a prey for Wolves.
and become a prey for Wolves.
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But what need I use many words, when you easily perceive what I hint at? I fear truly, that many of our great Priests,
But what need I use many words, when you Easily perceive what I hint At? I Fear truly, that many of our great Priests,
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and potent Prelates, who hold at one time many Churches, are likewise held and entangled themselves in many, and grievous sins;
and potent Prelates, who hold At one time many Churches, Are likewise held and entangled themselves in many, and grievous Sins;
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and are sometimes even worse than thieves, and robbers;
and Are sometime even Worse than thieves, and robbers;
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for these onely rob men of their Goods, but these wicked, and unworthy Priests, rob and plunder even God of his Goods;
for these only rob men of their Goods, but these wicked, and unworthy Priests, rob and plunder even God of his Goods;
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for all Church livings are Gods, and his Almes, which of right he hath given to none,
for all Church livings Are God's, and his Alms, which of right he hath given to none,
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but to such, as are careful to spend them in his service.
but to such, as Are careful to spend them in his service.
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But when it comes to pass, that such a Priest loden with many Churches, dyes, what kind of Will and Testament leaveth he to his Heirs? Verily, a lamentable one;
But when it comes to pass, that such a Priest laden with many Churches, dies, what kind of Will and Testament Leaveth he to his Heirs? Verily, a lamentable one;
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for the same way, which he walked in himself, doth he shew unto his Heirs.
for the same Way, which he walked in himself, does he show unto his Heirs.
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For his Heirs greedily catch his Goods, and hasten with them to the same place of Perdition, whither he is gone before.
For his Heirs greedily catch his Goods, and hasten with them to the same place of Perdition, whither he is gone before.
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At least if they dye without Restitution, I am not able in a short Discourse to express,
At least if they die without Restitution, I am not able in a short Discourse to express,
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how dangerous their estate and condition is. But let him who is without sin among you, cast the first stone at them.
how dangerous their estate and condition is. But let him who is without since among you, cast the First stone At them.
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And now in the next place, I must have a word to the Secular Priests, of inferiour rank;
And now in the next place, I must have a word to the Secular Priests, of inferior rank;
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many of whom (I fear) do too too sinfully, and dangerously lead their lives:
many of whom (I Fear) do too too sinfully, and dangerously led their lives:
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Plainly, whatever Priest follows the course of Gamesters, and Fornicators, such a one is worse than Judas, who betrayed our Lord and Saviour:
Plainly, whatever Priest follows the course of Gamesters, and Fornicators, such a one is Worse than Judas, who betrayed our Lord and Saviour:
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as it may easily be proved. For Judas was a thief, a slippery fellow, a betrayer of our Lord Jesus Christ.
as it may Easily be proved. For Judas was a thief, a slippery fellow, a betrayer of our Lord jesus christ.
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But a Priest, he hath an Ecclesiastical Benefice, which is Gods, who therefore hath granted it to him, that he should perform his Office,
But a Priest, he hath an Ecclesiastical Benefice, which is God's, who Therefore hath granted it to him, that he should perform his Office,
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and permits him to take of it what is necessary for life, and what he cannot without inconvenience want;
and permits him to take of it what is necessary for life, and what he cannot without inconvenience want;
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but if any thing remain over and above, seeing that is totally Gods;
but if any thing remain over and above, seeing that is totally God's;
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if he restore not to God in his poor Members, but spends it upon some other unlawful use;
if he restore not to God in his poor Members, but spends it upon Some other unlawful use;
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such a one truly commits a worse theft than Judas did.
such a one truly commits a Worse theft than Judas did.
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For such a Priest consumes the Goods of his God at Dice, and divers other wayes doth wast the Almes given to the poor, truly worse than Judas did.
For such a Priest consumes the Goods of his God At Dice, and diverse other ways does wast the Alms given to the poor, truly Worse than Judas did.
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Furthermore, such a Priest with the same impure hands, fears not to handle his God upon the Altar, with which he hath touched filthily a vile Harlot;
Furthermore, such a Priest with the same impure hands, fears not to handle his God upon the Altar, with which he hath touched filthily a vile Harlot;
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and kisseth her with the same mouth, by which God entred; and gives her his heart, which he ought to devote to God alone;
and Kisses her with the same Mouth, by which God entered; and gives her his heart, which he ought to devote to God alone;
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and at last breaks his Vow, and Oath, which he made unto God, and therewith betrayes God,
and At last breaks his Voelli, and Oath, which he made unto God, and therewith betrays God,
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when he joyns himself to a woman, when as he ought to be united to God onely:
when he joins himself to a woman, when as he ought to be united to God only:
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neither doth it suffice him, to do this (as Judas did) but once, but he doth it often.
neither does it suffice him, to do this (as Judas did) but once, but he does it often.
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Truly, Judas did but once receive the Lord in the Sacrament;
Truly, Judas did but once receive the Lord in the Sacrament;
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and peradventure he neither was consecrated, as is the Priest, nor had made a Vow of continence, as doth the Priest.
and Peradventure he neither was consecrated, as is the Priest, nor had made a Voelli of continence, as does the Priest.
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From hence therefore do you your selves now judge (Beloved) whether such a Priest be not worse than even Judas himself.
From hence Therefore do you your selves now judge (beloved) whither such a Priest be not Worse than even Judas himself.
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Verily, I am sufficiently afraid, that many now adayes out-strip Judas. But let all such (I beseech them) consider the frailty of their condition,
Verily, I am sufficiently afraid, that many now adays outstrip Judas. But let all such (I beseech them) Consider the frailty of their condition,
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and uncertainty of their life, and from their hearts amend their lifes; which of all things doth most concern them.
and uncertainty of their life, and from their hearts amend their life's; which of all things does most concern them.
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Truly, I cannot but extreamly wonder, that any woman can be guilty of so much presumption,
Truly, I cannot but extremely wonder, that any woman can be guilty of so much presumption,
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as to dare to suffer her self once to be touched by any Priest.
as to Dare to suffer her self once to be touched by any Priest.
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But now if Secular Priests, who are subject to the foresaid vices, are worse than Judas the Traytor:
But now if Secular Priests, who Are Subject to the foresaid vices, Are Worse than Judas the Traitor:
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we, who are called the Religious, and live in Sacred Monastical Orders, if we commit the like, we certainly are yet far more wicked.
we, who Are called the Religious, and live in Sacred Monastical Order, if we commit the like, we Certainly Are yet Far more wicked.
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But if a Prelate commit such like, his sins are yet more grievous. If a Bishop, he sins yet more notorious.
But if a Prelate commit such like, his Sins Are yet more grievous. If a Bishop, he Sins yet more notorious.
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If lastly the Pope, his sins of all others were the worst, and most heavy.
If lastly the Pope, his Sins of all Others were the worst, and most heavy.
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For by how much the higher the station is, by so much the more grievous is the fall, and greater the fault.
For by how much the higher the station is, by so much the more grievous is the fallen, and greater the fault.
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But if a Virgin dedicated to God, a Monastical Virgin, shall commit any of these things, she doth exceeding enormously sin.
But if a Virgae dedicated to God, a Monastical Virgae, shall commit any of these things, she does exceeding enormously since.
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For such a one ought both in body and Soul to conform her self according to the example of the Virgin Mother.
For such a one ought both in body and Soul to conform her self according to the Exampl of the Virgae Mother.
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For as our Lady the Glorious Virgin, brought forth her only Son without any violation of her Virginity;
For as our Lady the Glorious Virgae, brought forth her only Son without any violation of her Virginity;
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so all the consecrated Virgins have made a Vow to follow the example of the Most Blessed Mother, in all chastity;
so all the consecrated Virgins have made a Voelli to follow the Exampl of the Most Blessed Mother, in all chastity;
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that they may be the better enabled to breed, and bring forth God, the Son of God continually in their hearts.
that they may be the better enabled to breed, and bring forth God, the Son of God continually in their hearts.
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But who is there here without sin? If such a one there be, let him first cast a stone at all these, I have mentioned. But who is there Here without since? If such a one there be, let him First cast a stone At all these, I have mentioned.
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But now whilst I stay over-long in reproving onely Spiritual Persons, or the Clergy; you Seculars and Lay-people may suppose I have forgot you:
But now while I stay overlong in reproving only Spiritual Persons, or the Clergy; you Seculars and Lay people may suppose I have forgotten you:
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Therefore now I must bring you forth into view also.
Therefore now I must bring you forth into view also.
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For neither are you without sin, but even as we, so are ye in many things reproveable.
For neither Are you without since, but even as we, so Are you in many things reprovable.
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But there is no reason, why any one should cast all that is said, upon another;
But there is no reason, why any one should cast all that is said, upon Another;
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but rather examine himself, and his own heart;
but rather examine himself, and his own heart;
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where I believe (if he do it as he ought) he will find so much business at home, that he will hardly be mindful of others faults.
where I believe (if he do it as he ought) he will find so much business At home, that he will hardly be mindful of Others Faults.
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But I beseech you (Beloved) do not take grievously those things, which I am now about to speak.
But I beseech you (beloved) do not take grievously those things, which I am now about to speak.
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Truly, I shall begin with the Supream Judges and Magistrates of this City.
Truly, I shall begin with the Supreme Judges and Magistrates of this city.
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You therefore my Lords the Judges & Magistrates, (if any of you be here) tell me I beseech you,
You Therefore my lords the Judges & Magistrates, (if any of you be Here) tell me I beseech you,
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how stands it, and what agreement is there between you and God? Ye your selves know that ye admit no man into your Order,
how Stands it, and what agreement is there between you and God? the your selves know that you admit no man into your Order,
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except he be of sufficient age, and have his lawful Wife. And this you do justly enough.
except he be of sufficient age, and have his lawful Wife. And this you do justly enough.
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But why this is done, ye do not in the mean time well understand.
But why this is done, you do not in the mean time well understand.
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Heretofore in old time, the antient Judges did very carefully and with much prudence enact this;
Heretofore in old time, the ancient Judges did very carefully and with much prudence enact this;
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that no young men should be admitted in their Order; but such as had first arrived at a Just age;
that no young men should be admitted in their Order; but such as had First arrived At a Just age;
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that so in that time they might a• … ain to the knowledge of the Civil, Imperial, and Provincial Laws;
that so in that time they might a• … ain to the knowledge of the Civil, Imperial, and Provincial Laws;
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and learn the Laws of their Ancestors, and Statutes of their Countrey.
and Learn the Laws of their Ancestors, and Statutes of their Country.
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And when they had arrived at a fitting age, and had thoroughly learned all these Lawes;
And when they had arrived At a fitting age, and had thoroughly learned all these Laws;
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If they were also Just men, and endowed with the fear of the Lord; so that they might be accounted worthy of trust, and fit for such an Office;
If they were also Just men, and endowed with the Fear of the Lord; so that they might be accounted worthy of trust, and fit for such an Office;
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then at last did the Antients chuse them, and receive them into their Number.
then At last did the Ancients choose them, and receive them into their Number.
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That all, who are of your Order, ought to have lawful Wives, it was therefore ordained,
That all, who Are of your Order, ought to have lawful Wives, it was Therefore ordained,
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least they should desire in their hearts or minds any other women, besides their own Wives.
lest they should desire in their hearts or minds any other women, beside their own Wives.
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Here now, I beseech you, my Lords examine your selves, whether you be exact Immitators of your Ancestors.
Here now, I beseech you, my lords examine your selves, whither you be exact Immitators of your Ancestors.
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Truly, it doth not so appear to me. For you admit many into your Order for favour and affection onely;
Truly, it does not so appear to me. For you admit many into your Order for favour and affection only;
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and admit such to sit upon the Judgement Seat, who, as it is sufficiently known, have no fear of God;
and admit such to fit upon the Judgement Seat, who, as it is sufficiently known, have no Fear of God;
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love riches, and receive money where ever they can get it, caring not at all whether lawfully or unlawfully.
love riches, and receive money where ever they can get it, caring not At all whither lawfully or unlawfully.
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But truely such gifts and rewards, which are thus received, whilst they are in Judgement, do subvert, and pervert Judgement and Justice.
But truly such Gifts and rewards, which Are thus received, while they Are in Judgement, do subvert, and pervert Judgement and justice.
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Furthermore, you receive Adulterers into your Number, which, yet is altogether unlawful, and in special manner forbidden, that such should be admitted to sit in Judgement;
Furthermore, you receive Adulterers into your Number, which, yet is altogether unlawful, and in special manner forbidden, that such should be admitted to fit in Judgement;
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whose lives are contrary to God, and good Lawes. And for this cause oftentimes false, and unjust Judgements are passed;
whose lives Are contrary to God, and good Laws. And for this cause oftentimes false, and unjust Judgments Are passed;
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which doubtless the Lord God, the Supream Judge, will heavily revenge at the last day, upon all those, who have given them.
which doubtless the Lord God, the Supreme Judge, will heavily revenge At the last day, upon all those, who have given them.
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For the Lord himself hath appointed Justice; and Judgement is his. If any one therefore turn Gods Justice, into Injustice;
For the Lord himself hath appointed justice; and Judgement is his. If any one Therefore turn God's justice, into Injustice;
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he will certainly not suffer it long to pass unrevenged.
he will Certainly not suffer it long to pass unrevenged.
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Behold my Lords, ye that are Judges and Rulers of the People, I have chosen to begin with you;
Behold my lords, you that Are Judges and Rulers of the People, I have chosen to begin with you;
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because you hold the Supream Power of Judicature. If you therefore reform and amend the Supream Judicatories, of which ye are Presidents;
Because you hold the Supreme Power of Judicature. If you Therefore reform and amend the Supreme Judges, of which you Are Presidents;
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the inferiour will easily after your example be reformed: because your Authority will sway with them, and bring it to pass.
the inferior will Easily After your Exampl be reformed: Because your authority will sway with them, and bring it to pass.
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But if there be neglect on your part in this matter;
But if there be neglect on your part in this matter;
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what ever is done amiss in inferiour Courts, will be charged upon you, as being mostly the cause of it.
what ever is done amiss in inferior Courts, will be charged upon you, as being mostly the cause of it.
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Believe me, your condition is very dangerous, except you amend your lifes. For doubless Justice is no small matter in the sight of God;
Believe me, your condition is very dangerous, except you amend your life's. For doubtless justice is no small matter in the sighed of God;
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but is a business full of difficulty.
but is a business full of difficulty.
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And we see in the Old Testament, how God was wont grievously to revenge unjust Judgements, Adultery, and Pride:
And we see in the Old Testament, how God was wont grievously to revenge unjust Judgments, Adultery, and Pride:
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And doubtless he doth the same at this day; although we are grown so sottish, and stupid, as not to perceive it.
And doubtless he does thee same At this day; although we Are grown so sottish, and stupid, as not to perceive it.
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Beloved, if it be not burdensome to you, I will briefly tell you a strange, and terrible thing;
beloved, if it be not burdensome to you, I will briefly tell you a strange, and terrible thing;
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namely, how great mischiefs, and grievous sins had their rise from one act of Adultery, within these few years.
namely, how great mischiefs, and grievous Sins had their rise from one act of Adultery, within these few Years.
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Neither will I tell you a Dream, or a Fable; but what I my self know to be true.
Neither will I tell you a Dream, or a Fable; but what I my self know to be true.
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When I were in the thirtieth year of my age, and by the Order of my Superiours followed my Studies in a certain Town;
When I were in the thirtieth year of my age, and by the Order of my Superiors followed my Studies in a certain Town;
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I be came familiarly acquainted with two Citizens of the place. They were both young men, and very rich Merchants.
I be Come familiarly acquainted with two Citizens of the place. They were both young men, and very rich Merchant's.
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These two loved one the other entirely, and managed their Trade in common: they had both of them young Wises much alike;
These two loved one the other entirely, and managed their Trade in Common: they had both of them young Wises much alike;
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who did also no less love one another.
who did also no less love one Another.
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And when it happened at any time, that either of them went from home about business; (such trust and confidence had they in each other) he alwayes committed his Wife, his House,
And when it happened At any time, that either of them went from home about business; (such trust and confidence had they in each other) he always committed his Wife, his House,
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and all his Goods to the others care. It fell out, that after I had been acquainted with them about a year;
and all his Goods to the Others care. It fell out, that After I had been acquainted with them about a year;
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One of their Wives, came to me at a certain time, and privately told me, with a mournful voice, and many tears;
One of their Wives, Come to me At a certain time, and privately told me, with a mournful voice, and many tears;
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That she had been, of a long time, an heinous sinner, and that she should be no better than a fire-brand of Hell.
That she had been, of a long time, an heinous sinner, and that she should be no better than a firebrand of Hell.
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Which when she had said, she shed such abundance of tears, that she could not speak one word more:
Which when she had said, she shed such abundance of tears, that she could not speak one word more:
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I being moved with her tears, and suffering with her, in her sorrow, I desired her to lay open the cause of so great a sadness, promising her, by Gods assistance, (whose mercy I told her was infinite) to give her faithful Council.
I being moved with her tears, and suffering with her, in her sorrow, I desired her to lay open the cause of so great a sadness, promising her, by God's assistance, (whose mercy I told her was infinite) to give her faithful Council.
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At last, she taking heart, she said, Ah Sir, my Daughter N. is not ligitimate, but begot in adultery by my Husbands Friend.
At last, she taking heart, she said, Ah Sir, my Daughter N. is not ligitimate, but begotten in adultery by my Husbands Friend.
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For when, above five years ago, my Husband was a great while from home, his Friend upon a certain time, abusing that too much confidence, which you know, we have in one another;
For when, above five Years ago, my Husband was a great while from home, his Friend upon a certain time, abusing that too much confidence, which you know, we have in one Another;
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whilst we were familiarly conversing together, fell at last in the sin of adultery with me;
while we were familiarly conversing together, fell At last in the since of adultery with me;
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and of him I conceived my foresaid Daughter N. Furthermore to aggravate my damnation, I never made confession of this sin, after this my fall;
and of him I conceived my foresaid Daughter N. Furthermore to aggravate my damnation, I never made Confessi of this since, After this my fallen;
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but like the Traytor Judas, have nine times since received with polluted heart and mouth, the most Holy Body of our Lord.
but like the Traitor Judas, have nine times since received with polluted heart and Mouth, the most Holy Body of our Lord.
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When I heard this, I wished her, if she desired right advice, to tell me the naked truth,
When I herd this, I wished her, if she desired right Advice, to tell me the naked truth,
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whether she had more then once layn with that adulterer; and also, whether he knew that her Daughter N. was his, or no.
whither she had more then once lain with that adulterer; and also, whither he knew that her Daughter N. was his, or no.
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She answered, that they had but once (she thanked God) committed that sin,
She answered, that they had but once (she thanked God) committed that since,
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and that they had both so much repented them of it, that if it could be, they would give any money it were undone.
and that they had both so much repented them of it, that if it could be, they would give any money it were undone.
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Neither could he possibly ever know that N. was his Daughter; because she for certain reasons had alwayes kept that secret to her self.
Neither could he possibly ever know that N. was his Daughter; Because she for certain Reasons had always kept that secret to her self.
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I advised her therefore first, that she should find out some way, whereby she might safely declare the whole matter to her Husband.
I advised her Therefore First, that she should find out Some Way, whereby she might safely declare the Whole matter to her Husband.
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To which she answered, that she durst in no wise do that.
To which she answered, that she durst in no wise do that.
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For, if my Husband (said she) should come to the knowledge of this, I am certain, that he would either kill the adulterer together with me,
For, if my Husband (said she) should come to the knowledge of this, I am certain, that he would either kill the adulterer together with me,
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or else be killed by him; and so this thing would straight be spread abroad among the vulgar.
or Else be killed by him; and so this thing would straight be spread abroad among the Vulgar.
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Then said I, if you dare not attempt this Counfel; yet at least do this by all means;
Then said I, if you Dare not attempt this counsel; yet At least doe this by all means;
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procure that your illigitimate Daughter be placed in some Monastery, and let her in no case have possession of any part of your Husbands estate, together with his true Heirs, to their dammage,
procure that your illigitimate Daughter be placed in Some Monastery, and let her in no case have possession of any part of your Husbands estate, together with his true Heirs, to their damage,
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and the eternal damnation of your Souls;
and the Eternal damnation of your Souls;
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for if she should in herit any part of your Husbands estate, she would possess it unlawfully.
for if she should in herit any part of your Husbands estate, she would possess it unlawfully.
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And you may tell your Husband, that you have devoted that Daughter to Religion, and be urgent with him, to suffer you to fulfil your Vow.
And you may tell your Husband, that you have devoted that Daughter to Religion, and be urgent with him, to suffer you to fulfil your Voelli.
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Accordingly the woman did very oft endeavour it; and I backing her, tryed by many reasons to perswade her Husband;
Accordingly the woman did very oft endeavour it; and I backing her, tried by many Reasons to persuade her Husband;
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but all our endeavours were in vain.
but all our endeavours were in vain.
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At last I again told her plainly, that if she would deliver her own Soul, she must find out some means, in the sweetest manner she could possibly, to declare the whole matter to her Husband;
At last I again told her plainly, that if she would deliver her own Soul, she must find out Some means, in the Sweetest manner she could possibly, to declare the Whole matter to her Husband;
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that so he might not take the business so heinously, as she fear'd; and this, before her Daughter be disposed of in marriage;
that so he might not take the business so heinously, as she feared; and this, before her Daughter be disposed of in marriage;
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that so at last she might be delivered from this dangerous and troublesome remorse of Conscience.
that so At last she might be Delivered from this dangerous and troublesome remorse of Conscience.
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But while she was •oo long in suspence;
But while she was •oo long in suspense;
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It fell out that the two Merchants, by the Mediation and counsel of Friends, made up a match between the ones Son, and the others supposed Daughter;
It fell out that the two Merchant's, by the Mediation and counsel of Friends, made up a match between the ones Son, and the Others supposed Daughter;
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but indeed between the Brother and Sister, who being thus incestuously joyned, wonderfully loved one the other.
but indeed between the Brother and Sister, who being thus incestuously joined, wonderfully loved one the other.
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When I beheld so great iniquity, out of pitty suffering with these miserable People;
When I beheld so great iniquity, out of pity suffering with these miserable People;
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I tryed divers wayes, if by any means they might be seperated the one from the other.
I tried diverse ways, if by any means they might be separated the one from the other.
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But when I saw I a sailed nothing, and that the fore-named Virgin N. was with child by her Brother, her Husband;
But when I saw I a sailed nothing, and that the forenamed Virgae N. was with child by her Brother, her Husband;
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and being called home by the commands of my Superiours;
and being called home by the commands of my Superiors;
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I counselled her, that had committed the first Sin and Adultery, that she should discover in confession her whole sorrow to one Brother N. a pious and learned man, and follow his advice. And so I departed.
I counseled her, that had committed the First since and Adultery, that she should discover in Confessi her Whole sorrow to one Brother N. a pious and learned man, and follow his Advice. And so I departed.
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But how unhappily these matters afterwards succeeded with them, (as that Brother wrote me word) I am hardly able to express.
But how unhappily these matters afterwards succeeded with them, (as that Brother wrote me word) I am hardly able to express.
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And truly, all this Story is of my own knowledge.
And truly, all this Story is of my own knowledge.
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Therefore how many probably may there be of Brothers and Sisters, and other near kindred, which I know nothing of, which may in other places be joyned together in Matrimony.
Therefore how many probably may there be of Brother's and Sisters, and other near kindred, which I know nothing of, which may in other places be joined together in Matrimony.
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Truly, I fear, that there is a certain Father (which verily is not fit to be spoken of) that doth commit Incest and Adultry with his own Daughter.
Truly, I Fear, that there is a certain Father (which verily is not fit to be spoken of) that does commit Incest and Adultery with his own Daughter.
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Plainly (Beloved) it can not be spoken how many and grievous sins have their birth and original out of Luxury and Adultry.
Plainly (beloved) it can not be spoken how many and grievous Sins have their birth and original out of Luxury and Adultery.
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Take it for certain, that Adultry is an enormous crime, and very odious to God. Therefore hath Hell enlarged it's mouch without bound.
Take it for certain, that Adultery is an enormous crime, and very odious to God. Therefore hath Hell enlarged it's mouch without bound.
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Believe me an Adulterer, or Adulteress is in a manner worse then a Thief or Robber.
Believe me an Adulterer, or Adulteress is in a manner Worse then a Thief or Robber.
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For a Thief, and a Robber do but take away a man's temporal Goods. But an Adulterer, or Adulteress, do commit a more heinous crime by committing Adultry.
For a Thief, and a Robber do but take away a Man's temporal Goods. But an Adulterer, or Adulteress, do commit a more heinous crime by committing Adultery.
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For God himself instituted Matrimony, and therefore it is properly His, and He himself doth so strongly joyn twain mutually together in all faithfulness, that they are called one Body,
For God himself instituted Matrimony, and Therefore it is properly His, and He himself does so strongly join twain mutually together in all faithfulness, that they Are called one Body,
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and ought not to be guilty of the least unfaithfulness one to the other, since they have both vowed and promised to God, that they would constantly be faithful the one to the other.
and ought not to be guilty of the lest unfaithfulness one to the other, since they have both vowed and promised to God, that they would constantly be faithful the one to the other.
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A Thief therefore (as I said) and a Robber takes away a man's Goods.
A Thief Therefore (as I said) and a Robber Takes away a Man's Goods.
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But an Adulterer and Adulteress incur the guilt of perjury, and therefore steal that which belongeth to God,
But an Adulterer and Adulteress incur the guilt of perjury, and Therefore steal that which belongeth to God,
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and asmuch as in them is, spoil and rob him. For certainly, sacred Wedlock is ordained of God himself, that it might be his;
and as as in them is, spoil and rob him. For Certainly, sacred Wedlock is ordained of God himself, that it might be his;
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and that men in much faithfulness and sanctity might beget Children; to this end, that his Kingdom might be filled.
and that men in much faithfulness and sanctity might beget Children; to this end, that his Kingdom might be filled.
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Hence therefore now you your selves gather, whither Adultry be not far worse then Theft and Rapine;
Hence Therefore now you your selves gather, whither Adultery be not Far Worse then Theft and Rapine;
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when as Adulterers steal that, which is Gods: But Thieves & Robbers only take away what is mans.
when as Adulterers steal that, which is God's: But Thieves & Robbers only take away what is men.
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Wherefore (Beloved) beware of Adultry, because it is a grievous and enormous wickedness.
Wherefore (beloved) beware of Adultery, Because it is a grievous and enormous wickedness.
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Truly, If I would go about to lay open all the dangers and evills springing out of Adultry, this whole day would hardly suffice,
Truly, If I would go about to lay open all the dangers and evils springing out of Adultery, this Whole day would hardly suffice,
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and yet I fear I have already been to tedious.
and yet I Fear I have already been to tedious.
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I should now speak of Pride, of covetous men, of Soldiers, & their Comrades, and Wives, of handy crafts men, and their Wives;
I should now speak of Pride, of covetous men, of Soldiers, & their Comrades, and Wives, of handy crafts men, and their Wives;
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but the time doth not permit.
but the time does not permit.
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Truly, I have yet many things, which I shall say in their due time, except I be silenced from preaching.
Truly, I have yet many things, which I shall say in their due time, except I be silenced from preaching.
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But I warn you beloved, let not any one hit another in the Teeth with these things which ye have heard,
But I warn you Beloved, let not any one hit Another in the Teeth with these things which you have herd,
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because I have only touched the vices of some. For we are all guilty and obnoxious to sin.
Because I have only touched the vices of Some. For we Are all guilty and obnoxious to since.
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But if there be any one here without Sin, let him first cast a stone at them, whom I have mentioned.
But if there be any one Here without since, let him First cast a stone At them, whom I have mentioned.
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Believe me, as things are with us at present, it doth exceedingly concern us, that with what speed possible, we should amend our lives. Otherwise except we so do;
Believe me, as things Are with us At present, it does exceedingly concern us, that with what speed possible, we should amend our lives. Otherwise except we so do;
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there are some among you, who may live till that time, wherein God Almighty may permit some grievous,
there Are Some among you, who may live till that time, wherein God Almighty may permit Some grievous,
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and unusual distress, and pressure to happen to men. But arise now, and let us pray the Lords Prayer, and repeat the Angels salutation.
and unusual distress, and pressure to happen to men. But arise now, and let us pray the lords Prayer, and repeat the Angels salutation.
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The Masters second Sermon to the vulgar People.
The Masters second Sermon to the Vulgar People.
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THE Gospel for this present day, Beloved, is that, where the Lord saith to the multitudes, and to the chief Priests:
THE Gospel for this present day, beloved, is that, where the Lord Says to the Multitudes, and to the chief Priests:
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Who among you convinceth me of Sin? If I say the Truth, why do ye not believe me? He that is of God, heareth the Words of God; Who among you Convinces me of since? If I say the Truth, why do you not believe me? He that is of God, hears the Words of God;
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For this cause ye hear not, because ye are not of God. For this cause you hear not, Because you Are not of God.
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This Gospel is long, and because I hope most of you have heard it of your Pastors to day;
This Gospel is long, and Because I hope most of you have herd it of your Pastors to day;
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omitting it, I do make my Discourse so much the shorter. But before I begin to obtain Grace, let us call upon the Mother of Mercy,
omitting it, I do make my Discourse so much the shorter. But before I begin to obtain Grace, let us call upon the Mother of Mercy,
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and all Grace, saying Ave Mary, &c. Truly (Beloved) of right, when as to day, the Lords-day after the Lords Passion is Celebrated, I ought to Preach of the Passion:
and all Grace, saying Have Marry, etc. Truly (beloved) of right, when as to day, the Lord's day After the lords Passion is Celebrated, I ought to Preach of the Passion:
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but I have so many things to speak of, that that cannot be done at this time.
but I have so many things to speak of, that that cannot be done At this time.
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For it is exceeding necessary, that we should be spoke to of our sins and failings.
For it is exceeding necessary, that we should be spoke to of our Sins and failings.
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Nevertheless, if it may be commodiously done, I have purposed upon some convenient day this week, to Preach a Sermon of the venerable Sacrament;
Nevertheless, if it may be commodiously done, I have purposed upon Some convenient day this Week, to Preach a Sermon of the venerable Sacrament;
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who namely have right to come unto it, and who not: and what it is hindreth them, who ought not to come.
who namely have right to come unto it, and who not: and what it is hindereth them, who ought not to come.
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Afterwards also, I shall make a Sermon upon the most bitter Passion of our Lord Jesus Christ.
Afterwards also, I shall make a Sermon upon the most bitter Passion of our Lord jesus christ.
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And indeed at this time, Beloved, I can say nothing to ye, unless I do speak of the Community by their several Names and Titles.
And indeed At this time, beloved, I can say nothing to you, unless I do speak of the Community by their several Names and Titles.
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Wherefore also I would have you take this advice, that if any be here, to whom my discourse shall not belong, let not them wrest it as spoken to them;
Wherefore also I would have you take this Advice, that if any be Here, to whom my discourse shall not belong, let not them wrest it as spoken to them;
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neither let them judge them, to whom peradventure it shall belong; but give God thanks, that he hath preserved them from evil:
neither let them judge them, to whom Peradventure it shall belong; but give God thanks, that he hath preserved them from evil:
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But they, who shall understand themselves to be guilty, and whom my discourse shall note, let them the more speedily repent, and amend their lives.
But they, who shall understand themselves to be guilty, and whom my discourse shall note, let them the more speedily Repent, and amend their lives.
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For this will be exceedingly necessary for them to do. This common true saying is found in almost every man's mouth;
For this will be exceedingly necessary for them to do. This Common true saying is found in almost every Man's Mouth;
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when we say that Adam and Eve did exceeding wickedly, whilst they followed the Devil, and transgressed the Commandment of the Lord their God.
when we say that Adam and Eve did exceeding wickedly, while they followed the devil, and transgressed the Commandment of the Lord their God.
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But if any one rightly did weigh it, how many (do we think) would he find now a dayes entangled in more grievous sins,
But if any one rightly did weigh it, how many (do we think) would he find now a days entangled in more grievous Sins,
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then Adam and Eve were? Certainly, every rash, and swaggering Soldier, and his proud, and lascivious Wife, do commit far more and greater evils, then Adam and Eve did.
then Adam and Eve were? Certainly, every rash, and swaggering Soldier, and his proud, and lascivious Wife, do commit Far more and greater evils, then Adam and Eve did.
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Eve indeed followed the Devil, and violated the Command of God.Eve indeed followed the devil, and violated the Command of God.
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Adam also had respect to the Woman, and being willing to please her, he transgressed the precept of God.Adam also had respect to the Woman, and being willing to please her, he transgressed the precept of God.
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But presently for the violation of this one command, they were both driven out of Paradise:
But presently for the violation of this one command, they were both driven out of Paradise:
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and in such a manner hath the wrath of Divine vengeance raged against them, and all their posterity;
and in such a manner hath the wrath of Divine vengeance raged against them, and all their posterity;
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that from that time, for the space of five thousand years, it suffered none to enter into the Kingdom of Heaven.
that from that time, for the Molle of five thousand Years, it suffered none to enter into the Kingdom of Heaven.
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And in the mean while Adam and Eve, were compelled so long in the Limbo of Hell, to wait in expectation,
And in the mean while Adam and Eve, were compelled so long in the Limbo of Hell, to wait in expectation,
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until that fullness of time came, wherein God the Father did vouchsafe to deliver them by his only begotten Son.
until that fullness of time Come, wherein God the Father did vouchsafe to deliver them by his only begotten Son.
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Truly (Beloved) I know that Adam and Eve never neglected, but this one command;
Truly (beloved) I know that Adam and Eve never neglected, but this one command;
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neither have I found in Scripture that they committed any other grievous sin. If therefore Almighty God hath so severely & horribly revenged upon them this one sin;
neither have I found in Scripture that they committed any other grievous since. If Therefore Almighty God hath so severely & horribly revenged upon them this one since;
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there is no cause certainly, why these proud, immodest, and vain Women do discommend them for many things,
there is no cause Certainly, why these proud, immodest, and vain Women do discommend them for many things,
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and accuse them of many crimes. For verily be certain of this;
and accuse them of many crimes. For verily be certain of this;
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if these Women go on in those courses, and actions, in which at present they live;
if these Women go on in those courses, and actions, in which At present they live;
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I know not what will become of them.
I know not what will become of them.
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For they, not once only as Eve did, do transgress the Divine Commandment, but too too oft, in divers manners, at divers times, and seasons.
For they, not once only as Eve did, do transgress the Divine Commandment, but too too oft, in diverse manners, At diverse times, and seasons.
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Wherefore ye proud, foolish, and rash Women, repent at last, I beseech you:
Wherefore you proud, foolish, and rash Women, Repent At last, I beseech you:
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especially since ye know that the Lord of Majesty, whom ye offend by your iniquities hath so grievously taken vengeance upon Eve for sin;
especially since you know that the Lord of Majesty, whom you offend by your iniquities hath so grievously taken vengeance upon Eve for since;
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yea also, and doth yet daily even too severely take vengeance; as ye in the pains and distresses of child-bearing learn by your own experience.
yea also, and does yet daily even too severely take vengeance; as you in the pains and Distresses of childbearing Learn by your own experience.
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Repent, Repent, I say, ye Women beloved in Christ. Otherwise except ye so do, certain it is ye lead too too dangerous a Lise.
repent, repent, I say, you Women Beloved in christ. Otherwise except you so do, certain it is you led too too dangerous a Lise.
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And truly, it is a thing much to be bewailed, and a thing exceeding pernicious and dangerous, that we, who attend upon the hearing of confessions, should connive at such things in you, whereby we are exposed to as great danger as your selves.
And truly, it is a thing much to be bewailed, and a thing exceeding pernicious and dangerous, that we, who attend upon the hearing of confessions, should connive At such things in you, whereby we Are exposed to as great danger as your selves.
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But your Husbands stand in greater danger, who imitate Adam, in indulging, conniving, and permitting you not once,
But your Husbands stand in greater danger, who imitate Adam, in indulging, conniving, and permitting you not once,
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but frequently to play the Eves. But hear me thou, who ever art such a Husband, such an Adam; Certainly, God hath not committed unto thee thy Eve, for this reason, that thou shouldest suffer her so oft to violate his commands:
but frequently to play the Eves. But hear me thou, who ever art such a Husband, such an Adam; Certainly, God hath not committed unto thee thy Eve, for this reason, that thou Shouldst suffer her so oft to violate his commands:
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but rather for this cause hath he given her unto thee, that thou shouldest keep her,
but rather for this cause hath he given her unto thee, that thou Shouldst keep her,
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and take such care of her, as not to suffer her to neglect so much as one precept.
and take such care of her, as not to suffer her to neglect so much as one precept.
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But now thou dost very carefully regard her, who, when thou oughtest to hinder sin, art a helper of her to commit sin.
But now thou dost very carefully regard her, who, when thou Ought to hinder since, art a helper of her to commit since.
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But whilst you connive at those evils, which she committeth, you your self are not innocent,
But while you connive At those evils, which she Committeth, you your self Are not innocent,
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but are partaker of her sins, and so oft trangress the Divine Commandment.
but Are partaker of her Sins, and so oft transgress the Divine Commandment.
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I exceedingly fear (Beloved) that at this time there may be found some Consessors, who fear not to administer the Holy Sacraments to very many, both Men and Woman, whom notwithstanding they know to lye in some mortal sins.
I exceedingly Fear (beloved) that At this time there may be found Some Consessors, who Fear not to administer the Holy Sacraments to very many, both Men and Woman, whom notwithstanding they know to lie in Some Mortal Sins.
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And most of these, as I fear, at the end of their lives, are drowned in the depths of dispair,
And most of these, as I Fear, At the end of their lives, Are drowned in the depths of despair,
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and so incur the miseries of perpetual damnation.
and so incur the misery's of perpetual damnation.
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For the Devils are very busie about such like worldly men, when they come to dye.
For the Devils Are very busy about such like worldly men, when they come to die.
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For they grievously set before them all the sins, which ever they committed.
For they grievously Set before them all the Sins, which ever they committed.
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And what heart, think ye can those wretches have then, when they have their whole life long been given to this fallacious World;
And what heart, think you can those wretches have then, when they have their Whole life long been given to this fallacious World;
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and when the Devils are so exceeding subtile, and full of craft to deceive? Now therefore, dearly Beloved,
and when the Devils Are so exceeding subtle, and full of craft to deceive? Now Therefore, dearly beloved,
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if any of you know themselves guilty in any of these things, let them blush (I beseech you) before God and Men,
if any of you know themselves guilty in any of these things, let them blush (I beseech you) before God and Men,
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and make hast to reform themselves.
and make haste to reform themselves.
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For it is certain, that many Jews and Pagans are not a little scandalized at your lives.
For it is certain, that many jews and Pagans Are not a little scandalized At your lives.
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Yea, verily the Pagans, when they hear that Men and Women among us are cloathed so shamefully, and immodestly;
Yea, verily the Pagans, when they hear that Men and Women among us Are clothed so shamefully, and immodestly;
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they, as I have been informed by those that heard them, say thus: Christians probably are not true men, because they go cloathed so like beasts;
they, as I have been informed by those that herd them, say thus: Christians probably Are not true men, Because they go clothed so like beasts;
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but peradventure have something in them of the nature of beasts. And ye all know, that the Jews dwell among us here in our Country:
but Peradventure have something in them of the nature of beasts. And you all know, that the jews dwell among us Here in our Country:
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Who, when they hear (and they hear it but too often) how in juriously we treat God by our impious and horrible swearing;
Who, when they hear (and they hear it but too often) how in juriously we Treat God by our impious and horrible swearing;
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say, as it hath been told me by others, nay, and as I have heard my self,
say, as it hath been told me by Others, nay, and as I have herd my self,
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when upon a time I spake with them concerning our Christian Faith: they thus say.
when upon a time I spoke with them Concerning our Christian Faith: they thus say.
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Can we believe that he is our God, whom you say is your God? Certainly, we are thus perswaded, that if your God were of so great power;
Can we believe that he is our God, whom you say is your God? Certainly, we Are thus persuaded, that if your God were of so great power;
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he would in no wise permit, nor suffer it to go unpunished; that you oft do so impiously deal with him with wrathful minds, too oft fwearing, and for-swearing:
he would in no wise permit, nor suffer it to go unpunished; that you oft do so impiously deal with him with wrathful minds, too oft fwearing, and forswearing:
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Doubtless if he were God, he would never bear it.
Doubtless if he were God, he would never bear it.
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Wherefore ye need not doubt, but ye unmeasurably sin, whoever give the reigns to your tongues thus impiously to swear.
Wherefore you need not doubt, but you unmeasurably since, whoever give the reigns to your tongues thus impiously to swear.
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Believe me, God will not suffer this long to go unrevenged, but either here, or in the World to come, where sins are too too bitterly punished;
Believe me, God will not suffer this long to go unrevenged, but either Here, or in the World to come, where Sins Are too too bitterly punished;
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will take vengeance on you for it.
will take vengeance on you for it.
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And you unchast Women, who wear so lascivious and wicked habits, take it for certain, that the most pure and great God will speedily punish terribly the wantonness of your Garments:
And you unchaste Women, who wear so lascivious and wicked habits, take it for certain, that the most pure and great God will speedily Punish terribly the wantonness of your Garments:
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for he will not long endure it.
for he will not long endure it.
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Where is now that honest, chast, modest, and well-ordered Conversation of yours? How hath the Devil robbed you so of it almost all? I fear, I fear truly, that God the just Judge will call you to a severe account for your impudent and sinful manner of life. For he himself saith:
Where is now that honest, chaste, modest, and well-ordered Conversation of yours? How hath the devil robbed you so of it almost all? I Fear, I Fear truly, that God the just Judge will call you to a severe account for your impudent and sinful manner of life. For he himself Says:
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If a Man look upon a Woman, or a Woman upon a Man, if one lust after the other, he hath then committed Adultry in his heart;
If a Man look upon a Woman, or a Woman upon a Man, if one lust After the other, he hath then committed Adultery in his heart;
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and now death is compleated, though yet the act be not done. Whither I pray shall a man turn his Eyes;
and now death is completed, though yet the act be not done. Whither I pray shall a man turn his Eyes;
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where he may not behold you, O ye scornful Women? Alas!
where he may not behold you, Oh you scornful Women? Alas!
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your condition on both sides is too too dangerous, Ye are always blaming Adam and Eve, because they broke one only Commandment;
your condition on both sides is too too dangerous, You Are always blaming Adam and Eve, Because they broke one only Commandment;
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though they have for that transgression suffered so many evils even to death, yea and after death:
though they have for that Transgression suffered so many evils even to death, yea and After death:
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But it were better that instead of Adam and Eve, you did reprove & blame your selves;
But it were better that instead of Adam and Eve, you did reprove & blame your selves;
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seeing it is to be feared, that ye have oftner by far transgressed the Commandments of God than they.
seeing it is to be feared, that you have oftener by Far transgressed the commandments of God than they.
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But whereas in this Discourse I have only mentioned Military men & their wives; let not therefore any one think, that I intended to mark only them.
But whereas in this Discourse I have only mentioned Military men & their wives; let not Therefore any one think, that I intended to mark only them.
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For truly, I would put to rebuke all what ever, both those that are above, and those that are below the rank of Soldiers;
For truly, I would put to rebuke all what ever, both those that Are above, and those that Are below the rank of Soldiers;
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namely, Merchants and their Wives, and in brief all those that are upon the fore-mentioned accompt blameable, of what rank or quality soever they be.
namely, Merchant's and their Wives, and in brief all those that Are upon the forementioned account blameable, of what rank or quality soever they be.
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Again, it is not a little to be feared, Beloved, that there are many to be found who are reputed Christians,
Again, it is not a little to be feared, beloved, that there Are many to be found who Are reputed Christians,
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& yet so live, as that if they should depart out of this world in that their evil life, they would find it worse with them, than with the Jewes.
& yet so live, as that if they should depart out of this world in that their evil life, they would find it Worse with them, than with the Jews.
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For the Jewes know no other, but that they may Lawfully practise Usury, to get their living.
For the Jews know not other, but that they may Lawfully practise Usury, to get their living.
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But it is not at all hidden to Christians, that it is sinful and unlawful to practise Usury;
But it is not At all hidden to Christians, that it is sinful and unlawful to practise Usury;
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and yet notwithstanding they do it. Therefore they will be thrust below the Jews in Hell.
and yet notwithstanding they do it. Therefore they will be thrust below the jews in Hell.
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And here I would have all those in like manner to be understood, who before God are Usurers,
And Here I would have all those in like manner to be understood, who before God Are Usurers,
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and yet would not be accompted, nor called so by men.
and yet would not be accounted, nor called so by men.
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And lastly, I here note all those, who practice unjust morgaging, and hunt for unlawful gains from moneyes, I remember truly, that I lived in such a time,
And lastly, I Here note all those, who practice unjust mortgaging, and hunt for unlawful gains from moneys, I Remember truly, that I lived in such a time,
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when it was exceeding rare, and unusual to use morgaging, and few at that time did practise it.
when it was exceeding rare, and unusual to use mortgaging, and few At that time did practise it.
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And if then any contracts were made with the condition of Re-emption, they were sincere and simple, and according to God;
And if then any contracts were made with the condition of Re-emption, they were sincere and simple, and according to God;
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so that I my self also did permit some to make such contracts. But I will tell you upon what accompt I did it.
so that I my self also did permit Some to make such contracts. But I will tell you upon what account I did it.
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There came at that time to me certain honest men, one of whom said unto me:
There Come At that time to me certain honest men, one of whom said unto me:
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how do you advice me Sir? I have bought of this man some certain Rents for my money upon his inheritance.
how do you Advice me Sir? I have bought of this man Some certain Rends for my money upon his inheritance.
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He also is come to me beseeching me for Gods sake to do this thing for him;
He also is come to me beseeching me for God's sake to do this thing for him;
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to permit, that writings be made, that may contain this condition, that if God enable him to redeem his estate, I would permit him for Gods sake so to do.
to permit, that writings be made, that may contain this condition, that if God enable him to Redeem his estate, I would permit him for God's sake so to do.
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Having heard this, I thus said to the man:
Having herd this, I thus said to the man:
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tell me prethee, dost thou eye or intend nothing else in this matter, but only to do this purely for Gods sake? To which he answered.
tell me prithee, dost thou eye or intend nothing Else in this matter, but only to do this purely for God's sake? To which he answered.
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Truly, nothing else do I mind in this business.
Truly, nothing Else do I mind in this business.
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For what else should I seek, or what else should move me, but only that it pitties me that this mans estate should be for ever made over to me and my Heirs? otherwise I had rather possess the Goods as my own, according as I purchased them.
For what Else should I seek, or what Else should move me, but only that it pities me that this men estate should be for ever made over to me and my Heirs? otherwise I had rather possess the Goods as my own, according as I purchased them.
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In this manner, Beloved, I sometimes heretofore consented to redemptions;
In this manner, beloved, I sometime heretofore consented to redemptions;
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but take notice, I beseech you, how purely, how simply, and according to God, heretofore this was done.
but take notice, I beseech you, how purely, how simply, and according to God, heretofore this was done.
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But now in these our times, we do by our pride and covetousness, so pervert,
But now in these our times, we do by our pride and covetousness, so pervert,
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and corrupt these redemptions, that for the most part they are more then half Usury before God:
and corrupt these redemptions, that for the most part they Are more then half Usury before God:
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the blame of which is almost mostly ours, who are Confessors, because we permit such things.
the blame of which is almost mostly ours, who Are Confessors, Because we permit such things.
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Behold, I will tell you, Beloved, into what great misery in this age we are slidden.
Behold, I will tell you, beloved, into what great misery in this age we Are slidden.
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Not very long ago, there happened a certain Citizen to come to me, and said to me:
Not very long ago, there happened a certain Citizen to come to me, and said to me:
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I beseech you Sir, give me some advice in a business, which I shall declare to you.
I beseech you Sir, give me Some Advice in a business, which I shall declare to you.
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Behold, I, and my Wife, and my Sons have not sufficient where withal to maintain us according to the fashion of this age.
Behold, I, and my Wife, and my Sons have not sufficient where withal to maintain us according to the fashion of this age.
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And therefore I have thoughts to sell my estate upon condition of re-emption: but I would do nothing in it without your advice.
And Therefore I have thoughts to fell my estate upon condition of re-emption: but I would do nothing in it without your Advice.
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If therefore you so advice me, I fully purpose so to do. I made him this answer, I will not in the least advice you to it;
If Therefore you so Advice me, I Fully purpose so to do. I made him this answer, I will not in the least Advice you to it;
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but rather disswade you by all means I can faithfully and sincerely.
but rather dissuade you by all means I can faithfully and sincerely.
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He answered me, I have not then wherewithal to live according to the custome of these times.
He answered me, I have not then wherewithal to live according to the custom of these times.
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To which I answered, Take it for certain, if you follow that course, you have told me, you will grievously offend God,
To which I answered, Take it for certain, if you follow that course, you have told me, you will grievously offend God,
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and will commit some mortal sins. For I would not have you ignorant that all contracts of buying and selling Rents,
and will commit Some Mortal Sins. For I would not have you ignorant that all contracts of buying and selling Rends,
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or Possessions, in which the buyer reserves power to himself, ever to call in again,
or Possessions, in which the buyer reserves power to himself, ever to call in again,
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when he pleaseth the principal sum; (all such contracts I say) are not free from usury:
when he Pleases the principal sum; (all such contracts I say) Are not free from Usury:
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for in all those contracts, in which upon loan any gain is expected, by covenant or principal intention explicitly, with what colour soever;
for in all those contracts, in which upon loan any gain is expected, by Covenant or principal intention explicitly, with what colour soever;
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notwithstanding many endeavour now a dayes to excuse it:
notwithstanding many endeavour now a days to excuse it:
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in all those contracts, I say, for the most part, there is a mixture of usury. So therefore;
in all those contracts, I say, for the most part, there is a mixture of Usury. So Therefore;
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first, you will make your self partaker of anothers usury, if without pressing necessity you make use of a common Usurer;
First, you will make your self partaker of another's Usury, if without pressing necessity you make use of a Common Usurer;
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or else you draw your neighbour, who before used it not, to practise usury.
or Else you draw your neighbour, who before used it not, to practise Usury.
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Secondly, you incur the guilt of avarice, (which is one of the seven capital sins) whilest that moves you to do this.
Secondly, you incur the guilt of avarice, (which is one of the seven capital Sins) whilst that moves you to do this.
ord, pn22 vvi dt n1 pp-f n1, (r-crq vbz pi pp-f dt crd j n2) cs cst vvz pn22 pc-acp vdi d.
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Thirdly, also you will sin by pride, whilst you do this:
Thirdly, also you will sin by pride, while you do this:
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for this end, that you, and your wife, and your children, may be conformable to the luxury and pomp of the Age, and be like to others.
for this end, that you, and your wife, and your children, may be conformable to the luxury and pomp of the Age, and be like to Others.
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Wherefore, for these reasons, I dare by no means advise you to it;
Wherefore, for these Reasons, I Dare by no means Advice you to it;
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but rather, with what faithfulness I can, I give you this counsel, That you live contented with your lot,
but rather, with what faithfulness I can, I give you this counsel, That you live contented with your lot,
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and with those goods which God hath granted you, after the manner of ancient time;
and with those goods which God hath granted you, After the manner of ancient time;
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and be thankfull to God, who doubtless will succour you so doing, that you shall have what is sufficient for you.
and be thankful to God, who doubtless will succour you so doing, that you shall have what is sufficient for you.
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Certainly, if you acquiesce in this my counsel, and do as I tell you, you shall perceive it will be profitable to you, both for body and soul.
Certainly, if you acquiesce in this my counsel, and do as I tell you, you shall perceive it will be profitable to you, both for body and soul.
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Then said he, I give you thanks, Reverend Sir, for this wholsome counsel, which you have bestowed on me, which I fully determine to follow,
Then said he, I give you thanks, Reverend Sir, for this wholesome counsel, which you have bestowed on me, which I Fully determine to follow,
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and let passe that which I had thought to do. See now Beloved, whither we are fallen.
and let pass that which I had Thought to do. See now beloved, whither we Are fallen.
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Afterwards I perceived that the same honest man, the same year went to a certain other Doctor who permitted it him, as lawfull:
Afterwards I perceived that the same honest man, the same year went to a certain other Doctor who permitted it him, as lawful:
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so that he sold all his Estate under the forementioned doubtfull condition of Redemption. Plainly 'tis we make for you the way too broad;
so that he sold all his Estate under the forementioned doubtful condition of Redemption. Plainly it's we make for you the Way too broad;
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and yet in truth it is not so; but strait is the way which leadeth to life.
and yet in truth it is not so; but strait is the Way which leads to life.
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Alas, which is never enough to be bewailed, things are come to that passe now a dayes, that there are few affairs among Christian People, which are wholly just and sincere. Alas, which is never enough to be bewailed, things Are come to that pass now a days, that there Are few affairs among Christian People, which Are wholly just and sincere.
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Alas for grief, how many blinde guides are to be found at this day? And if the blind tumble upon the blind into Hell, both their conditions will be so much the worse.
Alas for grief, how many blind guides Are to be found At this day? And if the blind tumble upon the blind into Hell, both their conditions will be so much the Worse.
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Wherefore, Beloved, it very much concerns you to look to your selves:
Wherefore, beloved, it very much concerns you to look to your selves:
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for I fear that the friendship of the men of this world, is too dear to many of us Confessors. I will tell you something of my self,
for I Fear that the friendship of the men of this world, is too dear to many of us Confessors. I will tell you something of my self,
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and I'le speak the simple truth; but I beseech you let no man be scandalized thereat.
and I'll speak the simple truth; but I beseech you let no man be scandalized thereat.
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At a certain time it came very importunatly into my mind, that I must go beyond the Seas,
At a certain time it Come very importunately into my mind, that I must go beyond the Seas,
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and expose my body to the dangers of death, and must preach the Word of God to the Pagans,
and expose my body to the dangers of death, and must preach the Word of God to the Pagans,
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and try, if by God's help I might be able to convert any of them to the Faith of Christ.
and try, if by God's help I might be able to convert any of them to the Faith of christ.
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This will increased in me, and waxed so strong, that I were now resolved even to prepare me for the journey,
This will increased in me, and waxed so strong, that I were now resolved even to prepare me for the journey,
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and did think with my self of the manner, how I might come thither.
and did think with my self of the manner, how I might come thither.
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And when I were carefully taken up with this matter, it fell out on a certain morning, that when I had returned to bed,
And when I were carefully taken up with this matter, it fell out on a certain morning, that when I had returned to Bed,
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and was now fallen asleep, me thought I heard one speaking to me these words:
and was now fallen asleep, me Thought I herd one speaking to me these words:
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Whither do you intend your journey? There is no need to pass the Seas to Pagans,
Whither do you intend your journey? There is no need to pass the Seas to Pagans,
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for you shall find many of them here among Christians, who whilst they bear the Name of Christ, live worse than Heathens.
for you shall find many of them Here among Christians, who while they bear the Name of christ, live Worse than heathens.
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When therefore you have preached so long to these, till they attain to a true life,
When Therefore you have preached so long to these, till they attain to a true life,
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and a life worthy of a Christian; then at last take free leave to pass to the Saracens.
and a life worthy of a Christian; then At last take free leave to pass to the Saracens.
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This admonition was given me in my sleep three times, and alwayes in the same form of words:
This admonition was given me in my sleep three times, and always in the same from of words:
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from whence it came to passe, that I recalled my mind from contriving to passe the Seas.
from whence it Come to pass, that I Recalled my mind from contriving to pass the Seas.
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Hence now something should be spoken of the Merchants, but I fear that I am too tedious.
Hence now something should be spoken of the Merchant's, but I Fear that I am too tedious.
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Notwithstanding I will speak a few words concerning them.
Notwithstanding I will speak a few words Concerning them.
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There are some Merchants now a dayes, who do get their estates by very unjust wayes,
There Are Some Merchant's now a days, who do get their estates by very unjust ways,
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and such as are exceeding contrary to God, and that by so various and diverse unjust means, that I cannot here relate them all.
and such as Are exceeding contrary to God, and that by so various and diverse unjust means, that I cannot Here relate them all.
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But be sure of it ye Merchants, whereas ye sell any thing, in what Country soever, the dearer,
But be sure of it the Merchant's, whereas you fell any thing, in what Country soever, the Dearer,
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because of time respited for payment, (dearer I say) than otherwise you would have done,
Because of time respited for payment, (Dearer I say) than otherwise you would have done,
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if the buyer had paid you ready money;
if the buyer had paid you ready money;
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whatever you receive in this case above the just price, all that extends to usury before God, seeing ye extort that from your neighbours.
whatever you receive in this case above the just price, all that extends to Usury before God, seeing you extort that from your neighbours.
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The same is to be thought, whilst you exchange your money, assign, or lend it for a certain term;
The same is to be Thought, while you exchange your money, assign, or lend it for a certain term;
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which when it cometh, ye know what gain is to be allowed you out of every hundred crowns,
which when it comes, you know what gain is to be allowed you out of every hundred crowns,
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as for your Interest (as you call it) because of the dammage which ye pretend to receive by the forbearance;
as for your Interest (as you call it) Because of the damage which you pretend to receive by the forbearance;
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in the mean time concealing the word Usury.
in the mean time concealing the word Usury.
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Alas, what end I pray will there be of your covetousness? If ye will be wise Merchants,
Alas, what end I pray will there be of your covetousness? If you will be wise Merchant's,
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why do ye not rather get eternal riches, by making to your selves friends of the mammon of iniquity, to wit, the poor, whose is the Kingdom of Heaven, of whom ye may hold it,
why doe you not rather get Eternal riches, by making to your selves Friends of the mammon of iniquity, to wit, the poor, whose is the Kingdom of Heaven, of whom you may hold it,
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and into which rich men shall not enter, without works of mercy? Wo unto you (saith the Prophet) which gather together those things which are not your own.
and into which rich men shall not enter, without works of mercy? Woe unto you (Says the Prophet) which gather together those things which Are not your own.
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How long will ye heap up against your selves thick clay? In the mean time indeed, you and your Confessions may cover over these things with a cloak in this world,How long will you heap up against your selves thick clay? In the mean time indeed, you and your Confessions may cover over these things with a cloak in this world,
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and defend them by some false comments; yet they will not therfore be just before God.
and defend them by Some false comments; yet they will not Therefore be just before God.
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But when we come into eternity, there every covering will be taken away, and what ever shall be unjust, will appear to all clearer than the light.
But when we come into eternity, there every covering will be taken away, and what ever shall be unjust, will appear to all clearer than the Light.
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But to be briefer, look upon your own selves, I beseech you, ye dealers in the world (for this is chiefly necessary for you) and take heed to your selves;
But to be briefer, look upon your own selves, I beseech you, you dealers in the world (for this is chiefly necessary for you) and take heed to your selves;
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for very many times in your buying and selling ye tell lies, and impose upon your neighbour, sby certain subtile glosses and equivocating words.
for very many times in your buying and selling you tell lies, and impose upon your neighbour, sby certain subtle Glosses and equivocating words.
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How ye spend also Feastival days, which ye ought to have in reverence, and observe, ye best know.
How you spend also Festival days, which you ought to have in Reverence, and observe, you best know.
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Finally, how many customs and will-wayes are now risen up, ye are not at all ignorant.
Finally, how many customs and will-wayes Are now risen up, you Are not At all ignorant.
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Furthermore, all these things, we, who receive your confessions, ought to reprove: but alas, many of us do dissemble more than is fitting, and wickedly tolerate you.
Furthermore, all these things, we, who receive your confessions, ought to reprove: but alas, many of us do dissemble more than is fitting, and wickedly tolerate you.
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Truly I fear, that some of us receive sometimes some presents from you, and because of them permit and suffer you to heap and keep together by any manner of means,
Truly I Fear, that Some of us receive sometime Some presents from you, and Because of them permit and suffer you to heap and keep together by any manner of means,
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as much as would suffice an hundred to live on.
as much as would suffice an hundred to live on.
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Which goods, though they should be justly got, yet you ought nevertheless to relieve those that want out of them,
Which goods, though they should be justly god, yet you ought nevertheless to relieve those that want out of them,
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for to that end were they conferred upon you by God.
for to that end were they conferred upon you by God.
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Verily that rich man who was cloathed in purple and silks, and fared sumptuously every day; Verily that rich man who was clothed in purple and silks, and fared sumptuously every day;
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when he was dead, he was buried in Hell, for this cause doubtless, because he kept to himself the goods granted to him by God,
when he was dead, he was buried in Hell, for this cause doubtless, Because he kept to himself the goods granted to him by God,
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and used them according to the lust of his nature.
and used them according to the lust of his nature.
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And although we read of nothing that he unjustly possessed, or that he took by violence any other mans goods;
And although we read of nothing that he unjustly possessed, or that he took by violence any other men goods;
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yet he was compelled to undergo the endless torments of Hell. Hear now ye Merchants, behold your selves I beseech you, and examine your selves:
yet he was compelled to undergo the endless torments of Hell. Hear now you Merchant's, behold your selves I beseech you, and examine your selves:
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For hardly, as I truly judge, can it be, but where ye gain such great sums of money,
For hardly, as I truly judge, can it be, but where you gain such great sums of money,
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and so much superfluous goods, but that ye possess the same with Pride and Covetousness; yea, and with many other great sins, which usually for the most part mingle herewith;
and so much superfluous goods, but that you possess the same with Pride and Covetousness; yea, and with many other great Sins, which usually for the most part mingle herewith;
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Which you your selves would plainly discover, if it were not irksom to you rightly to search into, and examine the matter.
Which you your selves would plainly discover, if it were not irksome to you rightly to search into, and examine the matter.
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Here by the way, Ile tell you, Beloved, what befell me within these five years, if I rightly remember.
Here by the Way, I'll tell you, beloved, what befell me within these five Years, if I rightly Remember.
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There came to me a certain Merchant, a very rich man, and entred familiarly into discourse with me,
There Come to me a certain Merchant, a very rich man, and entered familiarly into discourse with me,
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and among other things told me, that there were due to him in a certain forreign Country, very much, and very great Commodities.
and among other things told me, that there were due to him in a certain foreign Country, very much, and very great Commodities.
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I required of him, how it came to passe that so much was owing to him in a forreign Country? He answered, that his Wares were there sold,
I required of him, how it Come to pass that so much was owing to him in a foreign Country? He answered, that his Wares were there sold,
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and delivered to Chapmen, and that they owed him so much. Again, replied I, tell me the truth;
and Delivered to Chapmen, and that they owed him so much. Again, replied I, tell me the truth;
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if any one would have bought of you those Commodities at somewhat a lower price,
if any one would have bought of you those Commodities At somewhat a lower price,
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but yet with ready money, would you have let him had them? Yes, doubtless, answered he, I would have let him had them,
but yet with ready money, would you have let him had them? Yes, doubtless, answered he, I would have let him had them,
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and had rather have had it so; that with ready money I might have bought other Commodities.
and had rather have had it so; that with ready money I might have bought other Commodities.
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I replied and said, be sure therefore whatever you receive for respiting of time, more than you would have taken in ready money, all that is unjust.
I replied and said, be sure Therefore whatever you receive for respiting of time, more than you would have taken in ready money, all that is unjust.
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And although it hath not got the name of Usury among men, yet so it is called before the right and just judgment of God.
And although it hath not god the name of Usury among men, yet so it is called before the right and just judgement of God.
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Contrarily, replied he, It is otherwise; for this is the manner and custom of all Countries to do so.
Contrarily, replied he, It is otherwise; for this is the manner and custom of all Countries to do so.
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I answered him, That matters not, neither is it therefore just and equal; for you make such will-customs, and naughty inventions, and have made them;
I answered him, That matters not, neither is it Therefore just and equal; for you make such will-customs, and naughty Inventions, and have made them;
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and therefore it is the worse.
and Therefore it is the Worse.
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Will ye make customs, which are contrary to God, a Law? it will therefore also be a custom to descend into Hell.
Will you make customs, which Are contrary to God, a Law? it will Therefore also be a custom to descend into Hell.
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Wherefore, as I said before, take it for certain, if you any where whatever, or in any Country whatever, fell any thing dearer,
Wherefore, as I said before, take it for certain, if you any where whatever, or in any Country whatever, fell any thing Dearer,
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because of time given for payment, than you would have done if they had paid ready money;
Because of time given for payment, than you would have done if they had paid ready money;
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or, if you get gain for money lent, because of time given for payment; whatever you thus receive, it is all to be reckoned among unjust and ill-gotten goods;
or, if you get gain for money lent, Because of time given for payment; whatever you thus receive, it is all to be reckoned among unjust and ill-gotten goods;
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and therefore also must be restored to them from whom it was received, if ever you will be saved.
and Therefore also must be restored to them from whom it was received, if ever you will be saved.
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When he heard this, he said unto me, Truly you are a hard man: my Confessor alwayes permitted me this thing.
When he herd this, he said unto me, Truly you Are a hard man: my Confessor always permitted me this thing.
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I answered, Your Confessor peradventure took your money, and permitted you that, which God himself with all his Omnipotency cannot permit you.
I answered, Your Confessor Peradventure took your money, and permitted you that, which God himself with all his Omnipotency cannot permit you.
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See here, Beloved, how pernicious a thing Covetousness is.
See Here, beloved, how pernicious a thing Covetousness is.
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That rich Merchant thus went from me, not so much as in word testifying any purpose ever of amending his life.
That rich Merchant thus went from me, not so much as in word testifying any purpose ever of amending his life.
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Believe me Beloved, it is above all things necessary for us all, from our hearts to amend our selves,
Believe me beloved, it is above all things necessary for us all, from our hearts to amend our selves,
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and to reform our evil lives: for we live in too too perilous times; and it is to be feared that yet more perilous times are at hand.
and to reform our evil lives: for we live in too too perilous times; and it is to be feared that yet more perilous times Are At hand.
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But what shall I say, when as it is told me, there are not wanting some who do blame me,
But what shall I say, when as it is told me, there Are not wanting Some who do blame me,
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as if I did preach too rigidly and severely? But I doubt not constantly to affirm, that there is not one of all these standing here before me, who would not preach much more severely than I do,
as if I did preach too rigidly and severely? But I doubt not constantly to affirm, that there is not one of all these standing Here before me, who would not preach much more severely than I do,
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if so be he had experienced what I have;
if so be he had experienced what I have;
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and that it lay upon him as his duty ordinarily to preach, as it doth on me.
and that it lay upon him as his duty ordinarily to preach, as it does on me.
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And if it would not be too tedious to you, I would tell you some things, which would be not a little congruous to this place,
And if it would not be too tedious to you, I would tell you Some things, which would be not a little congruous to this place,
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and would be profitable for you to hear it.
and would be profitable for you to hear it.
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Then very many of the People altogether with one voice said, Speak assuredly Sir, for you shall find us patient and benevolous hearers. Then very many of the People altogether with one voice said, Speak assuredly Sir, for you shall find us patient and benevolous hearers.
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I rehearse therefore unto you, Beloved, a thing that befell my self.
I rehearse Therefore unto you, beloved, a thing that befell my self.
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Upon a certain time I sat alone in a Cell, and when I had began to think of the wonderfull things of God,
Upon a certain time I sat alone in a Cell, and when I had began to think of the wonderful things of God,
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and how strange the state of the Church was at this time, how all good order was too much neglected, and went to rack.
and how strange the state of the Church was At this time, how all good order was too much neglected, and went to rack.
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In the midst of these meditations, I heard a certain voice with my bodily ears, speaking to me,
In the midst of these meditations, I herd a certain voice with my bodily ears, speaking to me,
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although I saw no body at all. But after this manner it spake:
although I saw no body At all. But After this manner it spoke:
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Arise, now you must experience some things, wherby you may be enabled so much the more certainly to speak the truth openly to your neighbours.
Arise, now you must experience Some things, whereby you may be enabled so much the more Certainly to speak the truth openly to your neighbours.
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And at this last word I were deprived of all my sensual discerning, and being taken into an extasie, I was in that very rapture permitted to see into Purgatory;
And At this last word I were deprived of all my sensual discerning, and being taken into an ecstasy, I was in that very rapture permitted to see into Purgatory;
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where I beheld the torments of multitudes of men, (many of which I knew) so painfull,
where I beheld the torments of Multitudes of men, (many of which I knew) so painful,
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and so intolerably bitter, and so immense punishments, and sorrows so intense, and fearfull, that no reason, no understanding is sufficient to express them.
and so intolerably bitter, and so immense punishments, and sorrows so intense, and fearful, that no reason, no understanding is sufficient to express them.
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In brief, take it for certain, that I beheld there so many, so various and divers kinds of torments, in a wonderfull manner painfull, that such a terrour and trembling hath seized upon me, that all the natural joyes of this life can in no wise make me merry;
In brief, take it for certain, that I beheld there so many, so various and diverse Kinds of torments, in a wonderful manner painful, that such a terror and trembling hath seized upon me, that all the natural Joys of this life can in no wise make me merry;
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and if I should live yet an hundred years, I think I should never be merry,
and if I should live yet an hundred Years, I think I should never be merry,
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except God should make me so by some supernatural means.
except God should make me so by Some supernatural means.
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But I beseech you, Beloved, let not any be offended at this, that I would relate such things as these are unto you.
But I beseech you, beloved, let not any be offended At this, that I would relate such things as these Are unto you.
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Truly I fear, that some peradventure do think, that in divulging these things, I seek glory to my self.
Truly I Fear, that Some Peradventure do think, that in divulging these things, I seek glory to my self.
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But let me assure you, I seek or wish the praise of no man, nay nor the wealth of any one for this reason:
But let me assure you, I seek or wish the praise of no man, nay nor the wealth of any one for this reason:
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for I am abundantly contented with those things, which in our Monastery, according to the custom of the Covent are provided for me:
for I am abundantly contented with those things, which in our Monastery, according to the custom of the Covent Are provided for me:
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Nay, I am never without fear, lest peradventure I should take that which is superfluous, of those things, which are set before me in our Hall.
Nay, I am never without Fear, lest Peradventure I should take that which is superfluous, of those things, which Are Set before me in our Hall.
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And certainly I believe that there is not one here present, who, if he had seen and experienced those things, which I have seen and experienced,
And Certainly I believe that there is not one Here present, who, if he had seen and experienced those things, which I have seen and experienced,
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namely, such horrible and fearfull punishments, but would peradventvre have been better contented with a small provision and allowance, than I am.
namely, such horrible and fearful punishments, but would peradventvre have been better contented with a small provision and allowance, than I am.
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Therefore let none of you be scandalized at my words fore-spoken.
Therefore let none of you be scandalized At my words forespoken.
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In good earnest I find no other cause why God would have me to see such things,
In good earnest I find no other cause why God would have me to see such things,
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but because of my sins and iniquities, that I might both reform my self, and the more boldly speak to others the truth, which I have certainly known;
but Because of my Sins and iniquities, that I might both reform my self, and the more boldly speak to Others the truth, which I have Certainly known;
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and in no wise flatter their wickednesses and sins.
and in no wise flatter their Wickednesses and Sins.
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And hence, if I were sure for this cause to be put to death, I should nevertheless speak the naked and simple truth.
And hence, if I were sure for this cause to be put to death, I should nevertheless speak the naked and simple truth.
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Truly, I saw some in those most vehement pains, and was taken with extream admiration, that they should desire to remain so long, in so great anguish,
Truly, I saw Some in those most vehement pains, and was taken with extreme admiration, that they should desire to remain so long, in so great anguish,
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sith some of them had departed this life many years before, who, whilst they lived, I did believe were both good and pious;
sith Some of them had departed this life many Years before, who, while they lived, I did believe were both good and pious;
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and yet they did undergo in those places of Purgatory so great and ineffable punishments, that no man can in this life ponder or understand them, as they deserve.
and yet they did undergo in those places of Purgatory so great and ineffable punishments, that no man can in this life ponder or understand them, as they deserve.
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Wherefore this, I from my heart do counsel all, that we slight not Purgatory; but be speedily converted, and seriously reform our selves.
Wherefore this, I from my heart do counsel all, that we slight not Purgatory; but be speedily converted, and seriously reform our selves.
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Certainly if you did know, how above measure valuable and profitable the present time is, you would not esteem it so little,
Certainly if you did know, how above measure valuable and profitable the present time is, you would not esteem it so little,
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nor suffer it to passe away so foolishly;
nor suffer it to pass away so foolishly;
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for truly, when we are brought out of this transitory time, into things future and eternal, there exceeding speedy, simple, right and rigid judgment passeth upon those, who suffer this present time foolishly to pass away.
for truly, when we Are brought out of this transitory time, into things future and Eternal, there exceeding speedy, simple, right and rigid judgement passes upon those, who suffer this present time foolishly to pass away.
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But what shall I say, Beloved? for if I attempt to speak any thing to you of divine Justice, that is so immeasurable, strict, and rigid, that I fear some of you may take occasion of despair from hence:
But what shall I say, beloved? for if I attempt to speak any thing to you of divine justice, that is so immeasurable, strict, and rigid, that I Fear Some of you may take occasion of despair from hence:
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If contrariwise I would discourse of his infinit mercy, how ready he is to shew it to all in this life:
If contrariwise I would discourse of his infinite mercy, how ready he is to show it to all in this life:
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I fear on the other hand some would presume so upon it, that they would live worse and more foolishly,
I Fear on the other hand Some would presume so upon it, that they would live Worse and more foolishly,
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and so may admit of some such sin, as (it were to be feared) God would not pardon either here or hereafter.
and so may admit of Some such since, as (it were to be feared) God would not pardon either Here or hereafter.
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I fear truly, Beloved, lest I have been too tedious, although many things yet remain to be spoken of divers sorts of men, and divers affairs;
I Fear truly, beloved, lest I have been too tedious, although many things yet remain to be spoken of diverse sorts of men, and diverse affairs;
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because that we have gone too far astray from the right way.
Because that we have gone too Far astray from the right Way.
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And in truth if I did, laying aside all things else, attend only the duty of Preaching for this whole year, I think I could in no wise sufficiently lay open all our defects and sins.
And in truth if I did, laying aside all things Else, attend only the duty of Preaching for this Whole year, I think I could in no wise sufficiently lay open all our defects and Sins.
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But when the Lord shall order it, I will further speak of this matter. Arise now, and say the Lords Prayer, with the Angels Salutation.
But when the Lord shall order it, I will further speak of this matter. Arise now, and say the lords Prayer, with the Angels Salutation.
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The following Sermon was preached upon the Lords day of Sexagesima; the subject of it was this:
The following Sermon was preached upon the lords day of Sexagesima; the Subject of it was this:
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namely, Why St. Paul kept in silence his Rapture into the third Heaven so many years:
namely, Why Saint Paul kept in silence his Rapture into the third Heaven so many Years:
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That the Gifts of God come by afflictions, or at least are confirmed by afflictions. Of a twofold Self-denial, one of Nature, the other of the Spirit.
That the Gifts of God come by afflictions, or At least Are confirmed by afflictions. Of a twofold Self-denial, one of Nature, the other of the Spirit.
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Lastly, What belongs to a true Incluse.
Lastly, What belongs to a true Incluse.
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I knew a man in Christ above forty years ago, &c. 2 Cor. 12.2. SAint Paul, Beloved, hath delivered unto us in his Epistles to day a wholsom and necessary instruction.
I knew a man in christ above forty Years ago, etc. 2 Cor. 12.2. SAint Paul, beloved, hath Delivered unto us in his Epistles to day a wholesome and necessary instruction.
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But because the said Epissle is too long, I will not rehearse to you all of it, but only part of it.
But Because the said Epissle is too long, I will not rehearse to you all of it, but only part of it.
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The Apostle therefore saith, speaking of himself, I knew a man in Christ above fourteen years since, such a one (whether in the body,
The Apostle Therefore Says, speaking of himself, I knew a man in christ above fourteen Years since, such a one (whither in the body,
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or out of the body, I know not, God knoweth) taken up even into the third Heaven. or out of the body, I know not, God Knoweth) taken up even into the third Heaven.
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Here my Beloved, take notice, I beseech you, how the holy Apostle kept in silence this his Rapture,
Here my beloved, take notice, I beseech you, how the holy Apostle kept in silence this his Rapture,
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for full fourteen years together, neither would he bring it forth in publick until it was permitted him so to do by God.
for full fourteen Years together, neither would he bring it forth in public until it was permitted him so to do by God.
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He did not certainly, as some men now a dayes, who, when they receive peradventure some small grace from God, instantly break forth, He did not Certainly, as Some men now a days, who, when they receive Peradventure Some small grace from God, instantly break forth,
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and tell it others without the permission of God, and declare it sometimes to such men,
and tell it Others without the permission of God, and declare it sometime to such men,
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as do as little understand therby, what it is, or whither it tends, as themselves;
as do as little understand thereby, what it is, or whither it tends, as themselves;
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whereby also very many times it comes to passe, that such Grace is taken away from such like Bablers,
whereby also very many times it comes to pass, that such Grace is taken away from such like Babblers,
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and given to another more illuminated, Therefore see, my Beloved, that without the permission of God, ye never divulge the gifts, which are conferred upon you by him, being sure that few are to be found now a dayes, who are endowed with illuminated reason or discretion.
and given to Another more illuminated, Therefore see, my beloved, that without the permission of God, you never divulge the Gifts, which Are conferred upon you by him, being sure that few Are to be found now a days, who Are endowed with illuminated reason or discretion.
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And therefore heed is to be taken that the gifts of God be not brought forth suddenly, and without his licence.
And Therefore heed is to be taken that the Gifts of God be not brought forth suddenly, and without his licence.
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Now that it was permitted to S. Paul by God, to speak of those things which had hapned to him, it was permitted by God for our warning and necessary instruction;
Now that it was permitted to S. Paul by God, to speak of those things which had happened to him, it was permitted by God for our warning and necessary instruction;
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namely, that if it should happen that he should infuse into any one of us his preventing grace, winhout any merit precedent;
namely, that if it should happen that he should infuse into any one of us his preventing grace, winhout any merit precedent;
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such a one should not afterwards be shaken with terrour, if he suffer him to be afflicted,
such a one should not afterwards be shaken with terror, if he suffer him to be afflicted,
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even as it usually befell blessed Paul. Yes verily, it is to be taken for certain, that the gifts of God come by afflictions:
even as it usually befell blessed Paul. Yes verily, it is to be taken for certain, that the Gifts of God come by afflictions:
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but if they come before afflictions, certain it is that yet they ought to be confirmed and proved by afflictions.
but if they come before afflictions, certain it is that yet they ought to be confirmed and proved by afflictions.
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When as therefore it is a matter of so much nobleness and profit to endure adversity;
When as Therefore it is a matter of so much nobleness and profit to endure adversity;
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for that reason the Almighty God hath suffered so heavie afflictions to meet with all his beloved Saints;
for that reason the Almighty God hath suffered so heavy afflictions to meet with all his Beloved Saints;
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and for the same cause he gave leave to the blessed Apostle to relate to us his afflictions:
and for the same cause he gave leave to the blessed Apostle to relate to us his afflictions:
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for he saith in this same Epistle; Are they the Ministers of Christ? I speak as a fool, I more:
for he Says in this same Epistle; are they the Ministers of christ? I speak as a fool, I more:
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In very many labours, in prisons more abundantly, in stripes above measure; in deaths frequently: five times of the Jews received I forty stripes but one:
In very many labours, in prisons more abundantly, in stripes above measure; in death's frequently: five times of the jews received I forty stripes but one:
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Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwrack; a night and a day I was in the depth of the sea;
Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck; a night and a day I was in the depth of the sea;
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in journies often, in dangers of rivers, in dangers of robbers, in dangers from my kinred, in dangers from the nations, in dangers in the city, in dangers in the desarts, in dangers in the sea, in dangers among false brethren, in labour and toil, in watchings, in hunger and thirst, in much fasting, in cold and nakedness &c. These and many other things the blessed Apostle commemorates in this dayes Epistle, by him to have been endured;in journeys often, in dangers of Rivers, in dangers of robbers, in dangers from my kindred, in dangers from the Nations, in dangers in the City, in dangers in the deserts, in dangers in the sea, in dangers among false brothers, in labour and toil, in watchings, in hunger and thirst, in much fasting, in cold and nakedness etc. These and many other things the blessed Apostle commemorates in this days Epistle, by him to have been endured;
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in reciting of each of which, lest I should be the more tedious, I will adde only this one, which among the rest he adjoyns, saying, Lest the Greatness of Revelations should lift me up, there was given me a prick of my flesh, the Angel of Satan, who might buffet me:
in reciting of each of which, lest I should be the more tedious, I will add only this one, which among the rest he adjoins, saying, Lest the Greatness of Revelations should lift me up, there was given me a prick of my Flesh, the Angel of Satan, who might buffet me:
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Because of which I besought the Lord thrice, that it might depart from me:
Because of which I besought the Lord thrice, that it might depart from me:
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and he answered me, My Grace (Paul) is sufficient for thee: for strength is perfected in weakness.
and he answered me, My Grace (Paul) is sufficient for thee: for strength is perfected in weakness.
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VVillingly therefore (saith he) will I glory in my infirmities, that the vertue of Christ may dwell in me. Willingly Therefore (Says he) will I glory in my infirmities, that the virtue of christ may dwell in me.
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Now therfore, Beloved, after that St. Paul, a vessel of Election, hath in this his Epistle abundantly proved unto us,
Now Therefore, beloved, After that Saint Paul, a vessel of Election, hath in this his Epistle abundantly proved unto us,
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how great the profit of Afflictions is;
how great the profit of Afflictions is;
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truly it deserves, that we should give credit to so great an Apostle, and imitate and follow him.
truly it deserves, that we should give credit to so great an Apostle, and imitate and follow him.
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Yea, truly, it cannot be, that ever we should attain to a praise-worthy and fruitful life,
Yea, truly, it cannot be, that ever we should attain to a praiseworthy and fruitful life,
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except we willingly renounce the pleasures of Nature.
except we willingly renounce the pleasures of Nature.
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Because to renounce Nature, is nothing else but voluntarily to refuse and deny all things in which Nature is delighted; Because to renounce Nature, is nothing Else but voluntarily to refuse and deny all things in which Nature is delighted;
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those things only excepted, which upon a rational account are necessary to the sustentation of Nature;
those things only excepted, which upon a rational account Are necessary to the sustentation of Nature;
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which shall be such things as may be helpful to us in the service of God,
which shall be such things as may be helpful to us in the service of God,
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and in the coming to God: all other things are to be forsaken for God's sake.
and in the coming to God: all other things Are to be forsaken for God's sake.
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Neither indeed can any one experience, or receive the superiour sweetness of God, except he bid adeu to the sweetness of fading things,
Neither indeed can any one experience, or receive the superior sweetness of God, except he bid adeu to the sweetness of fading things,
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and to the inclination and pleasure of the senses. And hence the Apostle saith, If ye will live after the flesh, ye shall die:
and to the inclination and pleasure of the Senses. And hence the Apostle Says, If you will live After the Flesh, you shall die:
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but if by the Spirit ye shall mortifie the deeds of the flesh, ye shall live. but if by the Spirit you shall mortify the Deeds of the Flesh, you shall live.
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Here let us contemplate, and (to the utmost of our power) follow the every way lovely example of our Lord and Saviour,
Here let us contemplate, and (to the utmost of our power) follow the every Way lovely Exampl of our Lord and Saviour,
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so as the same Apostle doth admonish:
so as the same Apostle does admonish:
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Put off (saith he) the old man, and put on our Lord Jesus Christ. Put off (Says he) the old man, and put on our Lord jesus christ.
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And furthermore, there is yet another much more noble and excellent Self-denial, than that is by which we deny Nature;
And furthermore, there is yet Another much more noble and excellent Self-denial, than that is by which we deny Nature;
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and that is, when willingly we renounce the Spirit; which how it is done, I would have you mark. and that is, when willingly we renounce the Spirit; which how it is done, I would have you mark.
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After that the Spirit hath wholly tamed the flesh, and reduced it to obedience, and now is climed above all caducal and slippery things;
After that the Spirit hath wholly tamed the Flesh, and reduced it to Obedience, and now is climbed above all caducal and slippery things;
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then it taketh, as it were, a leap into everlasting good things themselves, which doubtless are much more delightfull to it, both in tast and fruition, than natural delights were before.
then it Takes, as it were, a leap into everlasting good things themselves, which doubtless Are much more delightful to it, both in taste and fruition, than natural delights were before.
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When therefore any one cometh to tast, and enjoy those excellent highest goods, he ought then no lesse to renounce those delights and affluences of Spirit,
When Therefore any one comes to taste, and enjoy those excellent highest goods, he ought then no less to renounce those delights and affluences of Spirit,
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than before he was fain to do those of Nature;
than before he was fain to do those of Nature;
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so as he may know how to leave to God his gifts and operations, according to his will and pleasure.
so as he may know how to leave to God his Gifts and operations, according to his will and pleasure.
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This Renunciation also is not a little difficult at the beginning, to them who have tasted God according to the deliciousness of Spirit.
This Renunciation also is not a little difficult At the beginning, to them who have tasted God according to the deliciousness of Spirit.
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This same Renunciation is called Poverty of Spirit, of which the Lord speaketh, saying, Blessed are the Poor in Spirit,
This same Renunciation is called Poverty of Spirit, of which the Lord speaks, saying, Blessed Are the Poor in Spirit,
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for theirs is the Kingdom of Heaven. for theirs is the Kingdom of Heaven.
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Yea verily, oft-times it falls out that some come to that passe, that they exceeding subtilly snatch and draw what ever shineth and savoureth in them.
Yea verily, ofttimes it falls out that Some come to that pass, that they exceeding subtly snatch and draw what ever shines and savoureth in them.
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to themselves, into their ground, into their will and arbitrement, neither leave themselves to God by way of mortification:
to themselves, into their ground, into their will and arbitrement, neither leave themselves to God by Way of mortification:
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But whoever are thus, they doubtless use the grace and gifts of God too too unfruitfully;
But whoever Are thus, they doubtless use the grace and Gifts of God too too unfruitfully;
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the reason of which is, that when it is not hidden to God, that unless he infuse into them light and savour, they will quickly depart from him;
the reason of which is, that when it is not hidden to God, that unless he infuse into them Light and savour, they will quickly depart from him;
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therefore he retains them with some sweet lesser comforts, lest they should altogether forsake him; Such like men are as yet exceeding frail & weak;
Therefore he retains them with Some sweet lesser comforts, lest they should altogether forsake him; Such like men Are as yet exceeding frail & weak;
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because they are such as are full of self-will, and love and imbrace the shadow instead of the thing it self:
Because they Are such as Are full of self-will, and love and embrace the shadow instead of the thing it self:
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who have also this fault, That though they are mostly outward and external, yet they think themselves after a manner to be of us:
who have also this fault, That though they Are mostly outward and external, yet they think themselves After a manner to be of us:
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but they are too much deceived in their opinion.
but they Are too much deceived in their opinion.
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Furthermore, they that from the bottom or ground, resign and offer themselves to God, and who do receive from him sweet and bitter alike;
Furthermore, they that from the bottom or ground, resign and offer themselves to God, and who do receive from him sweet and bitter alike;
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who, lastly, though the influence of light and savour be withdrawn from them, do not in any wise therefore depart from God;
who, lastly, though the influence of Light and savour be withdrawn from them, do not in any wise Therefore depart from God;
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these are the true internal ones.
these Are the true internal ones.
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Verily, whoever after this manner, now spoken of, have denied themselves, and with a willing mind have penetrated through the sweetnesses, aswell of Spirit as of Nature, and have got above them;
Verily, whoever After this manner, now spoken of, have denied themselves, and with a willing mind have penetrated through the Sweetnesses, aswell of Spirit as of Nature, and have god above them;
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these certainly have made a profitable and fruitful thorow progress, and have penetrated through more than can be spoken.
these Certainly have made a profitable and fruitful thorough progress, and have penetrated through more than can be spoken.
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But afterwards such have need of very much vigilancy and watchfulness, whereby alwayes they must diligently observe themselves, be circumspect and careful that they may ever persevere in very great humility:
But afterwards such have need of very much vigilancy and watchfulness, whereby always they must diligently observe themselves, be circumspect and careful that they may ever persevere in very great humility:
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For their hellish enemies cease not then, but continually endeavour by all means they can to draw them back.
For their hellish enemies cease not then, but continually endeavour by all means they can to draw them back.
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Believe me, Beloved, profound resignation, and voluntary denial of our selves through our whole nature, is a certain good beginning,
Believe me, beloved, profound resignation, and voluntary denial of our selves through our Whole nature, is a certain good beginning,
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if so be it be joyned with true humility:
if so be it be joined with true humility:
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Even as St. Peter saith, Dearly Beloved, humble your selves under the mighty hand of God, that he may exalt you in the time of visitation.
Even as Saint Peter Says, Dearly beloved, humble your selves under the mighty hand of God, that he may exalt you in the time of Visitation.
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And, O that we could learn, how we might attain to true subjection of spirit in profound humility, that when God doth withdraw from us sensible Grace, we may be able easily to resign it to him,
And, Oh that we could Learn, how we might attain to true subjection of Spirit in profound humility, that when God does withdraw from us sensible Grace, we may be able Easily to resign it to him,
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and to restrain our appetite or desire, so as not willingly to cover it.
and to restrain our appetite or desire, so as not willingly to cover it.
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This is that which St. Dionysius saith, When God makes his abode sensibly in my soul, I am filled with such joy,
This is that which Saint Dionysius Says, When God makes his Abided sensibly in my soul, I am filled with such joy,
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and it is so well with me, that if he should bestow upon me such authority, that all creatures that very hour should no lesse obey me than himself, it would not go so wel with me,
and it is so well with me, that if he should bestow upon me such Authority, that all creatures that very hour should no less obey me than himself, it would not go so well with me,
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as it doth by his presence only:
as it does by his presence only:
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But when his sensible presence is withdrawn from me, (I confess) then some desire of it layes hold on me:
But when his sensible presence is withdrawn from me, (I confess) then Some desire of it lays hold on me:
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But when that happens to me, my weakness surely is the cause of it;
But when that happens to me, my weakness surely is the cause of it;
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Seeing Solomon saith, that in all the Works of God we ought to have rest and peace.
Seeing Solomon Says, that in all the Works of God we ought to have rest and peace.
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Behold that breathing and languishing desire holy Dionysius accounts his weakness:
Behold that breathing and languishing desire holy Dionysius accounts his weakness:
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Why so? but because the holy man clearly understood that himself was not as yet fully resigned to God,
Why so? but Because the holy man clearly understood that himself was not as yet Fully resigned to God,
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when as he so desired the presence of God;
when as he so desired the presence of God;
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seeing it is the greatest resignation, to resign our selves to desertion, and in all manner of desertion to be resigned:
seeing it is the greatest resignation, to resign our selves to desertion, and in all manner of desertion to be resigned:
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Which thing doth chiefly belong to them, who have deliciously experienced the sweetness of God.
Which thing does chiefly belong to them, who have deliciously experienced the sweetness of God.
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802
It behoveth us truly, Beloved, so manfully to strive, that we may be made so prudent in God, that we may be able, having divine assistance, to transcend and penetrate all creatures,
It behooveth us truly, beloved, so manfully to strive, that we may be made so prudent in God, that we may be able, having divine assistance, to transcend and penetrate all creatures,
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untill we attain unto God himself. There now we are taught in the Holy Ghost to tread upon, by our reason,
until we attain unto God himself. There now we Are taught in the Holy Ghost to tread upon, by our reason,
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and get above all natural things, that we may be able with St. Augustine, to say, All creatures are unto us an high-way unto God.
and get above all natural things, that we may be able with Saint Augustine, to say, All creatures Are unto us an highway unto God.
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805
So as what ever we happen to see or hear, of what nature soever it be, we may have the skill to bend all to our own use,
So as what ever we happen to see or hear, of what nature soever it be, we may have the skill to bend all to our own use,
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and turn it to the best, and to draw some good out of it. Certainly a Christian ought by his reason so oft and so humbly to exercise himself,
and turn it to the best, and to draw Some good out of it. Certainly a Christian ought by his reason so oft and so humbly to exercise himself,
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and so often to penetrate all creatures, until he hath lost all created things;
and so often to penetrate all creatures, until he hath lost all created things;
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and he should so strongly and manfully, and that not once, but many times, abstract himself from all things,
and he should so strongly and manfully, and that not once, but many times, abstract himself from all things,
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until he find God alone the joy of his soul, and the beloved of his heart;
until he find God alone the joy of his soul, and the Beloved of his heart;
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of whom the blessed Apostle speaks, when he saith, Who adhereth to God, is one Spirit.
of whom the blessed Apostle speaks, when he Says, Who adhereth to God, is one Spirit.
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In which transformation, the spirit of such a one is transformed, and is made one with the one.
In which transformation, the Spirit of such a one is transformed, and is made one with the one.
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If any one in this matter would venture himself, and perfectly renounce both himself and all creatures, he surely would by Gods help,
If any one in this matter would venture himself, and perfectly renounce both himself and all creatures, he surely would by God's help,
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or by the power of God, overcome all things;
or by the power of God, overcome all things;
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which thing Paul witnesseth, where he saith, I can do all things in him that strengthneth me.
which thing Paul Witnesseth, where he Says, I can do all things in him that strengtheneth me.
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Go to now, Beloved, make speed, be doing, hasten, learn to live, being also sure that a man may in this present time attain to that condition, that he may experience so immense supernatural joy, such as all creatures cannot afford even until Dooms-day.
Go to now, beloved, make speed, be doing, hasten, Learn to live, being also sure that a man may in this present time attain to that condition, that he may experience so immense supernatural joy, such as all creatures cannot afford even until Doomsday.
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816
Lastly, Come on then, and let us all endeavour to learn, by what means we may be made true Worshippers, worshipping the Father in Spirit and Truth.
Lastly, Come on then, and let us all endeavour to Learn, by what means we may be made true Worshippers, worshipping the Father in Spirit and Truth.
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817
But I fear lest I am too tedious, sith those Incluses have entreated me, that I would declare unto them, what is the duty of a true Incluse:
But I Fear lest I am too tedious, sith those Incluses have entreated me, that I would declare unto them, what is the duty of a true Incluse:
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And now this I shall dispatch in a few words, and will tell what manner of one every true Incluse ought to be: And now this I shall dispatch in a few words, and will tell what manner of one every true Incluse ought to be:
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It belongs therefore to every Incluse, that she be simple, and both in mind and body, that is, both inwardly and outwardly to be an Incluse.
It belongs Therefore to every Incluse, that she be simple, and both in mind and body, that is, both inwardly and outwardly to be an Incluse.
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820
It doth not become her to look out at the windows, and be inquisitive what is,
It does not become her to look out At the windows, and be inquisitive what is,
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or what hath been transacted here or there;
or what hath been transacted Here or there;
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it is meet that she should lead so pure, so abstracted a life, that if she should pour forth prayers for all the Souls that are detained in places of Purgatory;
it is meet that she should led so pure, so abstracted a life, that if she should pour forth Prayers for all the Souls that Are detained in places of Purgatory;
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she may be found worthy, sufficient, and able to free them all from thence. Truly an Inclusory life, is no small matter:
she may be found worthy, sufficient, and able to free them all from thence. Truly an Inclusory life, is no small matter:
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824
It behoveth plainly an Incluse, so sincerely and purely to live, that she may be able to obtain all that of God, which the Universal hely Church, by the seven told grace of the Holy Ghost, doth obtain:
It behooveth plainly an Incluse, so sincerely and purely to live, that she may be able to obtain all that of God, which the Universal hely Church, by the seven told grace of the Holy Ghost, does obtain:
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If she do otherwise, she is not a true Incluse.
If she do otherwise, she is not a true Incluse.
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She ought also to lead such a life, that if all Ecclesiastical Laws were taken away, it might not at all prejudice her to God-ward: But alas!
She ought also to led such a life, that if all Ecclesiastical Laws were taken away, it might not At all prejudice her to Godward: But alas!
pns31 vmd av pc-acp vvi d dt n1, cst cs d j n2 vbdr vvn av, pn31 vmd xx p-acp d n1 pno31 p-acp n1: cc-acp uh!
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things are now come to that pass, that Incluses entertain Guests in the evening, and in the morning administer to them many things:
things Are now come to that pass, that Incluses entertain Guests in the evening, and in the morning administer to them many things:
n2 vbr av vvn p-acp d n1, cst n2 vvb n2 p-acp dt n1, cc p-acp dt n1 vvb p-acp pno32 d n2:
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which is not the Office of Incluses, but of Hospitallers.
which is not the Office of Incluses, but of Hospitallers.
r-crq vbz xx dt n1 pp-f n2, cc-acp pp-f np1.
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And moreover, it belongs to an Incluse, diligently to observe silence, except only upon reasonable and real necessity; And moreover, it belongs to an Incluse, diligently to observe silence, except only upon reasonable and real necessity;
cc av, pn31 vvz p-acp dt n1, av-j pc-acp vvi n1, c-acp av-j p-acp j cc j n1;
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830
as also purely and earnestly to pray.
as also purely and earnestly to pray.
c-acp av av-j cc av-j pc-acp vvi.
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831
It belongs not to her to perform the office of an Hospitaller, and to discourse with men;
It belongs not to her to perform the office of an Hospitaller, and to discourse with men;
pn31 vvz xx p-acp pno31 pc-acp vvi dt n1 pp-f dt jc, cc pc-acp vvi p-acp n2;
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832
but this rather is her duty, that she perpetually persist so resolutely and immovably in true and divine resignation, that she may be able,
but this rather is her duty, that she perpetually persist so resolutely and immovably in true and divine resignation, that she may be able,
cc-acp d av-c vbz po31 n1, cst pns31 av-j vvi av av-j cc av-j p-acp j cc j-jn n1, cst pns31 vmb vbi j,
(9) sermon (DIV2)
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833
even with a sensible delight, and joyful consent, alwaies to wait the sensible presence of God,
even with a sensible delight, and joyful consent, always to wait the sensible presence of God,
av p-acp dt j n1, cc j n1, av pc-acp vvi dt j n1 pp-f np1,
(9) sermon (DIV2)
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834
and nevertheless persevere faithful unto him, and therewith to renounce all creatures for his sake.
and nevertheless persevere faithful unto him, and therewith to renounce all creatures for his sake.
cc av vvb j p-acp pno31, cc av pc-acp vvi d n2 p-acp po31 n1.
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But now you may hear some Incluses say, That it is their duty to exercise themselves in vertues towards their neighbours; But now you may hear Some Incluses say, That it is their duty to exercise themselves in Virtues towards their neighbours;
p-acp av pn22 vmb vvi d n2 vvb, cst pn31 vbz po32 n1 pc-acp vvi px32 p-acp n2 p-acp po32 n2;
(9) sermon (DIV2)
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but such ought to have betaken themselves not to an Inclusory, but to an Hospital rather,
but such ought to have betaken themselves not to an Inclusory, but to an Hospital rather,
cc-acp d pi pc-acp vhi vvn px32 xx p-acp dt n1, cc-acp p-acp dt n1 av-c,
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837
and there humbly exercise themselves about the Members of Christ, which then had properly belonged to them as their office;
and there humbly exercise themselves about the Members of christ, which then had properly belonged to them as their office;
cc a-acp av-j vvi px32 p-acp dt n2 pp-f np1, r-crq av vhd av-j vvn p-acp pno32 p-acp po32 n1;
(9) sermon (DIV2)
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838
for this they ought faithfully to do, who live in Hospitals. Again, others say, I must serve and succour my neighbours for God's sake.
for this they ought faithfully to do, who live in Hospitals. Again, Others say, I must serve and succour my neighbours for God's sake.
p-acp d pns32 vmd av-j pc-acp vdi, r-crq vvb p-acp n2. av, n2-jn vvb, pns11 vmb vvi cc vvi po11 n2 p-acp npg1 n1.
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But neither is this the duty of a true Incluse:
But neither is this the duty of a true Incluse:
p-acp d vbz d dt n1 pp-f dt j n1:
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840
for if she would more narrowly look into it, she would surely finde, how that secretly it doth fight against her purpose.
for if she would more narrowly look into it, she would surely find, how that secretly it does fight against her purpose.
p-acp cs pns31 vmd av-dc av-j vvi p-acp pn31, pns31 vmd av-j vvi, c-crq d av-jn pn31 vdz vvi p-acp po31 n1.
(9) sermon (DIV2)
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841
Every true Inlcuse ought to lead so pure, so absolute a life, so free and so abstracted from all creatures, that her merits may be able to succour and help all universally, that are inrolled under the Name of Christ.
Every true Inlcuse ought to led so pure, so absolute a life, so free and so abstracted from all creatures, that her merits may be able to succour and help all universally, that Are enrolled under the Name of christ.
np1 j n1 vmd pc-acp vvi av j, av j dt n1, av j cc av vvn p-acp d n2, cst po31 n2 vmb vbi j pc-acp vvi cc vvi d av-j, cst vbr vvn p-acp dt n1 pp-f np1.
(9) sermon (DIV2)
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842
But yet there are others, which say they are of so weak and frail a nature, that it is necessary for them, that they should relieve themselves, by discoursing with men,
But yet there Are Others, which say they Are of so weak and frail a nature, that it is necessary for them, that they should relieve themselves, by discoursing with men,
p-acp av a-acp vbr n2-jn, r-crq vvb pns32 vbr pp-f av j cc j dt n1, cst pn31 vbz j p-acp pno32, cst pns32 vmd vvi px32, p-acp vvg p-acp n2,
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and by that means succour their infirmity. O such miserable Incluses!
and by that means succour their infirmity. O such miserable Incluses!
cc p-acp d n2 vvb po32 n1. sy d j n2!
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844
how wholly are they deceived by the counsel of the malignant one? Take it for certain, Beloved, whoever seeks any thing else in an Inclusory,
how wholly Are they deceived by the counsel of the malignant one? Take it for certain, beloved, whoever seeks any thing Else in an Inclusory,
c-crq av-jn vbr pns32 vvn p-acp dt n1 pp-f dt j pi? vvb pn31 p-acp j, j-vvn, r-crq vvz d n1 av p-acp dt n1,
(9) sermon (DIV2)
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845
than for Gods sake willingly to suffer, such a one doth unadvisedly betake her self thereto.
than for God's sake willingly to suffer, such a one does unadvisedly betake her self thereto.
cs p-acp ng1 n1 av-j pc-acp vvi, d dt pi vdz av-j vvi po31 n1 av.
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846
Now some may be found, who enter into an Inclusory, that in it they may be fed by Alms with peace and ease;
Now Some may be found, who enter into an Inclusory, that in it they may be fed by Alms with peace and ease;
av d vmb vbi vvn, r-crq vvb p-acp dt n1, cst p-acp pn31 pns32 vmb vbi vvn p-acp n2 p-acp n1 cc n1;
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847
which Alms notwithstanding they would but very unwillingly beg as exiles, in a despicable manner openly in the streets:
which Alms notwithstanding they would but very unwillingly beg as exiles, in a despicable manner openly in the streets:
r-crq n2 c-acp pns32 vmd p-acp av av-j vvi p-acp n2, p-acp dt j n1 av-j p-acp dt n2:
(9) sermon (DIV2)
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848
but as many as are after this manner, do rashly take to themselves the name of Incluses ( alias pure Nuns:) and it would be much better for their souls, that they should lie as Exiles in the high-way, in such a plight as might move the minds of all passengers to pitty.
but as many as Are After this manner, do rashly take to themselves the name of Incluses (alias pure Nuns:) and it would be much better for their Souls, that they should lie as Exiles in the highway, in such a plighted as might move the minds of all passengers to pity.
cc-acp c-acp d c-acp vbr p-acp d n1, vdb av-j vvi p-acp px32 dt n1 pp-f n2 (av j n2:) cc pn31 vmd vbi av-d av-jc p-acp po32 n2, cst pns32 vmd vvi p-acp n2 p-acp dt n1, p-acp d dt n1 c-acp vmd vvi dt n2 pp-f d n2 pc-acp vvi.
(9) sermon (DIV2)
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849
But when any Incluse enters into an Inclusory, she ought to offer her self purely, freely, nakedly,
But when any Incluse enters into an Inclusory, she ought to offer her self purely, freely, nakedly,
p-acp c-crq d n1 vvz p-acp dt n1, pns31 vmd pc-acp vvi po31 n1 av-j, av-j, av-j,
(9) sermon (DIV2)
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850
and voluntarily to Christ, for to undergo the Crosse for all men; bearing in mind those words, which Christ spake upon the Crosse, My God, my God,
and voluntarily to christ, for to undergo the Cross for all men; bearing in mind those words, which christ spoke upon the Cross, My God, my God,
cc av-jn p-acp np1, c-acp pc-acp vvi dt n1 p-acp d n2; vvg p-acp n1 d n2, r-crq np1 vvd p-acp dt n1, po11 np1, po11 np1,
(9) sermon (DIV2)
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851
why hast thou forsaken me? That blessed and venerable Mary Magdalen, was a true Incluse;why hast thou forsaken me? That blessed and venerable Marry Magdalen, was a true Incluse;
q-crq vh2 pns21 vvn pno11? cst j-vvn cc j vvi np1, vbds dt j n1;
(9) sermon (DIV2)
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852
seeing she of her own accord renounced all the comfort of creatures.
seeing she of her own accord renounced all the Comfort of creatures.
vvg pns31 pp-f po31 d n1 vvd d dt n1 pp-f n2.
(9) sermon (DIV2)
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853
Certainly, God the Father Almighty sent his Son unto the Earth, and would have him take upon him humane nature, that in it he might suffer;
Certainly, God the Father Almighty sent his Son unto the Earth, and would have him take upon him humane nature, that in it he might suffer;
av-j, np1 dt n1 np1 vvd po31 n1 p-acp dt n1, cc vmd vhi pno31 vvi p-acp pno31 j n1, cst p-acp pn31 pns31 vmd vvi;
(9) sermon (DIV2)
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854
and yet notwithstanding we alwayes flie suffering.
and yet notwithstanding we always fly suffering.
cc av c-acp pns12 av vvi vvg.
(9) sermon (DIV2)
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855
But whatever we can do, it is most certain, if we will take the nearer way,
But whatever we can do, it is most certain, if we will take the nearer Way,
p-acp r-crq pns12 vmb vdi, pn31 vbz av-ds j, cs pns12 vmb vvi dt jc n1,
(9) sermon (DIV2)
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856
and sooner, and more subtily penetrate all things;
and sooner, and more subtly penetrate all things;
cc av-c, cc av-dc av-j vvi d n2;
(9) sermon (DIV2)
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857
that cannot otherwise be done, than by following the most true Example of our Lord and Saviour, by suffering at least in some measure.
that cannot otherwise be done, than by following the most true Exampl of our Lord and Saviour, by suffering At least in Some measure.
d vmbx av vbi vdn, cs p-acp vvg dt av-ds j n1 pp-f po12 n1 cc n1, p-acp vvg p-acp ds p-acp d n1.
(9) sermon (DIV2)
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858
And nevertheless, which here I bring for our comfort:
And nevertheless, which Here I bring for our Comfort:
cc av, r-crq av pns11 vvb p-acp po12 n1:
(9) sermon (DIV2)
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859
Truly God the heavenly Father is not so hard and severe towards us, as he hath been towards his only Son. For verily,
Truly God the heavenly Father is not so hard and severe towards us, as he hath been towards his only Son. For verily,
av-j np1 dt j n1 vbz xx av j cc j p-acp pno12, c-acp pns31 vhz vbn p-acp po31 j n1 p-acp av-j,
(9) sermon (DIV2)
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860
if we with our whole strength offer our selves to God for to suffer, so as that we become willing of our own accord,
if we with our Whole strength offer our selves to God for to suffer, so as that we become willing of our own accord,
cs pns12 p-acp po12 j-jn n1 vvb po12 n2 p-acp np1 c-acp pc-acp vvi, av c-acp cst pns12 vvb j pp-f po12 d n1,
(9) sermon (DIV2)
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861
and freely to undergo, whatever pleaseth him we should bear, neither in the time of affliction depart from him,
and freely to undergo, whatever Pleases him we should bear, neither in the time of affliction depart from him,
cc av-j pc-acp vvi, r-crq vvz pno31 pns12 vmd vvi, av-dx p-acp dt n1 pp-f n1 vvi p-acp pno31,
(9) sermon (DIV2)
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862
neither do fly from afflictions when they meet us:
neither do fly from afflictions when they meet us:
av-dx vdb vvi p-acp n2 c-crq pns32 vvb pno12:
(9) sermon (DIV2)
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863
When he shall take notice of this, he will the more speedily, when he shall see time, take away from us all afflictions,
When he shall take notice of this, he will the more speedily, when he shall see time, take away from us all afflictions,
c-crq pns31 vmb vvi n1 pp-f d, pns31 vmb dt av-dc av-j, c-crq pns31 vmb vvi n1, vvb av p-acp pno12 d n2,
(9) sermon (DIV2)
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864
and will fill us with his divine and supernatural, pleasant and sensible consolation;
and will fill us with his divine and supernatural, pleasant and sensible consolation;
cc vmb vvi pno12 p-acp po31 j-jn cc j, j cc j n1;
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865
which truly to whomsoever it happens, namely that he experience in himself this festival and pleasant Solemnity, such a one afterwards relishes no earthly festival.
which truly to whomsoever it happens, namely that he experience in himself this festival and pleasant Solemnity, such a one afterwards Relishes no earthly festival.
r-crq av-j pc-acp ro-crq pn31 vvz, av cst pns31 n1 p-acp px31 d n1 cc j n1, d dt pi av vvz dx j n1.
(9) sermon (DIV2)
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866
He is not made joyful like common men at the solemnity of a Masse, nor at the feast of Easter, or of Penticost, nor finally at any other feast.
He is not made joyful like Common men At the solemnity of a Mass, nor At the feast of Easter, or of Pentecost, nor finally At any other feast.
pns31 vbz xx vvn j av-j j n2 p-acp dt n1 pp-f dt n1, ccx p-acp dt n1 pp-f n1, cc pp-f vvb, ccx av-j p-acp d j-jn n1.
(9) sermon (DIV2)
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867
This huge internal feast only, namely, whilst the Omnipotent God cometh unto him with his supernatural and present Grace in Jubilee and Triumph;
This huge internal feast only, namely, while the Omnipotent God comes unto him with his supernatural and present Grace in Jubilee and Triumph;
d j j n1 av-j, av, cs dt j np1 vvz p-acp pno31 p-acp po31 j cc j n1 p-acp n1 cc n1;
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868
this inward feast (I say) doth fill him with abundant joy.
this inward feast (I say) does fill him with abundant joy.
d j n1 (pns11 vvb) vdz vvi pno31 p-acp j n1.
(9) sermon (DIV2)
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869
And that at what time of the year soever it be transacted in him, at the same time all the aforesaid Solemnities and Festivals are together celebrated and fulfilled.
And that At what time of the year soever it be transacted in him, At the same time all the aforesaid Solemnities and Festivals Are together celebrated and fulfilled.
cc cst p-acp r-crq n1 pp-f dt n1 av pn31 vbb vvn p-acp pno31, p-acp dt d n1 d dt j n2 cc n2 vbr av vvn cc vvn.
(9) sermon (DIV2)
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870
Wherefore (dearly Beloved) we ought willingly to bear whatever adversity shall happen unto us:
Wherefore (dearly beloved) we ought willingly to bear whatever adversity shall happen unto us:
q-crq (av-jn vvn) pns12 vmd av-j pc-acp vvi r-crq n1 vmb vvi p-acp pno12:
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871
for whoever he be that doth by sufferings attain to this supernatural and pleasant Solemnity, this man becomes thereby exceeding prudent, essential,
for whoever he be that does by sufferings attain to this supernatural and pleasant Solemnity, this man becomes thereby exceeding prudent, essential,
p-acp r-crq pns31 vbb cst vdz p-acp n2 vvi p-acp d j cc j n1, d n1 vvz av av-vvg j, j,
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872
and well composed, and obtaineth so great a wisdom by the influence of the Holy Ghost, that he doth abundantly understand what belongs to him to do, and what to leave undone.
and well composed, and obtaineth so great a Wisdom by the influence of the Holy Ghost, that he does abundantly understand what belongs to him to do, and what to leave undone.
cc av vvn, cc vvz av j dt n1 p-acp dt n1 pp-f dt j n1, cst pns31 vdz av-j vvi r-crq vvz p-acp pno31 pc-acp vdi, cc r-crq pc-acp vvi vvn.
(9) sermon (DIV2)
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873
Then certainly all his in him are made fruitful, yet he then hath nothing at all of himself:
Then Certainly all his in him Are made fruitful, yet he then hath nothing At all of himself:
av av-j d po31 p-acp pno31 vbr vvn j, av pns31 av vhz pix p-acp d pp-f px31:
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874
but alwayes persevering in great humility, supposeth himself an unprofitable servant, and evermore keepeth himself in a certain filial and amorous fear;
but always persevering in great humility, Supposeth himself an unprofitable servant, and evermore Keepeth himself in a certain filial and Amoros Fear;
cc-acp av j p-acp j n1, vvz px31 dt j n1, cc av vvz px31 p-acp dt j j cc j n1;
(9) sermon (DIV2)
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875
neither feareth any thing else, but lest he should not fully satisfie the beloved of his heart, his most loving Father.
neither fears any thing Else, but lest he should not Fully satisfy the Beloved of his heart, his most loving Father.
d vvz d n1 av, cc-acp cs pns31 vmd xx av-j vvi dt n-vvn pp-f po31 n1, po31 av-ds j-vvg n1.
(9) sermon (DIV2)
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876
In this state, (that is) when he attaineth thus far, all his own private institutions,
In this state, (that is) when he attaineth thus Far, all his own private institutions,
p-acp d n1, (cst vbz) c-crq pns31 vvz av av-j, d po31 d j n2,
(9) sermon (DIV2)
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877
and customs of his own will, that is, such as are taken up of himself, fall off,
and customs of his own will, that is, such as Are taken up of himself, fallen off,
cc n2 pp-f po31 d n1, cst vbz, d c-acp vbr vvn a-acp pp-f px31, vvb a-acp,
(9) sermon (DIV2)
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878
and his conversation becometh simply, truly Christian, and erect to heavenly things.
and his Conversation Becometh simply, truly Christian, and erect to heavenly things.
cc po31 n1 vvz av-j, av-j np1, cc vvi p-acp j n2.
(9) sermon (DIV2)
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879
In the mean time, he is nevertheless unknown to all men, except one of the same life, who hath experienced the same grace, and solemnity.
In the mean time, he is nevertheless unknown to all men, except one of the same life, who hath experienced the same grace, and solemnity.
p-acp dt j n1, pns31 vbz av j p-acp d n2, c-acp pi pp-f dt d n1, r-crq vhz vvn dt d n1, cc n1.
(9) sermon (DIV2)
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880
God Almighty grant, that we may learn by afflictions to endure, and by sufferings, merit to attain unto this supernatural, joyful and happy solemnity, the eternal Truth it self, our Lord Jesus Christ bringing us to it, who, with the Father and Holy Ghost, liveth and reigneth, one God, throughout all Ages of Ages. Amen.
God Almighty grant, that we may Learn by afflictions to endure, and by sufferings, merit to attain unto this supernatural, joyful and happy solemnity, the Eternal Truth it self, our Lord jesus christ bringing us to it, who, with the Father and Holy Ghost, lives and Reigneth, one God, throughout all Ages of Ages. Amen.
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(9) sermon (DIV2)
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881
Three certain excellent Institutions.
Three certain excellent Institutions.
crd j j n2.
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882
VVHosoever thou art who at any time hast a desire to attain unto God, and unto the most excellent state, which in this life can be obtained, it will concern thee studiously to observe these three things which I do add. 1. The first is, That in all things thou aim at God,
Whosoever thou art who At any time hast a desire to attain unto God, and unto the most excellent state, which in this life can be obtained, it will concern thee studiously to observe these three things which I do add. 1. The First is, That in all things thou aim At God,
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883
and the honour of God, and not thy own, but chiefly at his will, & not thy own. 2, The second is, That in all thy doings and turnings forth, thou studiously observe thy self,
and the honour of God, and not thy own, but chiefly At his will, & not thy own. 2, The second is, That in all thy doings and turnings forth, thou studiously observe thy self,
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(10) institutions (DIV2)
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884
and take diligent notice of thy bottomless nothingness, and attend with continual diligence, what-ever thou be about, what is doing in thee;
and take diligent notice of thy bottomless nothingness, and attend with continual diligence, whatever thou be about, what is doing in thee;
cc vvb j n1 pp-f po21 j n1, cc vvi p-acp j n1, j pns21 vbi a-acp, r-crq vbz vdg p-acp pno21;
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885
and lastly, have an eye alwayes upon thy own ground. 3. The third is, That by no means thou intrude thy self into those things which are not committed to thee,
and lastly, have an eye always upon thy own ground. 3. The third is, That by no means thou intrude thy self into those things which Are not committed to thee,
cc ord, vhb dt n1 av p-acp po21 d n1. crd dt ord vbz, cst p-acp dx n2 pns21 vvi po21 n1 p-acp d n2 r-crq vbr xx vvn p-acp pno21,
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886
but let all things alone in their own state and order. Let those things that are good, be good.
but let all things alone in their own state and order. Let those things that Are good, be good.
cc-acp vvb d n2 av-j p-acp po32 d n1 cc n1. vvb d n2 cst vbr j, vbb j.
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887
But the evil judge thou not, but rather being turned into thine ground, there persevere, diligently and sedulously hearkning to the voice of thy Father, exhorting thee that thou abide in him constantly, even to the end.
But the evil judge thou not, but rather being turned into thine ground, there persevere, diligently and sedulously Harkening to the voice of thy Father, exhorting thee that thou abide in him constantly, even to the end.
p-acp dt j-jn n1 pns21 xx, cc-acp av-c vbg vvn p-acp po21 n1, pc-acp vvi, av-j cc av-j vvg p-acp dt n1 pp-f po21 n1, vvg pno21 cst pns21 vvb p-acp pno31 av-j, av p-acp dt n1.
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888
Whosoever shall observe these two things following, shal attain to great matters. 1. FIrst, Let him be both inwardly and outwardly in Truth,
Whosoever shall observe these two things following, shall attain to great matters. 1. First, Let him be both inwardly and outwardly in Truth,
c-crq vmb vvi d crd n2 vvg, vmb vvi p-acp j n2. crd ord, vvb pno31 vbi d av-j cc av-j p-acp n1,
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889
and from his very ground and bottom and not in words only, little and abject:
and from his very ground and bottom and not in words only, little and abject:
cc p-acp po31 j n1 cc n1 cc xx p-acp n2 av-j, j cc j:
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890
Let him be (I say) in his whole understanding, in his ground, and in his own eyes, without any dissimulation, wholly little and nothing. 2. But,
Let him be (I say) in his Whole understanding, in his ground, and in his own eyes, without any dissimulation, wholly little and nothing. 2. But,
vvb pno31 vbi (pns11 vvb) p-acp po31 j-jn n1, p-acp po31 n1, cc p-acp po31 d n2, p-acp d n1, av-jn j cc pix. crd p-acp,
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891
secondly, Let him be endowed with the love of God, not that sensual, which we call Love, but essential;
secondly, Let him be endowed with the love of God, not that sensual, which we call Love, but essential;
ord, vvb pno31 vbi vvn p-acp dt n1 pp-f np1, xx d j, r-crq pns12 vvb n1, cc-acp j;
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892
that is, that he do inwardly in his ground purely intend God.
that is, that he do inwardly in his ground purely intend God.
d vbz, cst pns31 vvz av-j p-acp po31 n1 av-j vvb np1.
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893
Wherefore every one ought for this cause to be naked and freed from all self animadversion, understanding, and sensuality;
Wherefore every one ought for this cause to be naked and freed from all self animadversion, understanding, and sensuality;
c-crq d pi vmd p-acp d n1 pc-acp vbi j cc vvn p-acp d n1 n1, n1, cc n1;
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894
because God Almighty is naked and free, so thereby the Spirit may be fitted and prepared for his pure and naked essence:
Because God Almighty is naked and free, so thereby the Spirit may be fitted and prepared for his pure and naked essence:
c-acp np1 np1 vbz j cc j, av av dt n1 vmb vbi vvn cc vvn p-acp po31 j cc j n1:
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895
for so it is necessary that the soul be naked and empty, that it may be capable of his secret misteries.
for so it is necessary that the soul be naked and empty, that it may be capable of his secret Mysteres.
c-acp av pn31 vbz j cst dt n1 vbb j cc j, cst pn31 vmb vbi j pp-f po31 j-jn n2.
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896
Wherefore there is a necessity that every one endeavor to cut off all those things, in which he findeth any thing of Self.
Wherefore there is a necessity that every one endeavour to Cut off all those things, in which he finds any thing of Self.
c-crq pc-acp vbz dt n1 cst d crd vvi pc-acp vvi a-acp d d n2, p-acp r-crq pns31 vvz d n1 pp-f n1.
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