jesus Maria joseph Teresia. THE SOVL'S DELIGHT COMPOSED BY THE R. F. PAUL OF St. VBALD, RELIGIOUS OF THE HOLY REFORM ORDER, OF THE MOST BLESSED Virgin. MARY, of the MOUNT CARMELL, For the benefit of all devout Soul's, but chiefly, of those that are given to mental prayer, and are desirous of spiritual perfection. Accedite ad eum & illuminamini, & facies vestrae non confundentur. Come ye to him, and be illuminated and your faces shall not be confounded. psal. 33. v. 5. Delectare in Domino, & dabit tibi petitiones cordis tui. Be delighted in our Lord, and he will give thee, the petitions of thy heart. psal. 36. v. 4. IN ANTWERP By WILLIAM LESTEEMS in Hoochstrat at the sign of the Pelican. 1654. printer's or publisher's device Joh. Colbatche, S.T.P. Trin. Coll. Cant. Socius Sen. TO THE MOST HONOURABLE AND VIRTUOUS LADY, THE LADY FRANCIS BUTLER OF KILKASH, The author wisheth all health and happiness. Madame 1 WHen I finished this little work, called the Soul's delight, I knew not, to whom I should dedicated or direct it; until at length, reflecting on the piety and devotion, which in your, ladyship I observed being at Kilkash: and with all, considering the orderly composition of your Chapel, with those devout pictures of the Altar, decent vestments, fine and clean Altar clotheses, the observance of hours, for prayer, the great content which you took in speaking, and conversing of spiritual matters; and above all, the servant desire you had, to advance your soul, in the way of perfection, and the love of God; for which end (if you remember) you told me, that sometimes, your sisters, and yourself, of purpose, did visit the most honourable, and truly virtuous Lady of Thurles, your Mother in law, though living a fare of; and parting thence, as from the school, and Mistress of virtue, all of you were wholly renewed in spirit, with great fervour, and desire of more seriously loving, and serving God, the only goodness, and faithful spouse of all devout and loving souls. 2. Reflecting (I say) on these, (with which certainly I was not a little edified) I did resolve for your spiritual comfort, and partly theirs, to dedicated this Soul's delight, to your Ladyship, with whom, I know, it will receive a better welcome, than those books, which treat of the vain delights, and pleasures, of this transitory world. And though the bulk and substance be but small, yet your humility, and piety, is such, that I fear you will prize it, beyond its worth, through that high esteem you have, of the smallest treatise (though never so simple) which speaketh of God; this being a true token of the love you bear to his divine Majesty. 3. Madame, I have considered it; and well may all that knows your Ladyship, admire, to see so many virtues (but chiefly so great humility) in a soul of so worldly an outward show. Yet truly, I cannot but confess, that it is the prerogative of a virtuous soul, and not the lest of virtues, to know, how to cloak and hide without note, the inward graces and gifts of God. But as the sweetest perfumes which are closely shutvp, being opened, with greater vigour and fragrancy of their odours, do recreate and delight such as are present, even so those sweet hidden virtues, closely shutvp in the secret cabinet of your devout soul, venting themselves, by that spiritual language of yours, cannot but very much comfort, and delight the hearers; which, and your actions, do tell us, what fire that smoke comes from; and more than so, it leaveth in the hearts, of such as you converse with, no small desire to burn with the same fire; experience teacheth what I speak, I say not more; but do acknowledge that it hath been a motive to me, not only daily to commend your Ladyship to God, in my poor prayers, but also to address this little work, unto you, which treateth of prayer being an excellent mean to forward a soul so pious, and amynd so virtuous, in true perfection, and the love of God. 4. Accept therefore of it, I beseech you, not so much for its worth, as for the affection wherewith it is given, and give it no more praise, nor esteem, (though called the Soul's delight) than you shall found profit thereby. Yet peruse it well, and read it with attention, than with your understanding, and will, by a serious consideration, and pious affection, walk in every sort of prayer here laid down for each state of life, as in the alleys of a pleasant garden, delighting your spirit, with the varieties of such nosegays of virtuous flowers as there are found, and God is want to bestow on his own. Or suppose, that here is a table set before you, with many diversityes of banqueting stuff, and dishes of rare, and comfortable meats; taste now of the one, than, of the other, and doubtless you shall not onlly please your palate, but also receive a sweet refection, and spiritual nourishment, by an admirable satisfaction with divine consolation, in the appetites, and inward powers of your soul; This is the way to delight yourself, in, and with our Lord, who seeing your diligence herein, will easily grant you the petitions of your heart, and replenish you abundantly, with his grace, and love, in this very life; and in the other, afford you his glorious fight, in which all true happiness, and endless delight, doth consist: this, he heartily wisheth unto your Ladyship, and will pray for, who is. Madam Your must humble servant in Christ jesus, Fr. PAUL or St. VBALD alias S. B. THE PREFACE 1. AMong the many ways, and means, helping us, to attain to, and gain out final end, beatitude, and eternal felicity, (consisting in the blessed sight, and joyful fruition of the ever living God, in whom alone all goodness is) Prayer holdeth the leading way, and that chiefly, which is used mentally, the sweetness, delight, and benefit whereof are so surpassing sense (when God so pleaseth) that none though yet very learned, is able to express, unless, God of his goodness doth give him the experimental knowledge thereof; which his divine Majesty most willingly affordeth to all, that will dispose themselves to receive so great a favour, and blessing. It is 3. kings 10. u 1. & said in holy Scripture that the queen of Saba, hearing of the wisdom, and greatness, of the Glory of Solomon, King of Israel, came from a fare, to see and hear him, which when she did, and had considered all; she was so ravished with admiration, that her spirits failed her, and she esteemed those happy, who were always in his presence, hearing his admirable wisdom, and beholding the greatness of his Majesty. But much more we do daily hear, of our Lord and Saviour Christ jesus, who is more than Solomon, being the eternal wisdom of God the Father; how happy than must they be, who are, and can be, when they please in his Holy presence, in prayer, there considering, his greatness, Majesty, and glory; and in the secret of their heart, hearing those mellifluous speeches, and delightful words of life, falling from his blessed mouth, to their great joy and comfort; for often here, their spirits fail them and they are elevated fare beyond themselves. he admitteth all persons to his presence, conversation, and familiarity, without exception; he is always ready to give audience, and the oftenner they come to him; the better is their welcome, yea the more he doth favour them, and bestow his gifts and graces upon them; and his goodness is such, that he is not displeased with their presence, nor troubled at their importunity, as worldly princes are, but joyful to see them, delighted to hear them, much pleased to have the occasion to show his willingness to grant what they demand, and he often gives more, than they know, to ask. 2. Prayer maketh one so inward with God, so great, and Gracious in his sight, and so confident of his favour, that his divine Majesty can hardly deny him any request what soever. Examples of this truth, you may read daily in Holy Scripture, and the lives of Saints; as when God in his wrath and anger, said, that he would utterly destroy the children of Israel for their wickedness and grievous sins; Moses familiarly, and Exo. 32. u 31. confidently prayed, saying unto God, either forgive them, or blot me out of the book of life, wherein thou hast written me; at which presently they were forgiven. The holy Prophet Elias our 3 kings 17. u 1. jac. 5. v. 17. 4 kings 1. u 10. 3 kings 17 u 22. 4. kings u ●6. Father, and founder, was so Gracious in the sight of God, that at his request, it did not rain for three years, in punishment of the sins of the enemies of God; which passed, he prayed again, that it should rain, and instantly it was granted; at several other times he prayed that fire should descend from heaven, and consume the persecutors of the holy Prophets, which instantly was done, two companies with their commanders being by fire from heaven destroyed and consumed to dust. he also, and Blessed Eliseus, his disciple, by prayer, brought the dead to life again. Also our Holy Mother S. Teresa writes in her life, that 〈…〉 39 God ●ould her, that what she should demand he would always grant. to be brief, by prayer, many are so powerful with his divine Majesty, that they seem in a manner, Gods on earth, they are so wonderful in their lives, and works, made spectators (yet living in this vale of tears) of the glory of heaven, where they see, and know the divine and hidden misteryes of God, foretelling things to come, and revealing the secrets of people's hearts. 3. And you must observe, that in prayer, there is no exception of persons with God; for he gives his graces, as well to the poor, as to the rich and to the ignorant's women, as to the learnedst men. neither must I here let pass, what some with little reason say; to wit; that books treating of prayer, high and mystical things, are not fit for, nor to be dedicated to women. But with their favour, women are as capable and apt according to their natural disposition for this exercise of prayer, and receiving divine impressions, and illuminations of eternal verities, from the Father of light, as men. for they have a reasonable soul, as well as men, which, God when he please may elevat to supernatural things; for he is not tied to any, nor his power limited, but well knows, how, when, and to whom, to give his gracious favours, this depending only of his own will; and his holy Spirit, where, and when he please, inspireth, lighteneth, inflameth with divine love, and instructeth the soul of men and women, in the knowledge of most high and hidde● misteryes. 4. For the whole frame of prayer is grounded upon two points, which are humility, and love; in these, it is well known, that women are ●●ore forward than men; and this natural disposition of theirs being applied to God, by frequent prayer, through his Holy Grace, disposeth them to be partakers of those divine illuminations, and they come sooner, to be in God's favour, and receive supernatural gifts, than men. many other reasons there be, for the same, which I here omit; and Blessed Peter of Alcantara did affirm this same to our holy Mother S. Teresa, as she relates in her life; and experience hath taught from age to age, that they were eminent in the love of God, and that their lives, and books written of divine Matters, even at this day, gives admiration to the world. The declaration of supernatural things in visions and revelations written by S. Heldegardis, S. Mathild, S. Birgitta, S. Isabella, S. Catherine of Sienna, and diverse of that sex, are testimonies of this truth, and for a more ample probation thereof, what shall we say of the rare works, books, and doctrine of our holy Mother S. Teresa which, as the sun at midday, doth illuminate the whole Church, in the knowledge of prayer, and the ways, by which God doth communicate himself in it, to such as do truly serve and love him. Who can express the great good which hath been done by this one poor Virgin alone, by her exemplary life, angelical conversation, and books, replenished with celestial documents, and instructions, for such as are desirous, to gain true virtue, and perfection: oh how many thousand souls of all sorts of people are by her means saved? how many men and women, by her example, and advice, become religious, forsakeing all that could give delight, or content in this life? what part of the world are not those religious now in, with their exemplary life and spiritual doctrine, illuminating Christian souls in the way of virtue and true perfection? OH how many miraculous Saints of both sexes, were, and are of her reformation, (but a few years since began) whose admirable lives, are daily a writing, and several of their bodies after being many years in the earth, in token, and testimony of their Virginity, and internal purity, found whole, and entire? and though afterwards kept above ground, and exposed to the air and weather, yet still Miraculously preserved, and uncorrupted; of which I have seen some to my great comfort; so that God (as she Prophet says) is truly Ps 67. u ●6. wonderful in his saints. 5. But to conclude (after my long digression) I could heartily wish, that all men and women, would use this mental prayer; for it is the offspring, or fountain of true knowledge, the ornament of Mental prayer. the memory, the joy of the will, the peace of the mind, the treasure and glory of the soul; for by it, we come to the true, and feeling knowledge of ourselves, and God; there, in our necessities, and dangers we have recourse to him, who is powerful, can, and will help us: for as long as we live in this banishment, we are like to a city strongly besieged by our enemies, the world, the flesh and the devil, who night and day, yea every hour doth watch to found an occasion, or any opportunity, to overcome, destroy, and devour us. Therefore S. Peter prescribes, and adviseth, as the only remedy, for 1. Pet. 4. v. 7. 1 Thesal. 5. v. 16. Mare. 14. v. 58. prevention, and defence; to watch in prayer, and S. Paul, to pray without intermission, and our Saviour did admonish his Apostles to watch and pray, lest they should fall into temptation. 6. Prayer, S. Isidor says, is a scourge to our enemies, the relief and refuge of a sinner, a comfort to our neighbours, and a sacrifice to God most acceptable; our holy Mother S. Teresa had therefore good reason to extol it with high praises, as being worthy, to be esteemed, used, and daily practised by all sort of people, and as that wherein their greatest safety doth consist; and whence all good, and spiritual happiness in this life, doth proceed; and without which, it is impossible to scape the dangers, and hurts of our enemies, whiles we are in this mortality. So that prayer, as is said, being the leading way, to the kingdom of heaven; and that in the house of God, there are many mansions, and not one, and the same way, leading to all; nor each one, apt, or fit, to walk, or go on in every way; I thought good to divide this treatise, into three parts, out of which each one according to his state of life, and occasions, may choose what way to take, and what exercise, to use. 7. In the first, I do declare what prayer is, in a general manner, the abuse thereof, and how to pray with profit: and than a daily exercise to that end. also I do set down some pious considerations of man's creation, moving us to the knowledge of ourselves, and our obligation, and duty to God: than the great hurt of sin, and man's condemnation, Christ's love, in redeeming us, instructions, how to go well prepared to confession, and communion, and to be disposed, to dye well, with some devout prayers, and short meditations. 8, In the second, the benefit and parts of mental prayer, are expressed, and explicated, with advices for the better use, and practise thereof, after this, the declaration of the purgative, illuminative, and unitive life, and what to them are proper. 9 In the third part, there is a brief relation of supernatural prayer much according to the mind of our Holy Mother S. Teresa, not that I intent to teach what it is, but that pious souls (reading the great effects of it, and the many graces, and favours which God is want to bestow on those that give themselves seriously to his service) may be animated, and encourraged to go forward with great alacrity of spirit in this Holy exercise of prayer, which is not the lest of his great benefits, and blessings; and which I humbly beseech his divine Majesty, to grant unto many, by the use of this book, for his honour and glory, and the good of his Holy Church, which is the scope I aim at, and the end, of all my desires, and labour. Amen. TO THE COURTEOUS READER. GEntle reader, although in this age, people are more curious, than pious, and thence some may expect, in this treatise, elegancy (which in other books written in English they do found) rather than sufficiency, or substance, regarding that, fare more, for their content, than this; yet I beseech thee, to look here, for no such thing (whereas I do not make profession, of that matter, being sufficiently satisfied, if for the profit of the readers, I can make myself but to be understood in plain, and significant words) but read it carefully, attending more, to the substance, than to the style, and to piety, rather, than to curiosity; for in so doing, I do confided in god's mercy, and goodness, that thou shalt enjoy the fruit, and benefit of my labour, with the spiritual comfort of thy soul, and the amendment of thy life: In the mean while I entreat thee, charitably to excuse my defects, and the errors escaped in the printing, being done in an other country, and by those that are ignorant of the language, And pray for me. Vale. JESUS MARIA. Fr. joachimus a jesus Maria Praepositus Generalis Fratrum Carmelitarum Discalceatorum, Congregationis S. Eliae, Ordinis Beatissimae Virginis Mariae de Monte Carmelo, ac eiusdem Sti Montis Prior. CVm opus, cui titulus, Animae delectamentum, a R. P. F. PAULO a SAINT to. UBALDO Congregationis nostrae Sacerdote professo, compositum, duo eiusdem nostrae Congregationis Theologi, quibus illud commissum fuerat, recognoverint, & in lucem edi posse probaverint, faculratem impartimur, ut typis mandetur. In quorum fidem praesentes dedimus sigillo nostro munitas, ac propria manu subscriptas, Romae in Conuentu nostro Stae Mariae de Scala die Sexta Septembris 1653. Fr. Joachimus à Jesus Maria Praepositus Generalis. Fr. Faustus à S to. Basilio Secret. Fr. joannes à Matre Dei Fratrum Carmelitarum Discalceatorum Provinciae S. joseph per Belgium Provincialis. EXcommissione R. Adm. P. N. Praepositi Generalis, facultatem, quantum ad nos attinet, concedimus, ut liber cui titulus Animae delectamentum à R. P. F. PAULO à S to. UBALDO Religionis nostrae Sacerdote professo compositus, & à duobus Theologis nostrae Congregationis prius approbatus, Typis mandari possit. Datum Gandavi in Conuentu nostro Sti. joseph die 22. Augusti 1653. Fr. joannes à Matre Dei Provincialis. Fr. joannes Augustinus a S. Teresia Secretarius. OBlectamentum hoc animae, R. P. F. PAULI à S to. UBALDO Ordinis Carmeli Discalceatorum, cura concinnatum, diligenter inspexi, quod & absque ulla offensa tutum, iucundum, pium, ac devotum, aestimavi; quo tanquam in salutifera quadam mentis solitudine, inter fragantium odoramentorum, flores, rosarum & liliorum amaenitudines afflicta ludit anima; recolligit se peccator; vulnera sua videt & plangit; opem implorat, resurgit, & sanatur. Datum Bruxellis ex Conuentu Fratrum Minorum hac 22. Novembris 1651. Fr. Raymundus Caronius S. Theolog. Lector. DElicias animae à R. P. Patre FLETCHER PAULO à S. UBALDO collectas, & concinnatas, non sine magna animi voluptate & delectatione perlegi, in quibus, nihil, aut fidei Catholicae, aut Misticae Theologiae (de qua varijs in locis huius libri tractatur) contrarium reperire potui: quinimo, omnia sunt valde pia, valde devota; & animabus religiosis, devotis, & mentali orationi deditis, perutilia; quapropter praelo & luce publica dignissimum censeo, 10 Sept. 1652. Fr. Gregorius à S to. Elia Carm. Disc. Theol. LIbrum hunc, cui titulus, Animae delectamentum, à R. P. F. PAULO à S to. UBALDO Carm. Disc. compositum, attente, magna cum deuotioné & satisfactione perlegi, in quo, nihil Catholicae doctrinae, aut bonis motibus, contrarium, sed omnia, pia, cunctis que tam religiosis quam saecularibus serio Christo Domino inseruire desiderantibus perutilia, notavi, Quippe homines in Oratione ac mortificatione instruit, & pro quolibet statu, planam, facilem, nec non suavem, ad omnem perfectionem, viam, ostendit; ideo publica luce dignissimum censeo. Datum Bruxellis 16. julij 1653. Fr. Angelus Joseph à Conceptione Carm. Discal. Theol. APPROBATIO. HOc Oblectamentum animae à R. P. F. PAULO à Sto, UBALDO, Carmelita Discalceato, compositum, ab eruditissimis S. Theologiae Lectoribus examinatum, & nihil Catholicae fidei, aut bonis moribus repugnans, continere iudicatum, Typis evulgari permitto. Actum 2. Septembris 1654. GVILELMUS BOLOGNINO S. Th. L. Can. & Lib. Censor Aniv. THE FIRST PART What Prayer is, and of the abuse thereof. THE FIRST CHAPTER. 1. MAny that are given to prayer, do gain little profit thereby, because they do not well know, nor consider what prayer is; for if they had known it, 'tis like they would be more attentive in it, and use it as they aught; and so we should have more saints than there are, and heaven more souls. 2. You must therefore understand, that prayer generally taken, is an elevation or application of the mind to God; so, that notwithstanding a man pronounceth many Good words with his mouth, and seemeth to pray; not having this elevation; it is no prayer, by reason the mind is not elevated, or applied to God. As for example, a child required by his Father, or Master, to read very Godly prayers in some devout, book, either to pass the time, or know whether he can read, or no; is not said to pray, though he read's the most devout prayer that can be. Why so? because he intended not to pray, and the principal thing (which is the application of the mind to God) is wanting, and therefore Christ our Saviour speaking to the Pharises, said, ye hipocrits, did not Esaias Prophecy well of you saying, this people doth praise me with their lips or Matt. 15. v. 7. mouth, but their heart is fare from me. this he said in the behalf of God, by which you may observe, that our saviour doth term him an hypocrite, and dissembler, who maketh show of that which is not, moving his lips, as in prayer, but not applying his heart or mind to God. 3. But alas, how many Pharises and Hypocrites, may be found this day, even among the very Catholics, that make show of praying, and serving God, their hearts and minds being fare from him? We have the Pater noster, or Lords Prayer, appointed by our Saviour, to be said, Matt. 6. v. 9 as the most excellent of all prayers, and many Godly books with devout prayers, and hymns approved by the church, for the use, and benefit of all Christians; and though vocally said, yet they are of great merit in the sight of God, being well and attentively used, according to the former application. Yet I am sorry, that there be many, so worldly and negligent, that they pray no way, though in Christian duty obliged to pray; nay, they scarce call to mind, whether there be a God, or no. which the Turks do not forger; so that going to bed, or getting up, before meat, or after, they give no thankss, but couch, and feed, as the brute beast's do; or, as if they were not obliged, (being reasonable creatures) to praise, and give God thankss, for their being, life, health, food, conservation night and day, from sudden death, and other dangers; which (as others) they are subject to. And if by chance they go to church on holy days to hear mass, or divine service, being thereunto bound, under pain of mortal sin, they mind more to gaze here and there, on this or that body, attire, or new fashion, or give their mind to wander on idle things, than what they aught to do in that place; and if they say some prayer, as their beads, (for books they do not use) they know not what, or how they say it, they are so much distracted, and their mind perhaps in the marker, tavern, or some worse place; and to those, the mass (though short, as not a full half hour) seems so long, that they are there wearied, and think it will never end; and often they do not expect till than, but are away before time, that their body may be present, where their heart, and mind were all the time of mass. 4. Truly the light of faith is very much obscured, and darkened in these repid, and luke warm Catholics; are not they in a poor case? what can they expect, or hope for, at the hour of death, from God; whom in their life they did so little respect and regard? for though his divine majesty be merciful, he is also just; and when his mercy is not accepted, but abused, his justice will in due time inflict a condign punishment; God's mercy was great (note this well) who endured with patience so many years such wrongs, and abuses (as their grievous sins, and did not cast them suddenly into hell fire, as he did the Angels of heaven, for one only sin,) graciously expecting their conversion and repentance, which they think not of, putting all of, either till they grow old, or fall sick, intending than to repent; as if the time, and certainty of repentance were in their power, and at their disposal. but what if they be short taken, and the thread of their life cut of by a sudden death? (which doth daily hap to many) what will become of them? which they aught rather to consider; oh than for a moment, wherein they might have made use of god's mercy, when they lived, (an did not) and gained the joys of heaven by repentance, which they neglected, they must endure without remission the rigour of God's justice, and suffer the torments of hell fire, for all eternity. woe be unto them; OH dear Christian beware of this, and repent whiles thou hast time, not knowing but that very hour, is the last of thy life; 5. There be others whose devotion is but small, and some times they have a confused memory of their obligation, to serve God; and thence they fear his punnishments: which make them some time go to prayer, mass, and those things, to which they are bound; as to confess and receive, at lest once a year; which they do very coldly, and god grant they do it, to their profit: which I fear they do not, for want of due preparation, though the salvation or damnation of their souls, depend upon it. their prayers are not many, and in haste, thinking that to say them, is enough, and that they have done well, and a great matter too: but surely they are mistaken, (though they do better than the former): for what honour have they done to God therein, or what great profit, to themselves? that considered not for what, or to whom they prayed; whereas they minded him not, all the time of prayer; but rather when they should end, to be go away; which is a great abuse of prayer, and disrespect to God. there are many of this sort, whose case is dangerous enough, and they are to be pitied, instructed, and admonished by their Pastors. 6. An other sort of people I found, that have a good custom to go every day to prayer, and to hear mass, which is laudable, but if they should truly examen themselves, when all is done, perhaps they would found, that they were thinking of their worldly affairs most of the time, and did scarce reflect upon what prayers they said, being smoothly carried away with some thoughts, which the devil doth suggest according to their inclination, or natural disposition; wherein, they take such content, that they, easily forget what in prayer they are saying; for he doth know how to sit every man's humour; yet by reason their first intention was good, it maketh the rest somewhat meritorious, when their distraction was not wholly woluntary; but they cannot be excused for their negligence, and disrespect to God, who is present, and to whom they aught in prayer, to address their speech with great humility and reverence. 7. Others there are, that have that good custom, and they task themselves with a certain number of prayers, which when they have performed, they think, that they have done much; but whiles they pray, their mind runs more on when they shall end their task; than how to please or praise God, and therefore, they often lift their beads, or turn the leaf of the book, to see where abouts they are; and in the mean time; their mind is a wandering, and their tongue runs in all post, not knowing why, or whither; but makes haste to come to his iorney's end, that is. till all is said: and so very speedily they part. yet though this be an abuse, it is of more importance than the others; for they have not only an intention going to prayer, to serve God, but also to spend time to perform that task which they have obliged themselves to; though afterwards they be distracted, or carried away, with vain thoughts; an other good, it hath, that they are never quiet, nor satisfied, till they have performed the said number of prayers both morning and evening, which makes them mindful of God, when they are about business, and have not ended all. 8. But what shall we say of men that seem to be of understanding and know much? and can discourse of our obligation to God, when they are among those that speak of that matter, yet are as careless of their duty to god, as others, and perhaps more; they seldom pray at home, and when they frequent the churches, they stand and gaze; they come to see, and be seen; and often, for company's sake, rather than to pray; as to attend this nobleman, or that lady whom they lead by the hand, more than for the love of god; and many times, to meet this or that friend, or party, with whom they have some business; on which their mind is more busied, than on their prayers; but those young gallants and damicells are worst of all, that prate, and laugh even at mass and even song; they lightly say some Pater and Aue, and than they look about, and if occasion be, they prate again, and perhaps speak of their neighbour's attire, or fashion, or of the priests behaviour, or preachers doctrine if it doth not please them; they go to church, as it were but a bore ceremony, not valuing that holy action as they aught; and they whose sex requires more modesty, in the church, where it aught to be most, do show but levity and vanity, little devotion, and no recollection, though many are very Pious. in short, though these cavaliers and ladies, seem to be of some capacity more than others, yet they so forget themselves, and their duty to god; that they may be without offence, compared to the jews, who kneeling Matt. 27. v. 29. before our Saviour, adored him in scorn; and than laughing, looked on each other; in like manner, these say some prayer, carelesy (which is to undervalue our Saviour and little esteem him) and speedily they turn faces about, prate, and smile at each other; and they do scarcely leave of, at the very elevation, which is not sooner done, than they are up, and prate again. I leave it to their censure; (this considered) whether it be not a foul abuse, a great irreverence and disrespect to that great god of glory; their creator and redeemer? 9 Many also frequent the churches and Sacraments, that they may not be noted to be cold Catholics, or indevout; and many times, when they see others of their quality communicating, not having thought of confession till than, without any great sorrow for their sins, or due preparation, they confess and receive; this is a great abuse; diverse other abuses in this kind. I omit, lest to be tedious, returning to what I said in the beginning; that whether the prayer be vocal, or mental, without that elevation or application of the mind to god, it is of lirle, or no profit at all. 10. For, who going to treat with a gentleman of fashion about some weighty matter, by which he intends to benefit himself, would not court him the best he could, or at lest, give him that respect, as well in conversation, as salutation, which to him is due, according to his quality and calling? much more to a King when a petition is to be presented to him. For it is known in all kingdoms, with what low submission and respect; and with how many bowings or conjues, he is first saluted; before the petition be delivered; and than how observant the petitioner is, of the king's gesture, whiles he reads it, how carefully doth he fix his eyes, to see when he will look at him, and how attentively, and patiently doth he expect his answer; Be you now judge dear Christian in this case, whether a wrong be not done to the king of kings, and lord of all things, when by those that go to speak and petition to him, he is not so much regarded, as a temporal King, or worldly man of a mean degree: for they scarce begin to pray, when most irreverently they turn (as we may say) their backside, to his divine Majesty, who is there present attending to give audience, and hear their request: their mind busily speaking with the world, and he left as a Cipher there quite forgotten. OH foul abuse? oh great irreverence! oh unspeakable ingratitude! my God how canst thou endure it? my dearest Lord, how dost thou bear with such rude, and ungrateful people? Verily thou art the God of patience, and goodness, the meanest man of any fashion would not take the like affront at any others hands, though some what beyond his degree. OH true lover of our soul's, what can they expect by such prayers, or I may better say, by such mockeries? for though thou art most merciful and gracious, and very willing to receive our petitions, and grant what we desire; if we come to thee with that humble reverence, and true confidence, which is fitting, and all aught to have in thee, or with that very respect, and attention which they afford even to thy creatures. when (I say) thy so great goodness and mercy are not regarded, (but they disesteem thee so much, and turn their hearts and minds from thee) and the day of reckoning come; doubtless thou wilt turn thy blessed face from them, and they may hear to their cost; departed from me ye cursed into hell fire for ever. which is an exclusion from the joys of heaven, and the sight of God's glory eternally. 11. I beseech thee therefore, my merciful lord, that thou wilt pervent this so great evil, and grant us most frail sinners, thy holy grace in this life, to forsake this great irreverence, and continual abuse of thy divine Majesty, in time of prayer, which through negligence and inconsideration, we commonly fall into, that thy sweet face may not be turned from us, at the hour of our death, nor we be forsaken by thee for all eternity. Amen. THE 2. CHAPTER. How to pray with profit. 1. FIrst dear soul I would have you understand, that in conversation with God (for prayer is no other thing) neither rhetorical eloquence, subtlety of wit, or great learning, is requisite, but a plain, humble, and simple declaration of what you intent; for his divine Majesty understands our intention: therefore it will be fitting, whensoever you go to prayer, to have a certain intention, or to propose to yourself, some end, for which you intent than to pray, that your prayer may not be in vain. As for example; I will go to prayer, to give God thankss, for his many benefits bestowed on me; as for my creation, redemption, and such like; and in token of gratitude, I will say such prayers, or spend so long time at my devotions, or hear one mass, or more: or I will confess and receive this day, in unfeigned thankfulness, for the love which our Saviour did bear towards me, coming from heaven to earth, to suffer what he did, in his life and death, to satisfy his heavenly father, for the sins of such a vile and base wretch as I am. and than purpose through his grace, to serve and love him ever after, with more fidelity and sincerity than formerly; and crave his holy assistance and grace to that end: also at other times to obtain true sorrow, repentance, and forgiveness of your sins; likewise amendment of your life, or the overcoming of some vice, or passion, to which you are must inclined; or to gain some virtue; as patience, humility, love of your neighbour, chastity. etc. moreover you may apply your prayers for the souls in purgatory, your friends and parents that are dead; in like manner for the conversion of sinners, the necessities of our holy Mother the Catholic Church, or for any other thing, that is commended to your prayers, or you intent to obtain of his divine Majesty; for surely it is much simplicity and ignorance in any, to go to prayer, and speak wirh this so great a king, and gracious a Lord, and not know what about, nor considering to what end. 2. Therefore going to prayer (which is, as I said, to speak to that great King, and lord of heaven and earth) remember always to do and direct it, for one of the former ends, or the like; which done, in the place of prayer, suppose in your mind, that god is there present very gloriously (as truly he is) accompanied and attended with many quires of Angels that are always praising him with unspeakable reverence and love: and that he is than there, to give you audience, and know your intent, and request. After this with great submission and humility, address your petition to does divine Majesty, by some devout prayer, or if you say your beads; say, my God I offer this prayer, or pair of beads, to thy divine Majesty for this end, (naming for what,) looking sweetly on him with the eyes of your mind, or inwardly remembering that you are speaking to him. And though the prayer be in latin (which some rather use) and that you understand it not, yet because it is appointed, and approved by the Holy Church, instructed, and directed by the Holy Ghost, for the use, and spiritual good of the faithful, and that you say it, with an intention, and desire to honour and please God, in that act: his divine Majesty will accept of it most gratefully, and doubtless will grant you your request, or that which you pray for; for he looks into the heart, and the desires thereof; and regards more the intention of the mind, and the affection where with you pray, than the words which are pronounced; in so much, that let the prayer be never so sweet in the vulgar tongue, and not addressed to his divine Majesty, with attention and respect, it pleaseth him not, and availeth you little or nothing. 3. So that let the prayer be in latin, or vulgar tongue, God doth not regard, the language, but the intention of the heart. wherefore you must always endeavour to have your mind well applied (as is said) and for some particular end, when soever you go to prayer; and in case through frailty, or some suggestion of Satan, you be distracted, so it be not willingly admitted, by reason of your first good, direction, intention, and application, your prayer will not be voided of merit; but be careful, in prayer to reflect some times on what you do, and how you pray, and if you found your mind wandering, and not applied as it aught; with humility cry God mercy, for that irreverence, your negligence and disrespect, acknowledging your frailty and carelessness, in these or the like words. My God, thou se'est my frailty, inconstancy, and negligence, and how easily with vain thoughts I am taken away, which plainly show my little love to thee, forgive me my good God, and give me the assistance of thy holy grace, that hereafter I may apply all my thoughts, and mind on thee alone: this manner of proceeding in prayer, is very pleasing to his divine Majesty; and believe it, he will not deny, what you so desire, or grant you a better thing; for which end, you may also crave the assistance, and mediation of those celestial, and most gracious courteours, which are about him, for they do highly rejoice, to see their Lord (whom they dear love) respected and honoured; and they will not fail to beseech his divine Majesty to grant what you so humbly and earnestly shall demand, or desire. 4. This is the true way to pray with profit, and it will bring you with facility, to mental prayer; for in deed vocal prayer so used, is both vocal, and mental; and certainly God doth concur particularly with those that give themselves to prayer, granting them, not only many inward comforts and consolations, but also such an exemplary life, that they are observed, and beloved by most people. for the inward grace cannot but manifest itself, in their outward works, so that you may see them often visiting the Churches, hearing sermons, and divine service; frequenting the Sacraments with much devotion, spending long time in prayer, with so great inward feeling, that often outwardly the tears abundantly slow from the inward sweetness; they read good books, to keep in, the little fire of devotion; they are also full of compassion, works of mercy, and charity, spiritual and corporal, they endeavour as near as they can to keep a pure and clean conscience, and are desirous to serve, please, and praise God in all things; and thus they are inflamed with divine love. I could wish that there were many more of this sort; than there are; do you your endeavour to be one, for his grace will never be wanting to a willing mind, and than remember me. THE III CHAPTER. A daily exercise very profitable. 1. GOd Almighty (as we read in holy Exod 13. u 2. & 22. u 29. Scripture) commanded, that all first first-fruits should be offered unto him, in acknowledgement, that he is creator, and absolute Lord of all, and that all creatures have their being, and dependence of him alone. Therefore, in the morning when you awake, lift up your heart suddenly to God, and offer unto his divine Majesty, and ardent act of love, as the first fruit of your heart and soul● in these or the like words; my dear God omnipotent, thou art well worthy of all love, in heaven and earth; and to be always praised by thy creatures for, thy goodness, which is incomprehensible, and for thy wonderful, and sweet love to us, without any merit, or desert of ours, and for thy singular care, to provide for, and preserve us, poor sinners; and me chief this last night, from many evils, suggestions of the devil, a sudden and vnprouided death. wherefore my loving Lord, I do offer, unto thee, my heart, and soul, yea, myself wholly, wishing that I had as great love to thee, a● ever any had; that I might not affect, nor desire any thing in heaven, or earth, but thy sweet self alone; this, or the like will be acceptable to his divine Majesty, who will receive it as a token of gratitude, and it will induce him to bestow greater favours upon you; for he doth love a thankful soul. 2. This done, if you be to get up; first bless yourself with the sign of the cross, and your clothes likewise; than putting them on with decency, desire God to invest your soul, with the fair garment of his divine grace; being up, betake yourself without delay to your oratory, or wont place of prayer, (though it be but in some corner of the chamber, or behind your bedcurtine) placing yourself on your knees with reverence in his divine Majesties' presence; as is formerly said; 3. Than with a feeling sincerity, say the morning prayer, that follows this exercise, or some other, in thankss for your being preserved that night past and that his divine Majesty may likewise preserve you that day, chief, from sin. 4. And do not as some, (too Careless of their salvation,) who being up, fall a dancing and; singing, of idle things, as I have seen, or as others very effeminate, looking in a glass, now walking hither, than thither, in the chamber; than to the glass again: now they cast their hair on one side, than on the other, and comb it up and down, I know not how often, powdering they with some trash; in which vanity, they spend not a little time, never thinking once of God; or as others whose eyes are not sooner open, than they think on their secular affairs, in which they are so drowned, that it seems to be more their God, and adored by them, than he who gave them their being, and all that transitory wealth which blind them, and is like unto a flower which seems fair this day, but next morning perhaps it is go, withered, and decayed. 5. Do not I say, as they do, but after being up, and thankss given for that good night, call to mind, the vice or passion, which you are most inclined to, (as anger, envy, cursing, swearing, lying, dishonesty, detraction, or any other) and considering that thereby you do often offend God, resolve, not to offend therein that day; and crave his holy assistance, that you may perform your good resolution, and overcome your passion, or vice; for which end, offer some prayers, as five Pater's, and Aves, in the honour of the five wounds of Christ our Saviour, or three, in honour of the holy Trinity, or some others according to your occasions, or state as life; or as thus. 6. My God, thou knowest, that I am given to anger, (or name what it is) by which I do often offend thy divine Goodness, and deserve thy wrath and indignation, yet for love of thee, with the assistance of thy holy grace (which I humbly beg of thee) I do resolve, and purpose to dye rather than give way to my passion, or wicked inclination this day, though all the occasions and injuries possible should be offered unto me, that I may not displease thee my God. 7. This practice, and daily resolution will not only make you wary in occasions, but also hearty, and courageous to overcome yourself, and resist, and suppress the passion, or vice; this requires no long time, but may be speedily and with facility done. 8. When you have ended, order your household affairs, giving such directions to your servants, (if you have any) as your state requires, or speedily go to mass, (if you can conveniently,) if not, go about your worldly occasions, and endeavour to hear mass after; for it is of great merit, and God will bless your affairs the better all day after. But observe that what thing soever spiritual or corporal you go about, or intent to do, always, to direct it, to God's honour and glory (who is present with you every where,) saying these or the like words; 9 I beseech thee my God, that this which I am to do, or go about, may be highly to thy honour and glory. Or thus. I wish my dear Lord, that I could please thee in this act, or business, as the greatest saints, and Angels do in heaven. You see, that to do this, is but a small and easy thing; and you may say it, in your mind, which none but God, who knows & sees the secrets of all hearts, can observe, to whom certainly it will be very acceptable, and to you meritorious and profitable; for in making this short act, there is no labour, trouble, difficulty, or austerity; but this direction may be practised, with great sweetness and facility, by every Christian, poor and rich, great and small, sick and healthy, in all occasions and affairs, and it is to be taught to children, even from their infancy, for the use and daily practise of it, will make it pleasing, and easy; and it being so small a matter, though great before God, none can excuse himself from performing this little in God's service, saying, I have no time, by reason of my many occasions and affairs, whereas, so few words my be inwardly said in the very going, or acting any business what soever. 10. For in the most serious employment that can be, they may remember, to think once of God in their mind; neither aught they so to employ themselves in worldly affairs, as wholly to forget God, being created to serve him in this life. which if they do, in the other, they shall enjoy him in glory, for ever; and for those that do very little or no service to his divine Majesty, the lest they aught to do; is, to offer unto him a desire, to serve and please him, in directing (as is said) what they do, by so few words to his honour and glory, or wishing in their heart, that they could please him; which is quickly done without pain o● trouble; they give way to, and entertain many vain and idle thoughts; why not than a few good thoughts? this being to their spiritual profit, and that to their great hurt. for truly God will not leave the lest good act, or thought unrewarded. Moreover this hath an other benefit; for beside the merit of those acts, they preserve the mind, from those which are evil and sinful. Also they dispose a man, and keep him mindful, to resist his passions, if by chance in occasions he found himself moved; and withal they procure a quiet and pure conscience, and a strict friendship, and familiarity with God, this is a blessing and happiness, to those only known, who by use thereof, have the delightful feeling of it; there is none so ignorant or dull, but may practise it being in so few words, and so easy. 11. But they that can spare time, may remain longer in prayer, both morning and evening, than they, whose occasions do not astord them that benefit; and commodity; and for their comfort, it will much avail, to read, or hear a chapter of the life of Christ, his saints, or of some other spiritual, and devout book, gathering thence, some pious document, wherein to employ their mind, and move their affections to God, who is always present (as is said) looking on, and considering what we think and do. 12. Note also, that when you read, any pious thing, you must not run it over, as a horse galloping in haste, but slowly, and attentively, with a desire rather to be moved to devotion, the love of God, and other spiritual affections, than to know, through curiosity, what it is, or what is contained in the book; which is a cammon temptation of the devil; for when in reading, one is moved inwardly, by the holy ghost, to devotion; he aught to rest in it, and go not further; but Satan who always watcheth to hinder our good, doth edge us on, to read more, and more, under a pretence, of getting greater knowledge, and to be more moved to devotion but in the mean while his intention is, that the inward motion of devotion, may decay, (lest by it, any spiritual profit might be gained) and when you think it will continued, and that you may have it, when you please, by too much reading you shall found yourself dry, and void of any good motion, by reason you did not accept, and make good use thereof when he gave it. 13. We read, to be moved, to devotion; if we gain it; what need we seek further, till we have fed on that, it being our spiritual food? we found, that when S. Francis had any holy inspiration, (though travailing) he would desire his companion, to go on a little before, and he did sit him down, till he had eaten that holy bit, by due consideration, and some pious affection, with thankss to his divine Majesty. 14. Therefore, in reading, being moved; instantly shut the book, or lay it a side; than ruminat, or quietly consider in your mind, what you read, and to what in particular you are moved; and accordingly make some act of virtue; as for example, being moved considering that by your sins, you often offended God, and deserved his displeasure, endeavour to be grieved, make an act of contrition and desire God to pardon and forgive you. if you are moved to the love of God, considering his benefits, and love to you; endeavour to be thankful, making acts of gratitude, and desire his holy grace, that you may serve him more seriously ever after, than formerly; and so of other things; this is the manner to read with merit, and profit, and it will delight the mind very much, and induce the soul, by degrees, sweetly to take content and joy, in spiritual things, and the service of God; this is a necessary digression from my first purpose, and a profitabile advice. 15. Now returning to what we left; and supposing that your affairs were directed, and disposed according to your occasions and state of life, till dinner time; than, be take yourself for a little space, to the oratory, or place of prayer, there briefly, desire God to give you light, and grace, to call to mind, what you did amisle, in thought, word, and deed all day, till than; examine your conscience, and if you found any fault committed, cry God mercy, ask forgiveness, and purpose to amend, saying. My God, I have sinned against thee, for which I am heartily sorry; sweet jesus for thy bitter passion, have mercy on me, and forgive me; for I resolve to dye rather than offend thee more. and desire the B. V Mary, the Mother of God, to pray for you; but if you committed no offence, give God thankss, for having preserved you, acknowledging that if he had not so done, through his holy grace; dubtlesse you had fallen into many sins. 16. This humble acknowledgement is very grateful to his divine Majesty, and if you have time, you may say the littanyes of our lady; if not, nor, conveniency of place; make this examination mentally in the same place; whilst you expect dinner, that you may not omit so good a custom and exercise: The table set, and grace said, according to the Catholic custom, sit down; calling to mind, that the heavenly banquet (to which you are invited by the Son of God, who came in proper person for that end, from heaven to this world) is prepared for you; and that they be most happy, who are now sitting with him in glory, at that joy full, and endless feast; therefore with true affection, wish heartily, that you were there among them. At other times, whilst you are at the table, consider how carefully God doth provide for your sustenance; and that many better than you, and greater servants to his divine Majesty, and fare more deserving than you, often have not meat to eat; think than on those pious souls that for God's love, live in woods and desert places, content with bread and water, few herbs, and roots; and others, in cloisters or monasteryes, that feed meanly, only on fish and such like; they fast long, and lie hard; and you having such varieties, or at lest, more than sufficient; for want of dainties, are scarce well contented, or not so thankful, as you aught. lience inwardly produce an act of mortification, and gratitude, for this his care had of you, providing so well for you, not loving, nor serving his divine Majesty, as others do, and as you aught. 17. With these, and the like good considerations, you shall feed your soul spiritually, as with these meats you feed your body corporally; and always seek rather to satisfy nature, that you may be able to serve God, and perform the duties, and obligations, of your state; than in any wise; please your taste, or seek sensuality, and delightful gust, in eating and drinking; than dinner ended, and grace said, recreate yourself, with some indifferent pastime, and honest conversation, for an hour; or go about your household, or other worldly affairs, as your occasions shall require, directing all, to God's honour, and glory, as is formerly said; and if you can afford so much time, in the after noon, you may read, some chapter, as is said for the morning. 18. About five of the clock. (I speak to those that can spare time,) go to prayer, either vocal, or mental, or at any certain hour in the evening, and spend such time in it, as you can afford; yet. commonly if it be in mental prayer, exceed not an hour; and at supper, and after, observe what is said, for, and after dinner; at nine of the clock, or soon after, go to the place of prayer, examine your conscience, say the litanyes, and if you please, ad to it, the evening prayer, or act of contrition, which here followeth; than sprinkle some holy water, on yourself, your chamber, and bed; for beside, that it increaseth grace, in the soul, (as learned divines hold), it is of great force, to banish thence, any evil spirit, and it produceth many other good effects; this the holy church and daily experience teacheth; and our holy Mother S. Teresa writeth much In her life 31. chap. of the efficacy and good thereof. than laying your clothes of, desire God, to strip you, of all sin, wherewith your soul is covered; this done, go to bed, bless yourself, making the sign of the cross; and setting yourself, to sleep, desire his divine Majesty, to give you good rest, that night, that the next day, you may be better able, to serve him, and perform your other obligations, according to your state of life; and to this end, crave the assistance of the B. V Mary, your good Angel, and the saint to whom you are most devoted; than with some good thought, of the passion of our Saviour, or some other spiritual matter, put yourself to sleep. 19 This is a plain and very easy way to serve God, and it is of such sweetness, merit, and profit, that in a little time, they that use it carefully, will gain great perfection in the love of God. 20. I have known a gentlewoman of good fashion, married, of many businesses, and having, not a few children, who gave herself to this exercise, not a full year, when she told me, that she not thinking, of God, her soul would be often inwardly employed with him, making acts of love, by reason whereof, she began in a short time, to take such delight in it; that she did spend some hours in mental prayer every day, with great facility and content of mind; thus she become spiritual, full of charity, and good works, which happiness, I wish unto thee dear Christian by the practice of this exercise, desiring thee to pray for me. THE FOURTH CHAPTER. The morning Prayer after you are up. 1. OH Most blessed Trinity, God omnipotent, most bountiful; whose sovereign power, is over all thy creatures, and who dost continually desire their welldoing; I do adore thee, in the presence of thy blessed Angels, acknowledging, and confessing thy benefits, to me, thy unworthy servant, to be very many, and that by thy holy ptovidence, and power, I was preserved this last night, from sin, and an vnprouided death; for which, and all thy other gracious favours, I am most heartily thankful, and would, if that I could, in some kind return love for this thy love and mercy, but know not how; yet my dear and loving lord; I do most humbly beseech all thy blessed Angels, saints, and creatures, in my name, and behalf, to be thankful unto thee, and praise thee, for all eternity; and all my bowels, powers and senses, of body and soul, praise thee, with them, for ever; for thou art God omnipotent, goodness indeficient, our gracious king, our provident lord, our most merciful father, and bountiful benefactor, from whom we enjoy our being, and what else we have thou art therefore highly worthy, of all adoration, worship, love, service, and praise, yea, and of all thankss, honour, and glory, in heaven and earth; I wish, my God, that I had as many hearts in flamed with diaine love, as there has been, or shall be creatures, till the world's end; that I might employ them all, in thy holy service, praise, and thanks giving; though this had been but little, in comparison of the much I own unto thee; oh lord accept of my desire, and true affection, which, with my body and soul, all the thoughts, words, and deeds, of my whole life, and chief of this day, I willingly and freely do offer unto thee, that all may be to thy honour, and glory; assist me herein with thy holy grace oh lord, and so direct, and protect me, this day, that I may not fall, from the observance of thy holy laws, but in all, fulfil thy blessed will, serve thee with more fidelity, love thee with more sincerity, and rather dye than once offend thee. to whom be all thankss, and praise, in heaven and earth, world without end. Amen. The evening Prayer. 2. OH Most gracious, and merciful God, of whose goodness it cometh that thou art served, and praised, by all thy creatures; thy eyes, are always looking on thy servants, and thy ears, open to hear their prayers, and thy loving heart, inclined, and ready to grant what they desire. thou hast oh lord vouchsafed, to hear my voice (though a wicked sinner) and grant me my request, having preserved me this day from many dangers, the power of Satan, and the slavery of sin, to walk in thy sight, according to thy holy will, and laws; thankss infinitely be unto thee; for I do confess, my God, that every moment, I had fallen to sin, if thy holy grace, had not supported, and kept me up, being of myself frail, unconstant, and prove to all evil; blessed may'st thou be my God for ever; and all thy creatures, with thy own goodness, and mercies, praise thee, for all eternity. Let thy name, oh lord, thy power, and bounty be known to all, that know thee not, that they may honour and magnify thee. bring all, my dear God, by thy great power to love, serve, and praise thee. OH my most loving, and living lord, my good, and gracious Father, my merciful and sweet redeemer, make me thankful, for all thy blessings, and holy gifts; and as thou hast mercifully, preserved me this day, so I humbly beseech thy divine Majesty, through thy goodness, to keep me, this night, from all illusions of Satan, unprovided death and sin; that rising in the morning with sweet jesus, the true sune of justice, I may with all thy creatures thankfully bless, and praise, thy holy name, through Christ, thy said dear son, our lord. Amen. A Prayer, or act of contrition, going to bed. 3. MOst merciful JESV, my sweet Saviour, and dear lord, I am thy creature, and the work of thy hands, redeemed with thy precious blood, and one to whom thou hast been always bountiful, and beneficial, which, my God, I regarded not, as I aught; but sinned wilfully, against thee, who art worthy of all love; and therefore I am unworthy, to lift my eyes, or behold the heavens, or to appear in thy holy presence. I do confess that in the wickedness of my heart, I have contemned thy holy will, not observed thy commandments, neglected, thy sweet inspirations, the wholesome counsels, of thy servants, and the good advices, of my ghostly fathers; I followed the foul, and unjust desires, of my heart, and by my wicked life, was the cause, of thy Bitter Passion, Bloody wounds, and painful death; I have often troubled thy holy soul, and afflicted, thy loving heart; my iniquities, are great, and many; and like a heavy load, do vehemently oppress me; I deserved, thy wrath, and indignation, and am not fit to live on earth, or enjoy the benefit, of the air, by which I breath, for having so grievously offended thee. oh my dear jesus, I am very wicked, I have not kept mine eyes. from beholding vain objects, nor mine ears, from hearing detraction, nor my tongue, from lies, and lascivious talk, nor my hands from unclean, and uncivil touchings, nor my heart from malice, and desire of revenge. OH my God, what shall I say, whither shall I go, or what shall I do? my heart, would burst with grief, and now do loathe to live, for having offended thee; oh cursed sin, I wish, I had never known thee; I do abhor thee; I do dearest thee; OH beauty of the Angels. oh comfort of the world sweet jesus: I am most heartily sorry for having so displeased thee; and at thy holy feet, I accuse, and condemn myself, I am the worst of sinners, and justly deserved hell. have mercy on me, oh have mercy on me, dear jesus; forgive and pardon me; oh grant me, for thy Precious Wounds, a sorrowful and repentant heart, and forgiveness of my sins. free me from hell, and Satan, receive me to thy mercy, and favour; afford me, thy holy grace, hereafter to amend, and live, and dye, in true faith, hope, and charity, who dost live, with the father, and holy Ghost, true God, for ever and ever. Amen. A profitable advice, to be observed. 4. Dear Christian, though God be highly pleased with devout prayers, and is very willing, to hear us; yet you must not come to him, at any time, being in sin; unless you first resolve to forsake it, and discharge your conscience, with the first opportunity; for otherwise, you do but tempt God; which is a great offence; for where sin is, there the devil is; how can you than pray, and desire God, come unto you, and give you his holy grace, if you do not resolve to forsake the devil. but entertain him, in your soul; and the opposite of grace, which is sin? this were truly, to deride and affronted his divine Majesty, with an open contempt. for as light, and dacknesse, cannot be together: so God and the devil, sin and grace, cannot be together, in the same soul; what fruit can be expected from a withered tree? the soul in sin, is dead, and withered, what fruit of grace, or merit, can thence proceed? do not offer so foul an abuse to God. but as often, as you found, yourself guilty, of any crime; first, cry God heartily mercy; be truly sorrowful, for having offended his divine Majesty, and resolve to go to confession, with all speed. than your prayers, may be grateful, and acceptable; and you may found him more forward to forgive and grant you his grace, than you, to ask or demand it. But perhaps you not knowing the hurt, and evil of sin, and your obligation, to forsake, and abhor it, and to serve God, with all your heart; you do not truly weigh (as you aught) what it is, to offend God. Therefore you may often read, the following considerations. THE FIFTH CHAPTER. Brief considerations, induceing, man, to the knowledge of himself, his duty to God, and a love to heavenly happiness. 1. A Man that knows not his obligation, or what benefits he received, from an other, can hardly love the party deserving, or be as thankful to him, as he aught, or would have been, if he knew them, or were informed of them. he therefore that shall read these following considerations cannot be excused, if he be unmindful of God, his chief benefactor; neither can he be ignorant of his benefits, and obligation, to love, and serve him. 2. First consider, how that great God, of all goodness (who was from all eternity, without beginning; and shall be forever, without end, maker of heaven, and earth, created man, according to his Gen. 1. v. 26. & 27. own similitude, and likeness; that is. with a reasonable soul, free will, memory, and understanding: adorning him, with original justice, sanctifijng grace, faith, hope, and charity; and by a special gift, the body, without contradiction, or rebellion, of the sensitive part, was subject, and obedient, to the spirit, or superior part. so that, both being well ordered, to wards God, might claim a right, to the kingdom of heaven, if Adam had so pleased; Also he being created in this happy state of innocency; for his more content, was placed by God, in paradise; Gen 2. v. 15. the only place, on earth, of all delight, and pleasure; what obligation, ariseth hence, to love, serve, and praise God, appeareth plainly to all, but to the ungrateful; 3. Secondly consider, that for the use and service of man, God created, this visible world, with all things contained therein; and gave him, the dominion, over all creatures, as being their lord. King Psal. 8. v. 8. & 9 David said; thou hast, oh lord, appointed him, to have the government of all creatures, and hast subjected all, under his feet, the foul, of the air, the fish, of the sea, and the beasts, of the earth; so that Adam's call, to any of them, was command sufficient, to lie at his feet. hence also proceedeth, an obligation, to praise God. 4. Thirdly consider, that the end, for which, man, was thus created, placed, in paradise, and made lord over all things, on earth. was, and, is; that he considering, God's goodness, and power, his great benefits, the wonderful order, the sweet disposition, the rare varieties, and admirable beauty, and fairness, of these visible creatures, might come to understand, and know his creator, and those invisible things of God, as the Apostle affirmeth, that neither eye, hath seen, 1. Cor. 2. v. 9 ear, hath heard, or the heart of man, can reach unto; and consequently, love, serve, and praise his divine Majesty, in this life, and enjoy him, in the other, for ever where his glory is; which is man's true felicity. Observe this well, that, you are created, and beautified, with so many inward graces, and ontward ornaments to love, serve, and praise God in this life: and for so doing, you are promised, life everlasting in glory; but if you do not serve him, as you aught, after so many benefits, and obligations; surely, you cannot be without fault, and you will be rebuked, as an unprofitable servant, and deprived of that great glory, and endless happiness. 5. Who looking on the heavens, will not consider, and admire the power, greatness, wisdom, and beauty of God, their creator? what is the sun, the moon, and stars, in their greatest light, beauty, and glory, but a shadow, of that great, unlimited, and indeficient light, and brightness, of that infinite splendour, incomprehensible beauty, immense Majesty, and unaccessable glory, of God, the maker and supreme lord, of all, who created them in so great fairness for our sakes, and benefit? by that means to induce us, to consider, and understand, that the beauty, and glory, of the creator, is incomprehensible, and infinitely exceeding theirs; for we may well conceive, that he who gave them, so fair a being, of a mere nothing, must fare, without any comparison, exceed them, in all their perfections; and is therefore, worthy to be served, loved, and praised, even for his own goodness, and perfections, besides that we are thereunto obliged, by all those benefits. 6. Moreover what is, I beseech you, the sweetest air, that breathes content, and the clearest skies, which give delight, in the fairest summer day; but a cloud of darkness, in comparison, of the more than cristaline skies, clear brightness, infinite light, and endless day, which is, and for ever shall be, in heaven? for if these corruptible things, are so glorious, how fare, more glorious without any proportion, must those be, which are uncorruptible in heaven, where the king of kings, creator, and lord, of all things, hath made his kingdom, his dwelling seat, his throne of Majesty, and glory; the habitation of his blessed Angels; the land promised to his faithful servants, the true and eternal Paradise, of endless delight, where all with joyful hearts, shall sing forth his divine praises, for ever and ever? for, what God of his goodness, hath prepared there, for those that truly love and serve him here; is so fare Surpassing sense, and all understanding; that S. Gregory admiring, Homil. 37. in evang. said, my dear brothers if we consider, what, and how great, the things be, which are promised and prepared for us in heaven: all what soever is on earth, will seem vile and base, yea, and contemptible, in comparison of them; and grow loathsome to the mind. for this temporal life, compared with that life, which is eternal, is rather to be termed, death, than life; what tongue, (saith he) is able, to express, or what understanding, can conceive, how great the joys are; of that supernal city? to be among the quires of Angels; to stand with those most blessed spirits, before the glory, of their creator, to behold God's beautiful countenance present, to see that unlimited light, to be free from ever dijng. to rejoice, in enjoying, the perpetual gift of incorruption? if than the only consideration, of these celestial things be of such force, as to make men hate, and forsake all wealth, and pleasures, by reason of the great content, which inwardly it worketh; what will it be, and cause in us, when we shall be there present, where we shall see clearly, all things as they are in themselves; and above all; that divine essence comprehending all things, and incomprehensible in itself, which only can perfectly fill, and satisfy the heart, and capacity, of man. 7. This consideration, and desire, to be there, caused Emperors, Kings, Princes, and thousands of the Potentates, of this world, to forsake their Sceptres, Kingdoms, and Dominions, with all the pomp, and pleasures, of this life, and become abject, in the house of God; to wit, in a religious state, in great austerity, and poverty; King David being, so powerful, Ps. 16. v. 15. and having what content, this world could afford; said; than only, oh lord, I shall be satisfied, and fully contented, when thy glory shall appear; as if he said; my God, though I should enjoy, all the happiness, and content of this world, and that they were never so great, yet should not I be at rest, satisfied, or have true content, without the joyful sight of thy glory, face to face; for he well knew, that in this, man's true felicity, and endless happiness doth consist; and that for this end, he was created, as is formerly said; the reason of this, is manifest, for man's capacity, is in a manner infinite, and therefore, nothing, but that which is infinite, can fully content it; for if he should enjoy all that is contained, in heaven and earth, not enjoying the blessed sight of God's divine essence and glory; his capacity would not be satisfied nor his heart, at rest; because always, there would be some what more, than all that, to be desired, enjoyed, and could give more content; which, is God; in seeing whom alone, and enjoying his blessed presence, there can be nothing beyond him, to be desired, all other things whatsoever, being finite, and of a limited being; and God only infinite, without beginning, or, ending; and in whom, all creatures, and such as possibly can be, are contained, may be seen, and enjoyed; so that man's capacity and desire, not being able to go further, must of necessity, be thereby satisfied, and fully set at rest, with all, endless content, and joy; which is his bliss. oh happy and high dignity of man, who is created for so eminent, and Noble an end; as not to rest nor be truly satisfied, with any thing inferior to God, who alone can completely give him all content? 8. Consider hence, oh man, thy great obligation, to serve, love, and praise God; and once (I pray thee) shoot a right, and with a true feeling, say unto thy self; what a baseness it is, beyond all measure, and understanding, that I, a creature so Noble, ordained for so glorious an end, should (this notwithstanding) employ this great, and rare capacity, in deceiving shadows, or in affecting any vile, transitory, and vain creature, or any thing whatsoever, inferior, to God; but principally the foulness of filthy sin? oh who would be so ungrateful, and injurious, as to prefer in his heart, and esteem any thing, before, or more than God? OH Noble Christian, affect none such, and do not vilify, and undervalue thyself, whom thy God, doth so highly esteem, and affect; as to created thee, to his own likeness, make thee a citizen of heaven, his familiar friend, his beloved favourite, partaker of his glory, and Kingdom; and to feast at his table with delight, for all eternity, if the fault, be not thine; oh dear soul, I beseech thee, once again, for his love, and thy endless good, always to place thy thoughts, beyond all that is created, and with blessed S. Augustine, let not thy heart be at quiet, until it rest with peace in the abyss of God's divine essence and goodness, where thou shalt enjoy all true happiness, and sweet content, world without end, Amen. THE SIXTH CHAPTER. Of the fall of Adam, from his happiness, by sin. 1. Daily experience teacheth, that flowing wealth, worldly content, and pleasing prosperity, in this life so steals the heart of man, even from himself; that he easily forgetts, what he was, is, or shall be; or by whom, he hath his very being; and so falls blind fold (as we may say) into the pit of sin. Therefore, that a man may come to know himself, and his own misery; and to prevent so great an evil; it will be good, often to consider, that he was a mere nothing, before God created his soul, by his infinite power: and as for his body, it is framed, of the filthy slime, of the earth; Gen 2 v. 7. job 14. u 1. and when it comes, to the best, it is but a vessel, of corruption, subject to many diseases, full of uncleanness, and ofrens, by these, and his other evil conditions, and qualities, he is both noisome, troublesome, and untollerable to himself, and others; and weary of his life; though his wealth, or calling be never so great; and to understand his greater misery, let him carefully reflect, on what, his body and soul, shall come unto, after his death; as touching the body, which is so much pampered, and cared for, as we daily see; it is but a dead, insensible thing, by all friends forsaken, and speedily turned out of his own house, taken to the Church, and cast into a hole of the earth, there to rot, and putrify, and become meat for worms, but which is worst of all; what shall become of the poor soul? to heaven it goes not, to purgatory, it may; but to hell, is most like; for if he died in sin, he is not only the enemy of God, but also, the slave of the devil, and fuel, to burn in hell fire, for all eternity; the Matt. 7. v. 14. way, that leadeth to heaven, is narrow, and few go therein; but the way, that leadeth to hell, is large, and many go thither. live therefore deer christian, as thou dost intent to dye, and always do, what at thy death thou wouldst wish, thou hadst done. than pride, and worldly vanity, shall take no hold in thee, nor 'cause thee, to forget thyself, and thy duty towards God. 2. What caused Lucifer, to forget Esa. 14. v. 13 & 14. himself? but his to great beauty, of which, he took the occasion (through pride) to aspire to be like unto God, in glory; for which sin, he was cast headlong, from the height of heaven, to the depth, of hell, where he must remain in perpetual torments, and endless flames; 3. In like manner, Adam, having all Gen. ●. v 5. & 23. content, and pleasure, of this life, placed in Paradise, forgot himself, and his duty towards God, his sweet creator, and benefactor, from whom he had all; and through ambition, and pride, desirous, to be as God, knowing good and bad, lost gods favour, and grace, the happy state of innocency, wherein he was created, and was banished, from paradise, and deprived of all the delights and pleasures thereof. this fatal fall, of these two, is well expressed in this verse, which I read, in the life of a saint (primus ad ima ruit, magna de luce, superbus, sic homo cum tumuit, primus, ad ima ruit,) in English thus; (of too great beauty proud, the first of angels fell; so did the first of men, when he with pride did swell.) 4. King David, that blessed Prophet, considering the fall of Adam, and the Ps. 48. v. 13. misery he came unto, said; when man was in honour, and dignity, he understood it not, that is, he did not consider it, as he aught; and therefore forgot himself and his duty, towards god (of whom he depended and had his being, and that noble, and rare capacity, that great honour, and glory, of original justice, the happiness, of being placed, in paradise, and ordained, to enjoy God for ever in glory,) and would be like unto him; and thus he fell into sin, as Lucifer did; and so was deprived of all; and compared, to the brute beasts, and become like unto them, (as we see most d●e even at this day) following sensual or bestial appetites, and not the light and conduct of reason; by which he aught to moderate, and rule those bestial inclinations, and order all, to god's honour and glory. 5. This want of considering, what we aught to do, in all occasions, according to our obligation, is the ruin of many thousand souls, and the great sea, wherein most of the world, are drowned. I wish to God, men would be like themselves, reasonable creatures; and reflect more, on themselves, and their actions, than they do; than surely, no wealth, no world's content, no pride, nor ambition, no pleasure, nor prosperity, would so hood wink their eyes. and understanding as to make them, forget their obligation, and duty, to God; by placing their hearts, and affections, on creatures, and not upon their sovereign lord, and loving creator; or on transitory, and not eternal things. woe be unto them, that spend their days, in pleasures, and in an instant they descend to hell. 6. Now let us consider more in particular, the manner of Adam's fall; he, as job. 21. v. 13. is formerly said, being so nobly created, placed in paradise, having the fish, of the sea, the beasts, of the earth, and the foul of the air, to come at his call, as to their lord, (a great dignity) and the earth, without labour, yielding all sort of flowers, herbs, and fruit; that he might eat what he listed, and do what he would ', to the end, therefore that he might not forget, that he had a superior, over him; and a lord, from whom he had those benefits; God gave him a command; which was; not to eat of the tree, of the knowledge Gen. 2. v. 17. of good, and bad; which was sufficient (chiefly with the punishment threatened that they should dye if they did the contrary,) to keep him mindful, of his dependence, duty, and obligation, unto God; But the Serpent (saith the scripture) being craftier, than all others, (this, Gen. 3. v 1. etc. was the devil, enuiing that great happiness of man, (who was to enjoy in heaven, those places, which he, and his apostatat angels, lost, for their pride) did endeavour, by all means, to work his fall, ruin and destruction; you see what the fruit of envy, and malice is. 7. And to compasle this (being apt, and knowing, how to deceive, and make things, appear, otherwise, than really they are in themselves) with a cunning sleight, he came to Eva, (not to Adam, she being easier, to be wrought upon) and said; why do not ye eat of that tree, meaning the forbidden tree, of which, the fruit was very fair? she answered, that God commanded them, not to eat thereof, saying, that whensoever we do eat of it, we shall dye; the subtle devil, replied, you shall not dye; as if he said; believe it not, there is no such matter, but God knowing, that if you do eat of that tree, you shall be like gods, knowing good, and bad, hath therefore threatened, that you should dye, and commanded you not to eat thereof, lest you should be like himself, knowing good and bad; this was a strong temptation, by which Eva, was alured (through ambition, and pride, aspiring to that great dignity, to be as God) to consent, and did eat, of it: she also gave of it to Adam, who by her persuasion, did eat thereof, to his cost, and ours. 8. OH unhappy happiness, so much desired, by which, true happiness was lost; For Adam had not sooner offended, (breaking gods command,) but instantly he was deprived of original justice, and that fair garment of innocency, with which he was invested; and than saw his own nakedness, and filthiness; which, through shame, caused him, to hide himself, among the trees; God demanded of him, where he was, and why he hide himself? he answered, that he was naked; who told thee, that thou wert naked, (God said to him) but because thou didst eat, of the forbidden tree? and without delay, both he, and Eva, were banished from Paradise, woyde of all grace; and than, he who a little before, commanded all creatures, had all things, without toil, and labour; and could delight himself, in what he pleased; was forced, to labour, gain his bread, and earn his living, by the sweat of his brows, turning and digging the earth; yea the very fishes, foul and beasts, regarded him not everafter. 9 For as he rebelled against God, and Disobeyed him, being the common lord, of all; so they rebelled against him; by which, he might be sensible of his crime; but to conclude, Adam, by the persuasion of Eva, and the lie, of the devil, through ambition of greatness,) eating of the forbidden fruit, lost the felicity he had, and got not the other, which he aimed at this unlawful desire of Adam, is so crept, and rooted in the hearts of men, that to compass their ambitious ends, or some pretended, or affected pleasure, they little care, to break gods command; and the devil is so cunning, that he makes things appear so pleasing, according to the humour, and disposition, of every one, which he well knows, and under the colour of some great happiness, or delight, he deceives them, they eat the forbidden fruit, that is, they commit the sin prohibited, by God; and instantly, they see their own nakedness, and become most unhappy. 10. Many do aim at richeses; to compass this, the devil will suggest: make such and such a bargain, there is a good occasion offered, thou may'st gain much; and though it be usurious, and forbidden, the desire of wealth, blinds him, and the hope of daily profit to come in; makes him willingly yield thereunto. and, if he be a man in office, that may profit thereby; than to compass his intent, he oppresseth the poor, exacteth more, than he aught; troubleth any, that can give him some what, to redeem their vexation; though it be never so unjust; if he be a receiver of rents, alas, how much do the poor tenants, suffer, and how much doth he gain, to bear with them, from time, to time, and afterwards, how false will his account be unto his lord? if he be one, that is in suit, of law; how many false surmises, he will pretend, how many friends he will procure, to speak to the judge, how many bribes gives he under hand, though in his conscience he knows, that he has an, unjust cause? if he be one that pretends some dignity or honour, and hath à competitor in court, how many falsehoods he invents, how many crimes, he doth relate in private, of him, though he knows, they are untrue? and how many great promises do these fellows make, to get their intent? 11. If he be a favourite in the court, how many protestations, and expressions, and often not without great oaths, that he will be a friend, and that, he, who stands in need of his assistance, needeth not doubt of his sincerity, though he hath no mind to perform it; or perhaps, he did as much, to the man's adversary, and took a bribe, of both parties. And if he be a judge, peradventure he doth the same. Also aduocats for gain, defending unjust causes; merchants and trad'smen, selling bad ware, for good; and using deceit in weight, and measure; and so of diverse others, that do use many unjust ways to attain to what they pretend, and aim at; very little caring whether it be against god's command or no. 12. But when all is done, they see themselves naked, and void of grace, where with the soul was fairly invested, they see their own filthiness, that is, the foulness and ugliness of their sins, they are troubled at it; they are ashamed, to appear before God, or their Ghostly Father, who is in his place over them; they hide themselves, they shun his sight, lest they shoul● be reprehended; they lose their inward quiet, and peace of conscience, the remorse and worm of sin, gnawing and ●earing the poor soul, in pieces; which is turned out of Paradise, to wit, the joy and contenr, it had, while she was in the state of grace, and God's favour, in so much, that prayer itself, which formerly, was want to be sweet, and pleasing, and any thing, that may put them in mind, of their offence, becometh loathe some to them. 13. But they must dye for ever, as Lucifer did, without repentance; or live as Adam did, by the sweat of his brows (if they be so favoured) sorrowing, weepeing, digging, and labouring the earth of their soul, turning it over, and over, by à careful examination, and good confession, to bring forth the worthy first-fruits of pernuance; which is forgiveness of the offence, against God, and recovery of his holy grace; and than they may eat the bread of life, Christ jesus, in the most blessed Sacrament of the Altar and be eternally saved, and live for ever, as Adam doth in glory. 14. I said before (if they be so favoured) as Adam was, to get time of repentance, which perhaps will not be granted to every one; nor to thee, if thou dost continued long in sin; and not make good use of the time, which God doth give thee to repent. do not therefore procrastinat thy conversion, but repent in time, lest the thread of thy life, be suddenly cut, and than, it will be too late; and consequently, thou must perish both body and soul for ever. for as the body and soul did partake of original justice, so they did partake of the original sin, and offence of God; and therefore both must endure the punishment; the punishment is death: which Adam did not only deserve to himself, but likewise to all his posterity, as touching the body; for S. Paul says, by one mansinne Rom. 5. v. 2. entered into the world, and by sin, death, and so death passeth to all men, because they are of Adam's nature, that for sin was condemned to dye; whereas if he had not sinned, learned divines affirm, that all had been translated alive into the Kingdom of glory. by this you see, dear Christian, how Adam fell, by sin; and how great a good is lost thereby; and how great an evil, doth follow, as a punishment, beside the eternal punishment, and death, of the soul, that dyeth in sin. THE VII. CHAPTER. Of the hurt and evils of sin, more in particular. 1. THe hurt of sin (beside what is formerly said) is such, and so great, both in this, and the other life, that being well considered, it is able to dismay, and terrify, any man, from ever offending, the high majesty of almighty God; for, as touching the body, which was created to live immortally, (if Adam had done right,) by sin, (as we daily see, and the scripture doth declare) it's Eccli. 7. v. 46. Gen. 3. v 19 become mortal; remember man, that thou art dust, and into dust thou shalt return, that is, by death; but good God, how many miseries, daily indispositions, and alterations, with grievous diseases, is man subject to? truly it is able to move the hardest heart, to compassion, and grief, to see and observe them? OH what a torment doth the poor woman in travail of childbering, suffer, oh what doth, he not endure, that is troubled, with the stone, collik shrinking of the veins, convulsions of sinews, cankers, and many other ugly ulcers, and diseases, so noisome, that they desire rather to dye, than live; and also, to these, the affliction of mind (with the trouble of their disordered passions which altereth body and soul; as fear, grief, anger, envy, desire of revenge; the rebellion likewise, of the flesh, against the spirit, beside the outward motives of grief; as wars, famine, poverty, plague, losses at sea and land, cross children, wives, husbands, and evil neighbours; persecutions and imprisonments and innumerable other causes of affliction, where with man is continually vexed; all these as forerunners, and messengers of death; do put us in mind, of sin, by which, it crept into the world. 2. And as for the soul; beside the ignorance, (whence all errors proceed) the dullness of spirit, inconstancy in good, malice, and other evils, which come by sin; the soul that was most beautiful by grace, God's own likeness, and image, his seat, and throne, on 2. Cor. 6. v. 16. earth; his living temple, his Kingdom, where he desireth to delight himself, with the children of men; where he keepeth court, accompanied doubtless and attended, with the blessed quires of Angels, his gracious courteours; this soul (I say) by sin, is deprived, of all that grace, beauty, and glory; of the Society of those blessed angels, and of the favour, and love of God, whom the sinner, takes by the shoulders (as we may say) and turns him out of doors, being the light of heaven, the beauty of the Angels, his own creator, and only good: and than smiles on the devil, bids him welcome, and takeing him by the hand, leads him in, and delivers him possession of his soul, which God made choice of for himself, as is said ': and so the sweet and most beautiful image of God, is altered, made foul, ugly, and black; his pleasant seat, destroyed, his temple, profaned; his holy altar, defaced; the house of God, made the habitation of Satan; and his court, the den of thives, ugly spirits, abominoble devils, and is deprived of all right to the Kingdom of heaven, the Society of the Saints, and Angels, the glorious sight of he divine essence, the infinite Majesty, and the incomprehensible, and endless goodness of God, wherein man's true felicity, doth consist, as is said formerly. 3. And thus the poor desolate soul, volde of all grace, falls from sin, to sin, and at leingth, parting this world, in that miserable case, under the cruel tyranny, of the devil, is cast into perpetual darkness, to the profound pit, and stinking lake, of the damned, still burning in fiery flames, but never a consumeing, crying, and lamenting, without redress, or hope of help, suffering the most furious injuries, and crueltyes, of those hellish sins, the most fearful, and horrid sights, of the filthy, and terrible infernal imps, in most abominable, and ugly shapes; and the dreadful torments, of those hideous beasts, whose raging spite, against the cursed soul, is unexplicable; and thus in hell, they must remain, as long as God, is God, that is, without end. 4. OH what hurt doth man receive in body and soul by sin? oh who would not abhor it? are not these dear Christian, well considered, able to 'cause any reasonable man, to forsake it, and at all times fear it? OH what pleasure on earth, should not man forgo, though never so great, rather, than fall into so many endless evils? OH blindness, yea madness, of the children of Adam, who for a moment of pleasure, or a transitory content of mind; which they take in the creatures, of this miserable world, or a little wealth, or vain honour, which are mere nothings; are well pleased, to make so foul, and unhappy an exchange; as hell, for heaven, the devil, for God; eternal pain, for endless joy? And which is much to be lamented; these worldlings do seem to grieve heavily, when any of their friends do part this life being but the death of the body, though perhaps, the soul is in glory; but if any of them, in their presence, or company, commit a mortal sin, by which, the soul is truly dead, and both it, and the body, subject to all the former miseries, and to the endless pains, of hell; they do not once grieve, or sigh for it, nay, they often boast of it, and make it but a cause of laughter; this is too well known; and I have seen and heard it often. and I wish it had not been so; but jeremias jer. 12. v. 11. said, that they take it not to heart, they do not truly consider, nor reflect seriously, upon it as they aught; and therefore they will feel the severe punishment thereof, to their cost for ever. 5. Our holy Mother S. Teresa, relates a fearful example, which she saw, and was a true witness thereof to wit, of one who died, in deadly sin. she was present at the interring of the body, and office of the dead: but while the office was a saying, the corpse lay on a hearse; about which, she saw, a number of devils, in most ugly, and fearful shapes, with flesh hooks, and other cruel instruments expecting until the body, was after the office, a putting into the grave; than all of them, with those instruments, did most pitifully, and spitefully, draw, tear, and mangell it, with the greatest cruelty, and rage, that could be. at this she was terribly affrighted, and if God had not preserved her, she had been deprived, of her life; the sight was so fearful, and the spirits so over ugly, and cruel; and thus she concludes; whereas these wicked devils, used the body, with so great cruelty, oh with what rage, fury, and malicious spite, did they use, and torment, the poor miserable soul; which must be under their cruelty, for ever, and ever? are not they hard hearted, and very unsensible, that believe, there is a hell, with horrid, and most grievous torments, appointed for sinners; and yet do not fear; but freely fall, and commit sin; esteeming more, to have the present content (though momentall;) and the suffering of endless flames, and pains of hell for all eternity; than the love of God, and eternal glory; which by that sinful content, they lose. by this you may take occasion, to consider daily, what you do; and as a help to preserve you from sin; to have before your eyes written, in the rooms of the house, in great letters. Remember thy end, and thou shalt hardly offend. THE VIII. CHAPTER. Of the great love of God, to mankind. 1. IN the former chapters, you have seen, in what a noble condition, and for how glorious an end, man was created▪ and yet how Adam, and in him, all mankind; fell from that happiness, by sin, the breach of God's command; and therefore, were justly condemned to death, and hell. it rests now, to consider, how, and by what means, man was delivered, and freed, from sin, and that eternal punishment; for as is said formerly, the greatness of the benefit, being well considered, and acknowledged; the obligation, and thankss, will be the more. But hitherto, we have not declared, what sin, is; or wherein, it doth consist; for thence depend the conclusion of our discourse; and you may easily perceive, how justly, that great punishment, is deserved, and by God inflicted. 2. Sin therefore, is a thought, word, or deed, against the law, or command of God; in which, thou art to consider two things, the first is, an aversion from God, the second, a conversion to some creature; that is to say. to forsake God, and his love; for the love of a creature; which doubtless, is a most grievous offence, and an injury intolerable; being a contempt, and undervaluing of the divine Majesty, and goodness of God. 3. For the sinner doth attribuit unto that creature, somewhat, more worthy of his love, for that present, than the infinite goodness, of God; which is the complete object of all love, and from whom all other goodness that is in creatures, love worthy, doth proceed, and depend; which is a great undervaluing of God, our creator, of whom we have our being; and therefore, aught to love him, above all other things, what soever, as he commands us, to do, in the first of the ten commandments, he infinitely exceeding all his creatures in perfection; and therefore, the more to be esteemed, honoured, loved, and praised, than any of them, yea, than they all together; and hence the offence, and injury, is so much the greater, by how much he exceedeth them all, in goodness and perfection; neither were they, ever able to make due satisfaction, to his divine Majesty, for so great à crime. 4. For the greatness of the offence, and injury, done to any, hath its proportion, and value, according to the quality, or dignity, of the party, or person offended; there is none so simple, but know that it is a greater crime, to abuse a Noble man, than a mean country man; and a King, than a Noble Man; the party, and person offended, by sin; is the great God, and King, of heaven and earth, of infinite dignity, majesty, and goodness; therefore the offence against this infinite person, is of infinite malice, which requires, an infinite satisfaction, to wit, of infinite value, this, no creature, could afford, being of a limited, and finite being, depending of an other, and this is the reason, why all their actions are of a limited value, and consequently, their satisfaction could not be proportionable, to the offence, being of infinite malice, as the abuse of an infinite person; which considered; none can admire, that God all omnipotent, so grievously wronged an injuried, should condemn, the offender, to so great, and severe a punishment. 5. But what remedy, that this creature, so Noble, should not utterly perish, (though justly condemned) but be delivered, from the slavery and tyranny, of sin, and Satan; and than restored, to God's favour, and grace, in this life, and to glory, in the other? I must confess, that the wotke is great, and hard; though nothing, is difficult, to love, Therefore, that great God (whose nature is goodness, and works mercy, and whose mercy, fare Surpasseth all his other works) seeing man (his own likeness, and image) in that misery; was moved with tenderness, of heart, and took compassion, on him; and there upon, in that cabinet council, of the most blessed Trinity, held in the great, and high court, of heaven; a way, and remedy, was found, that due satisfaction, should be made, and man set free, from his captivity, and slavery, and restored again, to God's friendship, and a right, to endless glory; which was thus. 6. The second person, of the most holy Trinity, the true son of God, through love, did offer himself, for the glory of his heavenly Father, and the salvation, of mankind, to become man; and in our flesh wherein his Father, was offended, and in our behalf, to make condign and full satisfaction, to his Father, for all the sins of the world; by his holy life, bitter Passion, and painful death on the cross; for he was equal to his Father; and as the injury, was of infinite malice, because done, to an infinite person, so the satisfaction, was infinite, as proceeding from an infinite person; to wit the son of God, whose works, were of infinite merit, and value; this being concluded, and agreed upon, in that divine council; at, and according to the time determined, and appointed, from all eternity; the son of God, came into this world, become man, taking on him, our human nature, and most graciously, and lovingly, without any desert of ours, by the means aforesaid ', made satisfaction, paid, our debt, freed us, from sin hell, and Satan; reconciled us to his heavenly Father, who was offended, and with the price, of his Precious Blood, did purchase, the kingdom, of heaven, for us; made us, coheires, with himself, of that most happy country, of all felicity, true joy, and life everlasting. by which, you see, how true, and loving a friend, our Saviour, Christ jesus, was, and still is, unto us. 7. Nay more than so, knowing how frail, and apt we are to fall to sin, and how strong, and full of wiles, the devil is, to deceive; that we might not perish, if by chance, we should fall, he provided, and furnished us, with all necessary helps, and means, to rise again, to strengthen and encourrag us, with alacrity of spirit, to pass the dangerous way of this our peregrination, and come at length, to the safe port, of eternal salvation. for beside preachers and teachers, to instruct, and direct us, their godly books, to comfort, and help us, their exemplary life, to encourage us, and their miracles, to confirm us, and the holy scriptures, to illuminat us; he appointed Seven Sacraments, by which, we may be secured, from all dangers, and rise, as often, as through temptation, of the world, the flesh, or the devil, we hap to fall; if we do not neglect, to make use of them, in all like occasions, as shall be fit, and requisite; Some, are for prevention, some, for recovery, others, for strengthing, and fortifying, against all evils. and thus, like an expert doctor, or physician he hath left us, salves for all sores; all which, are toakens of his love. 8. And more than so; for the greater expression, and manifestation, of his sincere affection, towards us; and to make us confident, of his love, and assistance, in all afflictions, and difficultyes, which by the enticements, or malice, of our enemies, may occur; He left, himself, Math. 26. u ●6. Math. 28. v. 18. true God, and man unto us, in the most blessed Sacrament, of the altar, who hath all power in heaven, and earth, given him, (as he says,) to help us, and grant, what we shall humbly, and confidently, desire. 9 Of this our Holy Mother Saint Teresa, had often experience. For she many times, saw him, most gloriously, in the consecrated host, and did obtain, several graces, and favours of him, as she doth testify, in her life. 10. Moreover, to show his love further; after his passion, and death, he went to limbus patrum, and brought from thence, the souls of the Holy Fathers; and after his resurrection; in triumphant wise, he ascended into heaven accompanied with them; and caused the gates thereof, (which were shut, by the sin of Adam, to all mankind.) to be opened, for their, and our entrance, everafter; and than took possession, of that glorious Kingdom, which he had purchased for us, (as is formerly said,) and with those blessed souls, he began that new plantation, for them, and us; which to his heavenly Father, was so acceptable, that he placed him, with our flesh and blood, at his right-hand in the throne; of his glory, with all power and Majesty, as Lord, and King, of heaven and earth, men and angels, where, (the Apostle says, as our advocate, what soever 1. joan. 2. v. 1. he doth demand, for us; or we desire of his Father, in his name; or humbly crave, of himself, with love, and confidence, we shall infallibly obtain. 11. Consider hence, I beseech thee, oh Christian soul, those unspeakable benefits, and the tender love, and sincere affection, of our sweet saviour, jesus Christ, unto thee, who, to free thee, from hell fire, was contented, and pleased, so to become man, be borne, in great poverty, Luke●. u 7. Math. 14. & 15. to live in much misery, suffer all affronts, and abuses; to be scorned, spit at, buffited, whipped in most pitiful wise, crowned with thorns, set at naught, forsaken by all; and lastly to endure many reproaches, blasphemies, and that most ignominious and painful death of the crosle with great patience and love. 12. Than remember, how hereby, he hath provided everlasting glory, for thee, in his kingdom; exalted thee, to a higher dignity; and made thee more Noble fare, than thou wert formerly; for though thou wert created, to God's likeness, yet inferior, to the Angels, by nature; but now, thy nature, thy flesh, and Blood, is placed, above them all, at the right hand, of God the Father, in thy Brother, Christ jesus; who is created, Lord of the Angels, and appointed judge of the living, and dead; which is a dignity, fare surpassing all Angelical dignity, whatsoever. So that thou art truly, of the blood royal, of the Kingdom of heaven; OH what a dignity! OH what a great gift and blessing, it is? 13. Thou must therefore observe that thou being brought to so high a calling, thy thoughts, and conversation, as the Apostle said, must be in heaven, and of Philip 3. u 20. such spiritual things, as do conduce thither. One time, considering the largeness, or spaciousness, fairness and beauty, of the place; an other time, the amenity, wealth, treasure, and excessive goodness, of the soil; than, the admirable and rare palaces, thereof; the number and glory, of the inhabitants; the spiritual graces, and benefits; then joy, comfort, delight, and content of mind, which shall be there enjoyed; the unexplicable brightness, and glory, o● body and soul, which, all shall have there; yea, life, without, fear of death, health, without fear of sickness, joy, without fear of trouble, endless day, without any fear of night, all proceeding, from the blessed sight of the immense essence, of that great God, of infinite goodness, in whom all things, are seen; whose excellency, and perfections, are incomprehensible; than that celestial harmony, music, and sweet conversation, of the angelical spirits, and Glorious Saints, and (which is forever to be desired) the joyful company, familiarity, and true love, of Christ jesus, thy dear Brother, now Lord of the soil, who ruleth, commandeth, and directeth all; for whose sake and love, the very Angels, will honour thee. 14. OH what heart will not rejoice, to call to mind, that at length, after all our misery see here; by his means, we shall be inhabitants in that happy kingdom, and enjoy this so great felicity for all eternity? to which of the Angels (said S. Paul) did God ever say; what he said Heb. 1. v 5. to our Saviour Christ jesus, true God and man; thou art my son, this day, I did beget thee? OH what love, and tender affection, ough'st thou to bear, to this thy dear Brother, thy King, and judge? what hope of succurre, in thy necessities, and afflictions, and what confidence May'st thou not have in time of prayer, to obtain thy request? For I do assure thee, that he is so loving, and good, that he cannot, neither will he deny thee, any thing, which thou shalt demand with love, and sincerity. Blessed be for ever, so good, and loving a friend. 15. With these sweet thoughts, dear christian, delight thyself, and pass the time, of thy peregrination; keep them company, for they are compagnious befitting thy calling, and dignity; our conversation, said S. Paul, is in heaven; for in deed there, a man's heart, and thoughts, aught to be, where his treasure is; and where he doth intent to devil, and settle for all eternity. 16. Do not than dishonour, nor disgrace thyself, and thy family; do not degenerate, from that Noble condition, and dignity of thine, by keeping evil company, which are bad thoughts, or casting thy affection, on the terrene, base, and transitory things, of this fading, and deceiving world, after that thou hast been, so graciously, and lovingly, released from thy imprisonment, freed from thy misery, and thy great debt of sin, and exalted so highly, as to be coheir with Christ, of the Kingdom of glory; a dignity which thou couldst not expect, or wish for; do not, (I say) keep that evil company, for they are compagnions', for the Citizen's of Babylon, which is hell, subject to the dominion of the devil, and not for the inhabitants, of heavenly jerusalem, who do abhor, all that is not pure, to the honour and glory, of their King, and the endless praise, of their dear and loving Lord God; 17. May not our Saviout well say unto thee; what could, I do more for thee, than I have done? having done what he did, and expressed his love, to thee with so great pain, to thy most great comfort, and glory; and if thou wilt not requited, this love, with loving him, (for he requires not more) look into hell, and see what the ungrateful, do there suffer, and the same, or worse, thou shalt endure, for all eternity. Now to conclude, perusing these considerations, thou canst not be ignorant of thy obligation; Sweet jesus, I beseech thee, to make us thankful, and keep us, from this horrid, and monstrous ingratitude. Amen. THE IX. CHAPTER. How to prepare yourself, before confession, and communion. 1. THe first step, that a sinner must make, to approach to God, whom he offended; aught to be arhumble confession, and acknowledgement, of the injury, and offence committed, with sorrow of mind, and a detestation, of the offence; and a firm purpose, and resolution, never more to offend. The next step, is, to come to his presence, and after the acknowledgement, and declaration, of his offences, to crave pardon, and forgiveness, of all; which is done, in confession. The third; to reconcile himself, to his friendship, love, and familiarity; which is done, in communion, to which the rest are preparatives; 2. But that this may be done, with that requisite respect, which to so great a God, is due; you must first consider, that if a King had invited himself, to your house, to eat, and drink, and be merry, on such a day, not for your cheer, for he needed it not. but of mere love, and thereby, to take an occasion, to bestow some great gift, or special favour upon you; what would you than do, or what preparation to your ability, would you make against the day appointed? Doubtless, you would have your house neatly swept, and made clean, that no cobweb, or unseemly thing, might appear, or be seen, which might be offensive, or displeasing to him, but all things well sorted, and ordered, to give him, the greatest content you could. 3. This King, the great God, of heaven, and earth, by a Holy inspiration, the preachers instruction, or your Ghostly Father's admonition, of mere love, on some certain day, that thou dost resolve upon, inviteth himself, to feast, and delight himself with thee, in the house of thy soul; not having need of any thing, thou hast; but thereby to take an occasion, to bestow on thee, some great blessing, particular grace, or gift; I beseech thee than, not to make less account of thy God, coming to thee, than of a temporal King, (who could give thee, but some transitory favour, or gift) whearas his coming, brings heavenly and eternal blessings to thee; therefore sweep, and make clean, the house of thy soul, and let all things be in order; for which purpose you may observe the following advices. 4. If you do often frequent the Sacraments; the day before confessing, and receiving; but if seldom, three or four days, keep yourself retired, from company, and much conversation, as fare forth as you can, considering the greatness, and dignity of him, whom you are to entertain, and the greatness of his love, who doth vouchsafe, to be mindful, or think of you, and come unto your house, which is a great favour. You being a poor and miserable sinner, a mere nothing. 5. Than employ yourself, in preparing this house of your soul, with all diligence, examining, and Searching every corner, that no cobweb of sin, be there left, which might displease his divine Majesty; but by a penitent, and good confession, all be clearly swept away, and the place of his receipt, made very clean; which will be the better done, if you take some book, that explicateth, the ten commandments, and seven deadly sins, as the memorial of Lewis of Granada; for there, as in a looking glass, you shall see, what otherwise, in yourself you could not observe, or discern; all which you may reduce, to three heads: as, what you committed against God, against yourself, and against your neighbour. against God, in not observing his precepts, and the precepts of his Holy Church, not keeping your vows and promises, made to God, and being negligent in his service. Against yourself, in not performing your duty and obligation, according to your state of life, as if you be religious, single, or married, in service, or office, a lord, Gentleman, a tradesman, with tenants, children, servants; for each of these, have many ways, to offend in, which would fill a great volume. and all is comprised, in these two. love God, above all; and thy neighbour, as thyself; and what thou wilt not have done, to thee; do it Math. 7. v. 12. Ps. 36. v. 27. not to an other; so shalt thou decline from evil, as the scripture commandeth, and do good. by this rule you may examine all. 6. Moreover you must understand, that this confession, must be entire; that is; without omission, of any thing, that after a diligent examination, you did call to mind, though it be doubtful, that you consented; it must be also, clear, and distinct, without cloakeing, or in any wise excusing, either yourself, or the fact, or using such obscure words, or phrases, as may hinder, the Ghostly Father, to understand the truth. In like manner, it must not be in generrall terms; as I have lied, or sworn by the name of God often, but in particular, how often you committed that sin; As I have sworn by God, ten times, more or less, or there abouts; or, if it was so often, that you cannot bring the number by any means, to memory, either guess at it, saying these words, after (more or less) as a hundred times, more or less; or at lest; or how long, you have given way to offend God, in that sin; as every day, or every week, or month for a year, or half a year; and often in the day, as occasion was offered, which in the custom of swearing, cursing, or being angry, is usual, when they are passionate, and careless people. 7. It mu●t be without stories, (which many do use) and impertinent things, but simple and brief, with such circumstances only, as may, either aggravat much, or change the nature, or quality of the sin. as if in a sacred place, in hearing mass, a nun, single, or married, a Priest, Friar, Kinsman, or woman these, in some sins, must be expressed: for it is not enough for one married, to say, I had to do with a woman; but he must say, I am married, and yet had the company, of an other, the condition of the other being also expressed; as if a nun single, and so of the rest; but you must be careful, not to accuse or name any, in confession, but yourself; nor to use any words; or circumstances, by which the Ghostly Father, may come to the knowledge of the other party, unless it be in a case, which cannot be otherwise expressed, when the sin is great; and in that occasion, it were better sometimes, to change the Ghostly Father; though commonly, you must not go, but to one, if he be a sufficient, and able man; for the devil doth use, to 'cause people, to change often, that they may not be known, by their Ghostly Father, to be such; and that they may with more freedom, commit sin, by how much the less, they are known by their Ghostly Father, to fall into it: 8. But commonly these confessions, are little worth, for by that; they show ● very little feeling of sorrow; or purpose, to forsake the sin, or amend their life; which is absolutely necessary for a good confession, and without which, it is void; and these libertines, do for the most part, go to strangers, and simple or ignorant confessors; but let them not think, that God will forgive, or pardon any injury, or offence, which they are not grieved to have committed, against his divine Majesty, and do not intent to amend. 9 Therefore, before you go to confession, you must purpose to amend; and make many acts of contrition, as near and as feelingly, as you can, in this, or the like manner. 10. OH Lord, my God, infinitely good, I am very sorry, from the bottom of my heart, for having offended thy divine Majesty, and therefore do now detest all sin, for the love of thee. 11. OH most amiable jesus, for thy worth, infinite love, and goodness, I am heartily grieved to have sinned against thee, and therefore do abhor all sin, and resolve to dye rather, than offend thee any more. 12. OH my dear God, I am very wicked, and abominable; and unworthy, to behold the heavens, or tread on the earth, for having offended thy infinite goodness, who art worthy of all honour, glory, and love. 13. OH my sweet redeemer, I do confess, that for my cursed sins, I have justly deserved, thy anger, and to be cast from thy blessed fight, into hell; yet for the merits of thy most Holy Passion, and through the intercession of thy Holy Mother, have mercy on me, and forgive me; for I do resolve with thy holy grace, to endure and suffer all torments of this world, yea, and of hell, rather than offend thee hereafter. 14. OH most loving Saviour of the world, I wish I had as great sorrow, and grief of mind, for having offended thy divine Majesty, as blessed Magdalen, or any that ever lived, had, for offending thee. After these, say the prayer before confession. THE X. CHAPTER. The prayer before confession. 1. OH God omnipotent, whose judgements, are fearful and very terrible against sinful, unpenitent hearts, and whose mercy (through thy goodness) is always inclined to the petitions, and cries of humble souls, that dare not lift up their eyes, to thee, through shame, and confusion; yet with true submission, and sorrow for their sins with the publican, craving pardon from thee; behold my God, and most loving Lord, this my poor soul, lying prostrate, before thy dreadful throne, acknowledging, my sins, to be great and many; yet thy goodness, and mercy, to be fare greater, and more; do not therefore, OH Lord, I beseech thee, in thy fury, and wrath, (which I justly deserved) cast me from thy blessed sight; let me not feel, the rigour of thy heavy hand, in justice; nor the bitter Smart of thy eternal punishment; for I do confess unto thee, my merciful God, my most grievous faults, my frailty, and neglect, in thy holy service; I do condemn, this unconstant heart of mine; there is no truth, nor trust in me, and though my sins are more, than the sands of the sea, yet oh Pious Lord, I know thou canst for give, more, than I can commit, which makes me confided, in thy mercy; therefore judge me not, according to my desert; put me not of, unto the day, of wrath; have mercy on me, oh, have mercy on me; most gracious Father of mercy; regard not my wicked sins, though great and many, but look on that goodness, which thou art, on that compassionate and loving heart, of thine, on those thy bowels of piety, and infinite mercies, which were from the beginning in all eternity, and never yet denied to such, as cried to thee, in truth, and sincerity; look I say, on these, and according to them, proceed with me, and not according to my iniquities; for thou know'est oh most loving Father, our weak and stippery condition, and how at every moment, and step, we should slide, and fall, if not supported, and held up, by the staff of thy holy grace, which I most humbly crave, that I may not hereafter fall from thee, my only good; for I do resolve to dye rather, than offend thee more, and do abhor, and detest what soever I did, in thought, word, or work, against thy holy law, and will; and am very sorry, that I offended thee, my God; forgive me than, my dear Lord, receive me, as a loving Father, unto thy mercy, and favour; refuse me not, coming with a humble heart unto thee; accept I beseech thee, those heavy sighs of my sorrowful, and repentant heart; for thou wilt not refuse, nor despise a contrite and humble heart as thy prophet said, look on me, oh jesus, with those Ps 50. u 19 Luke 22. u 61. pious eyes, with which thou didst behold Peter, and penetrate his heart to penance, that he wept bitterly, and so melt mine, with the heat of thy divine love, that I may always, bewail my sins, walk in truth, live in thy fear, die in thy grace, and favour; and enjoy thee, in eternal glory. Amen. How to go to confession. 2. THen go to confession, and first kneeling before your Ghostly Father, bless yourself, making the sign of the cross, than say, I crave your blessing, or benediction, than with humility, and submission, say the Consiteor, very slowly in latin, or english, until you come to, mea maxima culpa; or my most grievous fault, and begin your confession. But to move you, to more devotion, and feeling; it will be good, to suppose, or frame, in your mind, the presence of our Saviour there; to whom, inwardly, address your affection, as you do your words, outwardly, to your Ghostly Father; and you may keep the eyes of your mind, fixed on him, whiles you are confessing, as if he were attending, to what you say. This will be very beneficial, and move to great feeling; at the end of confession, having no more to speak; you may say; not only of these, but also, of all the sins, of my whole life, and what I cannot call to mind since my last confession I do accuse my self, and am cartely sorry for them; do purpose to amend; and humbly desire penance, and absolution of you my Ghostly Father; and presently say, Ideo precor. or, therefore etc. than be attentive, to hear, what advice, you get; and remember, to follow, it, and perform the penance, which shall be enjoined. and when the Father is absolving you; in your mind; you may say; Sweet jesus have mercy on me, and forgive me, mine offences, than after absolution recollecting yourself, say the following prayer or the like in thankss, for that great benefit. and always be careful from one confession to an other, tu purpose every day, not to commit the sins which you lastly confessed. A prayer after confession. OH Most merciful lord, my God, who with great patience, hast most graciously expected me, and caused me, to return to thee, my only good, and comfort; that I might not perish, in my sinful ways; as many thousands did, that are in hell; to which, thou mightst have justly thrown me, and didst not; to thee therefore, I am heartily, and most humbly thankful, for this mercy, and special favour; which thou hast not done, to many others, more, and fare better deserving; blessed May'st thou be for ever. 4. OH Lord how many are thy mercies, how great thy goodness, how sincere thy love, to me poor sinner, whom by this confession, thou hast freed from death, and brought to life, from darkness, to light, from Satan, to thy sweet self, my God; and so from hell, to heaven? all thy creatures, my dear Lord, praise thee, let all glorify thee, and with perpetual thankss, sing forth thy mercies for ever. OH supreme goodness, thou wilt not have any to perish, but all, to live with 1. Tim. 2. v. 4. thee, in glory, (except such as to thy sweet voice, and inward call, inviting them, to thy holy grace, and mercy, will shut their hearts and ears) therefore my body, and soul, and all my powers and faculties, be thankful unto thee, and praise thy Holy Name, for all eternity, for thy love and mercy unto me. OH Lord most gracious, thou hast caused me, thy prodigal child, to return, and come to thy Fatherly, and most loving embracements; and with the Publican, Luc. 16. v. 13. Luc. 7. v. 36. humbly to confess my faults; and as Magdalen, to adhere to thee, the true physician, of my languishing, and wounded soul, and as the good thief, to cry Luc. 13. v. 42. unto thee, my Saviour, and redeemer, that thou wilt remember me, and bring me, to thy kingdom; heaven and earth, and all thy perfections, therefore praise, and exalt thee; let oh Lord, thy magnificent power, and goodness, be known to all the world, that none may despair, but hope and confided in thy great, and endless mercies; that at the hour of our death, we may hear those sweet, and comfortable words, of thine; this day thou shalt be with me in Paradise, where, with all thy Glorious Saints, and Angels, we may praise thee, with the Father, and Holy Ghost, for all Eternity. Amen. 5. Thus, you shall be indifferently well provided, cleansed, and prepared, for receiving your heavenly guest. But by reason, all this belongs, to the sweeping, and making clean your house, it will be requisite, (this done), to express your affection, love, and desire to receive, and entertain him, by the following acts, or the like; which may invite his divine Majesty, not only, willingly, and joyfully to visit you, in the most blessed Sacrament, but also, to remain with you, supply your wants, and bestow his grace and blessings, abundantly upon you. THE XI. CHAPTER. Devout aspirations, before communion. 1. OH Celestial bread, and food of Angels, my Christ, my jesus and my God, who art most glorious, in the blessed Sacrament of the Altar; I do adore thee, for thy own goodness, and excellency; and love thee, above all that is in heaven and earth. 2. OH life of my soul, dear jesus, come unto me, and invest me, with the nuptial garment, of thy divine charity; that my soul may not appear, in thy holy presence, but adorned, with that beauty, which is fitting, and thou art worthy of. 3. OH dear jesus, my heavenly spouse, by the virtue and power, of thy divine love, exalt my spirit, above all thoughts, of this world, to rest sweetly in contemplation, of thy unspeakable beauty, and goodness. 4. Come to me, oh lord, my God; thou art long expected, hearty desired, and very much wished for, by all my bowels, and powers; for thy presence, will rejoice my soul, comfort my spirit, and recreate, yea, strengthen, all my, inward, and outward senses. 5. OH most beautiful lily, of the heavenly garden, oh most fair flower of the celestial fields, oh tree of Paradise, oh fruit of life (sprung from the pure earth, and most sweet and fertile soil, of the womb, of the all glorious, and immaculate Virgin Mary) my dear and loving jesus, come, oh come into this heart, of mine, visit this my soul, now truly thine; for I do vehemently desire thy gracious presence, sweetly to embrace thee, within the arms, of pure love, and sincere affection. 6. OH sweet love, my God, as the wounded Ps. 41. v. 2. hart, doth hasten to, and desire the fountains of water, so my soul, doth thirst after thee. 7. OH dear and most amiable jesus, come, and let the sweet violence, of thy delightful love transform me wholly into thee. 8. OH my loving jesus, come unto me, and drown me, in the abyss of thy divine love; compass me with thy penetrating, and indeficient light, in which I may see thy beauty; 9 Come my God come unto me; my spirit doth breath towards thee, who art desirous to be with me; oh come, and possess my heart, enjoy my soul, which thou hast so long sought, and so dear bought. 10. OH jesus, my spouse, my love, my soul's delight, oh come unto me, for thou art a fire divine, and wilt consume in me, all that is not pleasing to thee; thou art a light, illuminating from the mountains of eternity; at thy presence, all darkness, flieth away, all heavy clouds, of grief and sadness, shall be dispersed, my soul, will rejoice, and be brighter, than the sun, all blessings, and happiness, are where thou art. After these, or the like acts, feelingly said, mentally or vocally; say if you please the following prayer. A Prayer before receiving. 11. OH God, most glorius, oh King, most powerful, oh Lord most gracious, oh supreme goodness, my dear jesus; I do confess and acknowledge that thou a●t really, and truly, God, and man flesh, and Blood, full of all Majesty, in the most blessed Sacrament, of the Altar; and therefore am fearful to appear, in thy holy presence, lest I be confounded by thy glory. 12. OH glory of the angels, my jesus; I know, that thou art desirous to visit thy unworthy servant, and come into the poor house of my soul; but I am foul and unclean, a sinful creature, and no fit place for thee; who art purity itself. OH Lord I am very wicked, and thou art the Saint of Saints, God omnipotent, creator of heaven and earth, men and angels; and wilt thou so humble, and demean thyself, as to come to me, a vile and base worm of the earth, worse than nothing? 13. OH my God, and only good; will it not be a disgrace, and dishonour to thy dignity, and highness; to come to such an unworthy: and abject a house as mine? OH divine love, and goodness incomprehensible; I do confess that thou art delighted to be with the children of men; which makes thee long so, to come to us; not for any profit or gain to thee; but for our good, and to work in us, the salvation of our souls. But oh Lord, I found myself wholly unworthy, that thou shouldst enter into my house; say but the word, and my house will be glorious, my heart purified, my soul sanctified, and replenished with all grace and happiness. 14. OH Lord of mercy, pardon me, for thus expostulating with thee, or contradicting thee; since it is thy will, to come to me; oh life of my soul, thy holy will, be done in me, and of me for ever. Yet I wish that I had more than angelical purity, and seraphical love, that I might in some degree, be worthy, that thou shouldst come to me. but true it is, my dear jesus, that thou dost therefore come to me, to make me worthy; and than thou wilt rejoice to see me pure, and take delight to be with me for ever. 15. OH true lover of mankind, thou didst invite thyself, to the house of little Zacheus; and he, and all his family, got salvation by it; to his greatest joy and comfort; since than it is thy pleasure, to come to this poor cottage, of my soul; come my jesus, and I will give thee the welcome of a thankful heart; and as thou hast made it for thyself; if thou please to take content therein, I shall have happiness for ever. 16. OH my dear jesus, come unto me, who am more thine, than mine; leave me not to myself; possess thy right, enjoy thy choice; and I most humbly beseech thee, so to joy in me, that I may joy in thee; and so dispose of me, that I may be solely reserved for thee. OH Lord command, the servants, (my senses) to watch and be careful, that no other lover be admitted in, but thy sweet self alone; keep this my soul, for thy house of pleasure, and garden of delight: Come my God, come unto me, I do expect thee; and when thou art come, my dear and heavenly spouse, so fire my heart, and burn me, with thy love; that I may be wholly transformed into thee; and after this mortality, enjoy thee in endless felicity; Amen. THE XII. CHAPTER. How to behave yourself in, and after receiving the communion. 1. BEing disposed, as is formerly said, place yourself reverently on your knees, at the rail, or altar step; expecting with all humility, to receive your Lord; the God of highest Majesty; and when the priest is to give you the sacred host, keep your head upright, and steadfast; than opening your mouth, (not to much, nor yet to little, but indifferently) put out your tongue decently to the lip, that the sacred host may be laid on it conveniently; which received, shut your mouth, keeping the blessed host, on the tongue, until it be moistened; that with more facility, and decency, it may be swallowed down; and not rudely bruised with the teeth, as some do; 2. Having received this your blessed guest; follow him, with all your powers, and senses; recollecting them, within yourself, where he is; and there casting yourself, at his sacred feet, with S. Mary Magdalen; adore him with all humility and submission, acknowledging, that you are a wicked sinner, having very often, offended his divine Majesty, and therefore unworthy of his holy presence; crave pardon; and resolve to dye rather than offend so loving, and sovereign a Lord, who hath vouchsafed to visit you of his own goodness, without any merit or desert in you. 3. Also you may make some acts of faith, confessing that he is there with you, really and truly, God, and man; who was borne of the B. V Mary, died for you on the cross, and is sitting gloriously at the right hand of his Father in heaven; is judge of the living and dead, all omnipotent, equal to his Father, and worthy of all honour, glory, adoration and praise by all creatures in heaven and earth; acknowledge your obligation to his divine Majesty, for all his favours, and benefits; give him many thankss; and resolve, to serve him ever after with more love and sincerity. 4. At other times, having received, his divine Majesty; offer yourself, body and soul, with all your powers and senses, to him humbly, desiring him, to accept of you, and take you to his possession, and dispose of you, as of his own; and that if you had ten thousand lives, all should be his, and at his disposal; speak inwardly to him with confidence, and reverence as if you had seen him with, your corporal eyes before your face; for so certain, he is there present; ask forgiveness of your sins, and grace, never more to offend, and that you may overcome the passion, or vice to which you are most inclined: than humbly beg that, for which in particular you did communicate. 5. This done, make good resolutions, and firm purposes to amend your life, eat the occasions of sin, and with his holy assistance, to love and serve his divine Majesty better than ever before; and daily to do some particular exercise to put you in mind of your resolution and purpose; though it be but to say one Aue Maria when the clock strikes; than pray for your parents, friends, the souls in purgatory, the Catholic Church, daily increase of grace, faith, hope, and charity, and such other things, as you please. 6. But I have observed some, more rude, than pious, who after receiving, or mass ended, instantly get away, diverting themselves, to idle conversation, and worldly affairs, not giving thankss, for that favour, or visit, nor once considering, the greatness of that benefit; whereas the great God of glory, King of heaven and earth, came to them in proper person in that blessed Sacrament, to show his love, and do them some special favour, if they had but given him the welcome of a joyful heart, with thankss. 7. These ungrateful christians, by that means do deprive themselves of many graces, and a true feeling of his divine Maiesty's holy presence within them; for his coming would not be in vain. believe it certainly, he comes to hear our prayers, supply our wants, and grant what we demand, or what is more fitting for us. he is not so bad a guest, as not, to be regarded, for truly he will pay very well for his lodging, and entertainment, and abundantly reward the very lest act, or courtesy which shall be offered, or done unto him. this they found, who with humility do respect, and honour him, for they have a perfect feeling of his holy presence and love; by the effects, which they perceive, and do observe in themselves, as, a tenderness, of heart, through love, sweet tears, and devout sighs, for their sins, inward content and comfort; with true devotion; a delightful satisfaction, in all their powers; great desires, to serve and please his divine Majesty, more than ever before; a joyful spirit, with many good resolutions, godly inspirations, and other effects, (which for brevity I here omit) by which they daily increase in grace and virtue, and the love of God. OH who would lose so great a good, through their neglect? 8. Therefore let this be well considered; and after receiving reflect on what you did, and whom you have present, and why, or for what end, you did than communicate, and receive him; and afterwards do as is formerly said, for, (dear Christian soul,) if in your mind, n. 2. 3. 4. 5. you can consider this, or that worldly business; and what is best to be done in it; why not that, which tend to the damnation or salvation of your soul? also if you can discourse with men, of worldly things, and give them reasons for what you say, and do; why not with God, your loving Lord and redeemer, who is desirous of your company and conversation, and is than come of purpose to hear and know, your petition, and what you pretend, or demand, and is very willing to supply all your wants? 9 Moreover, for your comfort, you must understand, that his divine Majesty knows our condition and weakness, and therefore requires no eloquence of us; speak to him in your own language and manner, be it never so plain and simple; he will excuse you, and accept of your good desire, being offered with humility and reverence; and in case you cannot discourse with him inwardly, or mentally, for want of use; you may say mentally some of those devout prayers, which are in the 15. or 16. chapters, yet very slowly and feelingly; looking inwardly on him, to whom you speak; which will procure a reverential respect in your soul. 10. But some may say; what is the reason, that we so often receiving the very treasure of heaven, the fountain of all grace, and goodness; our dear Saviour Christ jesus (who so much desyr's our good and happiness, as his coming from heaven, his life and death for us, do testify) are not rich in virtue, fervent in love, forward in devotion, and prompt to serve and please his divine Majesty in all things? To this I answer; and do conceive the reason to be; that we do not prepare, nor dispose ourselves as we aught; neither have we a lively faith, of his holy presence within us when we receive; and thence doth follow, that we have not that esteem of him, which he deserves and requires of us; nor that respect which is due unto him; and consequently we have not that confidence in him, which is fitting, and he doth expect from us. for if we did verily believe that we receive him who is omnipotent, merciful, willing to forgive our offences, and receive us lovingly unto his grace and favour again, and doth but expect, that we give him the occasion to bestow his blessings and benefits upon us, (by a good preparation, a reverential receiving, a humble petition with confidence, that he will not frustrate us, of our desire being more forward to grant and give, than we to ask and take) without all doubt, we shall obtain not only what we petition for, but also other graces and favours, which we never thought of, and were fare beyond our capacity, to demand; this we see and know by daily experience, in those who proceed in his holy service with true sincerity. 11. For if the soul be pure and humble, and desirous to please and honour his divine Majesty: at his coming, he will dilate her heart, and make her daily more and more capable of divine Matters, give her a greater inward recollection, and a deeper impression of his love; and so by degrees elevat her beyond herself, with great sweetness to high perfection, she not knowing how. for as the infant sucking his Mother's Milk, is nourished, and increaseth daily not perceauing how; even so, the pure and humble soul, as a new borne child (as the Apostle says) often receiving and sucking that divine Milk, and drinking of those celestial fountains (the sacred wounds of our Saviour) the water and nourishment of life in the most blessed Sacrament, is sweetly nourished, strengthened, and daily increaseth to a great stature and perfection of grace and virtue; that not knowing how, she finds herself, not to be what she was, but quite an other, in her life, manners, behaviour, recollection devotion, conversation, heavenly desires, contempt of herself, and the vanities of this world, for the love of God. 12. I do therefore conclude, advising, that you prepare yourself carefully, as is laid down in the tenth and 11. Chap. and after a good confession and receiving, to keep your mind employed, (as I have said above after communion) and more recollected all that day, than you do, on other days; for you must often consider whom you have within you, and what a blessed guest he is; to whom, it is fitting you should give attendance, and the welcome of a glad heart with many sweet and virtuous acts, which will not be unre warded and always be careful to communicate for some particular end, or intent, if you mean to profit. THE XIII. CHAPTER. How to prepare yourself to dye well. 1. IT is a common saying; that he who life's well, dies well: so that to live a good life, to wit, in the fear of God, and the observance of his holy commandments, (in which the love of God, and our neighbour doth consist) is the first, and a good preparation, to dye well. 2. But by reason of our inclination to evil, (which we have from Original sin, which in baptism is taken away) we are frail, and weak to do good, and observe the commandments of God, Therefore to strengthen us (in time of temptation) against all evil, the world, the flesh and the devil; and like wise if through frailty we should fall, it will be very requisite, that we of●en frequent the B. Sacraments, of confession, and the body and Blood of Christ our Saviour; for by them we rise again, receive grace, comfort, and fortitude to resist the suggestions of our enemies, be constant and perseverant in virtuous and Godly exercises. this is a very good and secure preparation. 3. Moreover, to move and incite ourselves, to frequent those blessed Sacraments, it will be very fitting and requisite, that every day, we consider, that we must dye; and perhaps this will be the very last day of our life: and if we be in sin, and departed this world, in that case; what shall become of us for all eternity? we must than resolve, to do now, what at the hour of death, we should have done to part with a pure conscience in the grace of God; which is had by those holy Sacraments; this is the best and securest preparation. 4. Likewise, that you may be the better prepared, in sudden occasions, and time of dangerous fits; you will do well in time of health, to have your will, or testament written, signed and sealed in your daske, or with some friend; for in your sickness it will be a comfort to your mind, that it is made; otherwise, when you aught to think upon god, and the eternal salvation of your soul, than will your friends be earnest with you to make your will, which perhaps may so trouble you, that you may forget to dispose yourself for God, and suddenly dye unprepared; as I have seen some do. and every year you may add, or diminish what you please, in it, and so prevent those inconveniences. 5. Also, when you found yourself sick, without delay sand for your Ghostly Father, and before your sickness grow heavy, make a good General Confession; that is, of all your life, if you did it not formerly, but if you made it before; it will suffice, to make it, since the time of that general confession, till than; unless for your more content of mind, you be desirous to do it, of all your life. by this, your mind will be at rest, your conscience quiet, and your hope in God's mercy and goodness settled, with an expectation of endless glory in heaven. than sand for the physician, and follow his advice for your diet etc. 6. And, if your infirmity increase, and grow dangerous, sand for your friends, take leave of them, ask forgiveness, of them, and of all your family, (if in any thing you did offend them, and not give them, that good example, which you aught) forgive likewise from the bottom of your heart, all those, that in any way, did ever offend you; desiring all to pray for you, and not trouble you more with any visits; that you may, the better prepare, yourself, to part this miserable world, and put your whole thoughts, and mind, on God, your Saviour, and the glory, which he hath prepared for his servants, and which you hope to enjoy; in the kingdom of heaven, for ever. 7. Than give order, that none be admitted, to speak with you, but such, as shall come, to give you spiritual comfort, and put you, in mind, of God; or give you good advice, to dye, as becometh a good Christian. for which end, it will do well, that you procure, to have one, to read now, and than, some what, of the love of God, to man; of his benefits, and the passion of our Saviour, and the joys, of heaven, which with his Precious Blood, and painful death, he purchased, and prepared for us; hence you may be mindful, of your sins, and your ingratitude, for his divine Maiestye's love, and benefits; cry him mercy, and make the former acts, of contrition, or those, that here follow; for they will comfort you very much; 8. You must be very patiented, in your sickness; for it is highly pleasing unto God; meritorious, and beneficial to your soul; therefore consider, what pains your sins deserved in hell; or the pains of Purgatory, which perhaps for your patience, in suffering the pain, of your sickness, with content, for the love of God, will be forgiven you totally; and offer your pain, and patience, to your heavenly Father, in union of the patience, and pains, of Christ our Saviour, in satisfaction, for your sins, and the pains deserved, for them; and humbly crave this virtue of patience from his divine Majesty, (through the merits of Chtist) to bear all your pain, with resignation, content, and thankss; as for example, thus. OH Father, of mercy, and goodness; I do resolve for love of thee, to bear patiently, all the pains of this my sickness; humbly beseeching thee, through the merits and patience, of my Sweet Saviour jesus, to grant me this gift, of patience, by imitation of him. 9, OH my dear Lord, Father of heaven and earth, I do offer these my pains and sores, with all patience, and conformity, unto thee; in union of all the pains, and patience, of thy sweet Son jesus, in his life, passion, and death; in full satisfaction, of all my sins, and the pains to them due; accept of it, my God, through Christ jesus. Amen. 10. Lastly, when you grow very weak, and are in danger, being thereof advised, by your physician, who knows your case; desire extreme unction, or the holy Oil, after confessing, and receiving your viaticum; crave the assistance, of the blessed Mother, of God, the refuge, and advocate of sinners, your Angel Guardian, the Saint, of your name, or which you are devoted to; and of all the Saints, and Angels of heaven; to pray for you, and help you at your parting; cause the litanyes of the saints, and for the sick, to be often said, in your presence; procure, if you can, some masses, to be said in satisfaction, of your sins; and that you may have a secure, and happy passage, out of rhis miserable world; for ten before, are more beneficial, than perhaps a hundred after death; because your meritorious act, and intention concurs, with the merit of the mass, directed to God, for that end; which is not after death. than place your thoughts wholly on the life to come; rejoicing that you are shortly to go, where you are to be, and see the glory of God, his holy Angels, and saints; and be a saint, with them, praising and enjoying God, for all eternity; and for your more comfort, say if you can, mentally or vocally, or cause to be read, devoutly, the following acts; ●o which, you must be attentive. And in case you be speechless, your Ghostly Father, or some other, may pronounce loudly in your ears, one or more, of those acts; and often jesus Maria; for this is very comfortable, to the soul. 11. And such as have the Holy Scapular of our Blessed lady of Mount Carmell; are not only, at that hour of parting, particularly protected, and defended by her against their Ghostly enemies; but they have also, a general pardon, or Plenary Indulgence, pronouncing with their mouth, or (being speechless) thinking in their heart, or mind, jesus Maria. therefore, it is of importance, that they be said in the ears of the sick, with a loud voice, if otherwise they cannot hear; 12. It is also good often to sprinkle, or cast some Holy Water on the sick, and round about the bed; chiefly when he is, in extremity; for it is very preservative, and a great defence, against the infestations, and evil suggestions of the devil; who at that hour, is want to be very busy, and importunate, frighting the soul, with evil representations, and temptations, of despair; And in all your sickness, show a great willingness, to hear speak of God; and to see the crucifix, or picture of our Saviour, & our lady; and to kiss them; for it will move, to devotion, and feeling of our obligation. to his divine Majesty, and his blessest Mother. THE FOURTEEN. CHAPTER. Virtuous acts, and sweet aspirations, to be said by the sick, or others, to him. 1. OH My omnipotent creator, in the presence of heaven and earth, I though a great and grievous sinner, do acknowledge, confess, and firmly believe, all that, which the Holy Catholic Roman Church, believeth; as the twelve Articles of the creed; Seven Sacraments; the true, and real presence, of Christ our Saviour, flesh and Blood, God, and man, in the Holy Consecrated Host; and all other things, what soever, written and unwritten, proposed by the Holy Church, to be believed; and do profess and protest, to live, and dye, in the same, with the grace of God; And if at any time, in all my life, I failed staggered, or doubted in this faith, or any particular, thereof, I am heartily sorry, for it, and, do now renounce, detest, and abhor, all such doubts, from the very bottom of my heart. 2. OH my most merciful Saviour, though I be a most wicked sinner: and that my sins were as many as the sands of the sea, and the stars, of the firmament; yet thy goodness and mercy fare surpasseth all; and thy love to us, and thy desire of our Salvation, is so excessive great, that I hope and confided in the merits of thy most Precious Blood, wounds, and death; that thou wilt easily pardon. and forgive all what soever, and not for sake me, in this my extremity; but through thy infinite mercy, bring me, to that glory, which thou hast so painfully, and lovingly purchased, for all those, who put their whole trust in thee. 3. OH bowels of piety, and love, my jesus; receive me coming unto thee, with all willingness, and here's desire. for thou art goodness itself, in finitly worthy of all love, for thyself alone; receive me, oh my God; for I do long, to be out of this miserable life, to see, and enjoy thee in glory. 4. OH my sweet and loving Saviour jesus receive my soul, which I do commend unto thee; humbly beseeching thee, to receive it, to thy infinite mercy, with confidence and love, now coming unto thee. 3. OH my dear jesus, though just, ye merciful judge, of the living, and dead, judge me not according to the number, and grievousness, of my wicked sins; but according to the greatness, of thy mercy, and goodness; for thou dost not desire the death, but salvation of a sinner. 6. OH most loving jesus, for that goodness, which thou art, I most humbly beg of thee, that at the hour of my parting, thou wilt be graciously pleased, to place thy Bitter Pains, and Torments, betwixt my poor soul, and thy judgement; for by them, I hope, to be set free, and brought to the Kingdom, of endless felicity. 7. OH most amiable jesus, for thy Bitter ●'assion and death, refuse me not, now coming unto thee; turn not thy sweet, and loving face, from me; for I do humbly crave the benefit of thy love and mercy, promised to all that do repent, and call to thee in truth. bring me to ●hy self; sand thy good Angel, to guard, and lead me, to the port of security; through this dangerous sea of miseries, wherein I am. 8. OH my God, and my only good, look, and take compassion, on me, in thy goodness, forgive me, my offences; leave me not to the power, of my Ghostly enemies; oh help me, in this my necessity, and bring me, to thy Glory; for I am tru●y grieved, and most heartily sorry, for having offended thee. 9 OH most Glorious Virgin Mary, Mother of God, all grace, and mercy, refuge of sinners, advocate, of the distressed, and comforter, of the afflicted: to thee, I poor sinner, do now fly, and commend myself, at this hour of my death; receive me, I beseech thee, to thy holy protection; defend me, from my foes; assist me, in my parting; and present me, to thy sweet Son jesus, in the Kingdom of his endless glory. 10. OH deceitful world, I do renounce thee; oh cursed sin, I do detest, and abhor thee; OH foul and transitory pleasures, I do truly contemn you; and am right sorry, that I did affect you, with the offence of my God; Come, oh my loving jesus, come my dear Lord, and Saviour; and receive my soul, into the arms, of thy mercy, and love; oh when shall my soul be dissolved? oh when shall I see thee? oh when shall I be with thee? oh when shall I possess and enjoy thee? my soul, oh Lord, doth long to be with thee, in the land of the living; do not I beseech thee, my God, frustrate me of my desire. 11. OH jesus, my love, my life, my comfort, and my only good; I do offer consecrat, and sacrifice myself, wholly unto thee, who hast carefully sought, dear bought, and truly loved me, (for which I give thee infinite thankss) receive me, therefore, oh supreme goodness, now coming unto thee; having no other comfort, nor content, but in thee; own me, my God, and gracious redeemer, as thy right, forsake, not thy true inheritance; bring me to thy sweet self, and place me, after this transitory life, among thy servants, in thy house of immortality, endless joy, and eternal felicity. Amen. 12. And observe (you, friends, of the departed soul;) immediately to pray earnestly for her; for in this; you show yourselves true friends; for foolish crying, helpeth her not; but she is much relieved, and comforted by the prayers, fasting, and almsdeeds, of the faithful. and perhaps even at that very hour, by your prayers, she will be freed from the fearful pains of purgatory, and brought to glory; this is to be much no●ed. the end of the first treatise. THE SECOND TREATISE, Containing several devout prayers, and meditations. THE XU. CHAPTER. A Prayer to God the Father. ●. OH Father omnipotent, and Lord of all things, (whose bowels of mercy, are always open, ready to rece●ue the poorest creature, as well as the greatest King) behold, I quite confounded, (not daring to lift mine eyes, unto the heavens, by reason of the multitude of my sins) do now come to thee my God, with a submissive, and repentant heart, detesting in the presence of thy Holy Saints, and Angels; what soever I did, against thy holy will; and chiefly, for lavishing the substance, and portion▪ of thy divine Grace, which thou we● graciously, and Fatherly, pleased, to give unto me, as thy child; wherefore I most humbly beseech thee, oh dear Father, for that goodness, which thou art, that thou wilt not punish me, in thy wrath; no● cast me from thy sight, now lying at th● feet, with all humility; but receive m● to thy mercy; chastise me as thy child, and than forgive, what I have wilfully and wickedly committed, against th● holy laws; that I may not perish, wit● the children of darkness, the lovers ●● this world; but reconciled unto thee, and received to thy favour, and grace again, I may with a pure and loving heart, serve thee in this life, and afterwards in the other, enjoy and praise thee for all eternity. Amen. A Prayer to God the Son. 2. OH My dear jesus, the true, Son, and eternal wisdom of God the Father, most pious, most merciful, most gracious, and amiable, who for love of me, didst come from heaven, to this vale of tears and misery; to live in sorrow, and suffer the most ignominious death of the cross; thereby to free me from hell; and draw me out of the fearful, and devouring mouth of the infernal Lion; for which, my God, I give thee most hearty thankss, and my soul, bless and praise thee for ever: humbly beseeching thee, by that mercy, and piety of thine; by thy bitter passion, and grievous torments, by thy Holy Cross, and painful death thereon; that thou wilt not forsake me, whom thou hast so dearly loved: but grant me a true sorfull, repentant heart, for my impietyes; forgiveness and pardon, for my offences, a perfect hatred, and detestation of all sin, and an unfeigned and sincere love, to thy sweet self, my Saviour, and dear redeemer; that hereafter, I may not be ungrateful; but with all the powers, and endeavours of my body and soul, serve thee, with all fidelity, in this life; and in the other, live, and be with thee, in glory, my only good, who dost live, with the Father, and Holy Ghost, worthy of all love and praise, world without end. Amen. A Prayer to God the Holy Ghost. 3. OH Most Holy Ghost, true God, and love divine, who art light, in darkness, comfort, in sadness, the Father of the poor, and the blessed gift of the living God; sent, from heaven, to earth, to instruct, direct, and teach the faithful all truth; come unto me, I most humbly beg of thee, and give light, to my understanding, obscured, with cloudy darkness of ignorance; reduce me, from my erring steps, and guide me, in the way of truth; comfort my afflicted mind; give true sorrow, to my heart, and rivers. of tears, unto mine eyes; for I abused thy holy favours, and gifts (being many) setting thy grace a side, and thereby offending thee, my good God, whom I aught truly to love above all thou being love, and goodness; love worthy for thyself. OH merciful Father of the poor, take compassion, and care of me, a poor distressed sinner; receive me, as thy child, now coming unto thee; and with the fire of thy divine love, purifyings my soul; burning and consuming in me, all affections, and inclinations, which are not to thee; that by this thy Holy gift, inflamed with thy love; I may faithfully serve thee; always, please thee, fear, to offend thee; live in thy favour, die in peace, replenished with thy grace, to love thee my God, in heaven; for Evermore. Amen. A Prayer to the most Holy Trinity. 4. OH Trinity most blessed, most eminent, most excellent, Father, Son, and Holy Ghost, three People, and one God; I, thy creature, do worship, honour, reverence, adore, love, and praise thee above all that is created; for thou art omnipotent, immense, infinite, eternal; thou art merciful, just, wise, provident, seeing, knowing, and comprehending all, that is in heaven and earth, fare surpassing all capacity and understanding; from whom, all creatures, visible, and invisible, have their being, and dependence; and without whom, they fall to nothing, whence they are; so that thou art our loving creator, preserver, beginning, and end; infinitely for thy own goodness, and perfections, unspeakable glory, Majesty and dignity, amiable, desirable and laudable; thou hast oh Lord made us, to and for thyself; Therefore I most humbly and hearty beseech thy divine Majesty, to bring me and all, to the true knowledge, of thy greatness, goodness, and mercy; that here we may sincerely, love and serve thee; and in thy kingdom of endless joy and felicity, extol thee with everlasting praise for all Eternity. Amen. A Prayer to the B. V Mary. 5. OH Most Glorious Virgin, and worthy Mother of my God, the hope, and comfort, of the distressed; I am in misery; for my sins, are great, and my vices, many, my purposes, I multiply, but my amendment, is little, and my sorrow small. so that, through shame and fear; I dare nor appear, before thy sweet Son jesus; nor his heavenly Father; having so often offended and deserved, their wrath and indignation; Therefore, OH most blessed above all creatures. I come to thee, casting myself, at thy sacred feet, and humbly beseeching thee (who art the true Mother of grace, and mercy) not to reject my petition, being a poor distressed sinner; for thou art the cause of our joy; by thee, we received the fruit of life; by thee, they who lay in darkness, and the shadow of death, received life, and light; thou art, our refuge, in necessities; by thee, vice is expelled, grace and virtue, obtained; sinners saved; and the devil confounded; do not than, turn thy gracious face, from me, though I be wicked; give ear to my request, deny me not; but pray to thy sweet Son jesus, for me, who will not deny, what thou shalt demand; though he may justly, refuse me. I do confided in thy piety and mercy, that thou wilt not forsake me, in this my distressed case, and misery; because none did ever call to thee, who was not heard; neither did any crave thy assistance, and was denied; for, oh Sacred Virgin, who flying to thee for safety, was rejected? or who was prayed for, by thee, to thy Sweet Son jesus, that was not pardoned, and forgiven, though never so wicked? OH gracious and most glorius queen of heaven, refuse me not, have mercy on me, receive me, poor sinner, to thy Holy protection, defend me from my enemies, free me from all fear, beg a pardon for thy client, forgiveness of my sins, amendment of my life, daily increase of grace; and above all, the true love of thy sweet Son jesus, and thyself; and that I may live and dye, in true faith, hope, and charity. Amen. A Prayer, to our good Angel. 6. OH Blessed Angel of God, my guardian dear, who though in glory, beholding the divine essence, and goodness of our Eternal Father, and there assisting with thy endless praise, yet art not thou unmindful of me, by the supernal power and piety, committed, to thy charge, and care; praise and thankss be unto his divine Majesty, for the same; I do also reverence and thank thee, for thy love, vigilancy, and care of me; and withal, I do acknowledge my in gratitude, and am truly sorry, that I did not hitherto, bear that due respect to thee, at all times, and in all places, which I aught; Excuse me therefore, I beseech thee, through thy goodness, and pardon my neglect heerin; thou know'st my case, my frailty, and weakness; OH pray for me, to my Lord God, that he may forgive this, and all my other grievous offences; preserve me hereafter, direct me in the day, protect me, in the night, defend me in temptations, keep me from impure and foul imaginations, and other evil suggestions, of the devil; rule my tongue, moderate my Passions, divert mine eyes, and senses, from vain objects, inspire good thoughts; prevent the evil; employ my mind, in what shall be, to the honour, and glory, of my God; and the good of my soul; present I beseech thee, my poor prayers, and necessities, to his divine Majesty, whiles I am living, assist me dying, and in the kingdom of glory, deliver me, to my dear Saviour, Christ jesus, to whom, by all creatures in heaven and earth, be all honour, glory, and praise, with the Father, and Holy Ghost, world without end. Amen. A Prayer to all the Saints. 7. OH Glorious Saints, and worthy friends of God, now enjoying, in heaven, the happy reward, of your labours, and virtuous life on earth; your joy is great, and never will have end; my misery is great, and daily doth increase; assist me therefore, I most humbly pray; and whereas your charity is such, and so ardent, and you desire, that all should love, and serve our common Lord; help me with your holy prayers, and intercede for me; that my enemies, may not prevail against me, nor my passions and vices, overcome me; but that I may truly forsake all worldly love, subdue my flesh, mortify my senses, suppress my evil inclinations, contemn the devil, live in virtue, die in grace, and after, enjoy your happy society, in endless gloy, to praise our Lord God for ever and ever. Amen. A Prayer to obtain chastity. 8. OH True lover, of purity, integrity, and of all chaste souls, Christ jesus; I most humbly pray thy divine Majesty, to grant me the gift of chastity, by thy Holy grace, and celestial benediction; and to that end, my God, extinguish in me, all lustful motions, uncivil inclinations and inordinate desires, that in all sanctity of life, with body and soul, I may serve and please thee, in this world, and in thy heavenly kingdom, enjoy thee, oh King, and true spouse of Virgins, for all Eternity. Amen. A Prayer to our B. lady, for obtaining any virtue. 9 OH Blessed spouse, of God the Father, oh happy seat, of Christ, his Son, our Lord; oh Temple, and throne, of the Holy Ghost; OH Virgin pure, oh advocate, and refuge of sinners; oh true enemy of all vice, and lover of virtue, OH queen of Angels, my dear Mother, I humbly beg of thee, for that worth of thine, to pray for me, to thy Sweet Son jesus, to grant me, forgiveness of my sins, and the virtue of (here name it.) A which I stand much in need of; that I may please him, who is the pattern and master of all virtue and perfection; and so live a virtuous life, and dye a holy death, to his honour and glory, his praise and thine, and my comfort and good, for ever more. Amen. A Prayer, in praise of our B. Lady. 10. OH Saint of Saints, and next to God, in heaven and earth, most Holy, most pure, most blessed, most Glorious, Marry, Virgin, and Mother; at the hearing of thy Sweet name, the Angels do rejoice, the faithful, are comforted, the souls in purgatory, are reliued; the afflicted and heavy of heart, recreated; the devils, terrified, and through fear, do tremble and shake. All hail unto thee, OH Mother of grace, mercy, and all goodness; all aught to love, and honour thee; for thou art light, to us, in darkness; strength, in weakness; security in danger; blessed are they who bless, and love thee. I do salute thee once again, with all reverence, and respect; OH most gracious queen; for thou art the living, and magnificent court, and most glorious palace, of the great King and Emperor of the world, the beautiful spouse, of God the Father, most excellent, most eminent, most perfect, and blessed, above all women; yea, above all creatures; most pious, most prudent, most comely, most amiable, the wonder of heaven, the miracle of the world, OH Mother of God, containing in thyself, whom no place, can contain; all the celestial quires, do sweetly praise thee, and all those most happy inhabitants of heaven, do admire, at thy glory, and perfections, saying, what is she, that rare creature, like unto whom, we never saw any; she riseth from the earth, and ascends hither, fairer than the beautiful morning, she surpasseth the brightness and fairness of the moon, and fare transcends the glory, of the sun; and is so magnificent, that she is placed, next the throne of our Lord God, ordained queen, and empress of the world. All hail again, and again, to thee, oh Sacred Virgin, my Mother, my hope, my refuge, and safety; let all creatures, with my soul, powers, and senses inward and outward, honour, reverence, and praise thee; to thee, I do particularly commend, and offer myself, as thy perpetual servant; direct and protect me, by thy power, oh blessed Mary, the Glorius star of the sea, of this tempestuous world, guiding souls, to the port, and secure haven of Salvation. OH my holy and most Gracius Advocate, pray to thy dear Son, that I may have a pure conscience, a godly life, a happy death, and everlasting glory, with him, for ever. Amen. A Prayer, to our Saviour, for obtaining, devotion, and love, towards his B. Mother. OH Most Sweet and loving jesus, who on the cross, beholding the tears and the afflicted soul of thy dear Mother, didst through tender affection, and true compassion, for her comfort, commend her to the charge and care, of thy loving disciple, S. john, as to her child; and him likewise, to her, as to his dear Mother; and in him, didst recommend us all; grant me therefore, that I may always love and honour her, as my true and loving Mother; and with all ardent, and pure affection, serve and praise her; and with due respect, and reverence, as her child, worship, and acknowledge my great obligation to her, for her Motherly care, and benefits to me; and principally that by her, I had thee, my Sweet Saviour and redeemer, with whom all goodness came to me; grant oh good jesus, that as she is my Mother, by thee appointed; I may deserve, to be her child; and as her child, and charge; she may accept of me, and have a tender and loving care at all times, of me; but chiefly, at the hour of my death, to present me, as her own, unto thee, in endless glory. Amen. A Prayer to any Saint. according to your devotion. 12. OH Citizen of heaven, and dear favourite of God, S. N. I do honour thee, and am most heartily thankful, to his divine Majesty, for his blessings, and favours bestowed on thee, I wish also, that all were devoted, unto thee, that thy praise, might never be forgotten, but remembered, for all eternity; OH blessed Saint. N. (whom I truly worship, and respect) pled my cause, where I am unworthy, to be heard; and by thy Holy merits, and intercession, obtain for me, (name what you desire) as also, a mild heart, a humble soul, a charitable affection, towards all; a happy life, a good death, and life everlastling through Christ jesus. Amen. A Prayer for remission of sins, through the merits of Christ. 13 OH Father of goodness, piety, and mercy, who dost not desire the death of sinners. but that they may be converted, live, and be saved; though I be wicked, and the sins of the world; many, and great, and that we are unprofitable servants, not able to give any satisfaction unto thee: yet oh Lord; I present, and ofter unto thee in full satisfaction of all my iniquities, ingratitudes, negligences, and disrespects towards thee, my God, and for the sins of the whole world, thy dear beloved Son, Christ jesus, our Lord; most humbly praying, that through his holy incarnation, pure Life, Bitter passion, and painful death; and for all his virtues, labours, miseries, afflictions, torments, his most Precius Blood shed for us, and all his blessed merits, and what soever he did to thy honour and Glory; thou wilt according to thy Fatherly goodness, accept of them and forgive us, our grievous offences; receive us to thy favour, and love; replenish us, with thy holy grace, free us from the power, of hell and Satan, and bring us securely, to thy Kingdom of endless felicity, where we may see, and enjoy thee, our merciful Father, with thy said sweet Son jesus, and the Holy Ghost, for ever and ever: Amen. A Devout Prayer to the holy Ghost. 14. OH Most Holy Ghost, true God, proceeding divinely from the Father, and Son; come unto me; visit this heart of mine; and there purge and cleanse what is impure; wash my soul, from all foulness, watering sweetly, this arid, and barren soil, with long desired, pleasing showers, of thy divine grace; cure, and heal in me, oh celestial physician, of my soul; what by sin, is wounded; make my stubborn heart, flexible, and pliable, to thy holy will; cherish my cold, frozen soul, with the heat, of thy sweet love; OH love divine, make me humble, in spirit, that thou may'st joyfully rest in me; OH blessed light, illuminat me, with the splendour of thy heavenly brightness. OH joy of Paradise, OH Fountain; of most pure water of delight, my God; flow into my soul, and make me whiter than the snow, and in the inward of my bowels, kindle the fire, of thy sweet love consuming what, is in me of me, and converting me, into thee. OH true comforter of my soul, fortify my spirit, against my powerful passins', reduce my whole affection, to thyself, direct me, in the way of truth, grant me true peace of mind, a lively faith, a constant hope, an ardent and perfect charity, with endless joy and felicity, Amen. A Prayer for the souls in Purgatory. 15. OH Most blessed Saviour, and most loving redeemer of the world, whose goodness fare exceedeth our malice, and whose mercy, is beyond all our iniquities; I humbly beseech thee; through the merits, of thy Holy life, great torments, woeful passion, and painful death, to free the souls of Purgatory, (and chief, the soul of, A. B.) from thence, and those cruel pains which there they justly suffer, for having offended thee; bring them oh Lord, from the darkness, wherein they are; to the light of glory, where they may praise thee, with the Father, and Holy Ghost for ever and ever. Amen. A Prayer to our Saviour on the Cross. 16. OH Deete jesus, hanging on the cross for me; grant I humbly pray, that I may never part, from this Holy Cross; where my life, my joy, and treasure is; receive me, within the arms, of thy sweet love; hide me, from the world, the flesh, and the devil; within that strong fort, of thy wounded side; secure me, in the secret closet, of thy open, and loving heart; that I may not see, hear, know, seek, or love, but thee alone, my most amiable, and dear jesus; for really, and truly, thou art my health, my wealth, my joy, my comfort, my friend, my life, my Lord, my God, and only good, infinitely worthy, of all honour, glory, and praise, both in this, and the other world, with the Father and Holy Ghost, for ever more. Amen. THE XVI. CHAPTER. Short meditations, and devout prayers, for obtaining of particular virtues, to be used according to the days of the week. 1. YOu must first observe, that when you read the meditations, set before the prayer, of the day; you are to present, before the eyes of your mind, the part, or point, of our Saviour's passion which is therein mentioned, and sweetly looking upon him, for a while, consider what he did, why; for whom; and what we aught to do in true gratitude; this done, say the following prayer, vocally or mentally, but slowly and devoutly; this manner of praying, is profitable, and meritorious. On Monday, The meditation. 2: COnsider how Christ our Saviour, being to go from this world, to his heavenly Father; at his last supper with his disciples, (to express the greatness of his love to mankind through which, he could not endure to be from us) ordained the most B. Sacrament of Matt. 26. v. 26. the altar; in which he would be always really and truly present with us, to be our comfort in afflictions, our help in necessities, our food and nourishment in this our banishment, that we might be confident of his holy assistance in all occasions, and not forget, nor be unmindful of this his so great love, but with gratitude return love for love, which is all that he desires of us. The Prayer. 3. OH My dear and loving jesus, whose love to mankind, is fare bayond all expression; I do acknowledge thy many great gifts, and benefits; for all which, I do give thee most hearty thankss, and above all; for this benefit in particular, wherein thou hast expressed thy affection and love, in a very high degree, leaving unto us; in the most blessed Sacrament, thy Precious self, the living, and true bread of life, which descended from heaven, of which, he that truly eateth, shall have life everlasting. 4. This bread, my God, doth nourish, comfort, and strengthen the weak, and afflicted; it is wealth to the poor, health, to the rich, a salve, and cure for all sores, a sovereign medicine, for every sickness, and endless life, to those that receive it worthily. OH true treasure of heaven, oh Fountain of the water of life, oh most Blessed Sacrament of the body and Blood of my dear Saviour jesus; praised may'st thou be for ever. 5. OH most sweet and amiable Lord grant me the benefit of this bread; give me, this holy bread, wherein thou art, yea, which thou art; for it is fare better, sweeter, more pleasing, and comfortable, than the heavenly manna, which thy Father, gave to the children of Israel, to nourish, and strengthen them, in their Deut. 8. v, 3. & 16. long, and tedious journey, to the land of promise; give me than, oh loving Lord, this divine bread, and in, and with it, a lively faith, a constant hope, a sincere and ardent love, to thy sweet self. 6. OH dear jesus, I am very weak, and cannot live without this living bread, neither shall I come, to the land of promise, heavenly jerusalem, without this celestial food, to nourish and strengthen me, in the way of this miserable peregrination; thou art the way, even to thyself, thou art the truth, which cannot fail, thou art the life which hath no end. having thee, I cannot err, in joan. 14. v. 6. the way, nor be ignorant of thy truth; but shall have life, and live with thee for ever; for all goodness, will come to me, together with thee. 7. The heavens oh jesus praise thee; the earth adore thee, all creatures, magnify, love, and serve thee; and all my senses, faculties, and powers, inward, and outward, with body and soul, I offer unto thee, my dearest love, with all the praises, of heaven and earth; in thankss for this token of thy love and presence, in the most blessed Sacrament; humbly praying thee, oh most tender hearted, and loving jesus, to grant me, in some measure to deserve this thy dear love, in loving, and affecting thee, above all, that is created; that so being nourished, and strengthened with this divine, and supersubstantial bread, I may pass securely through the desert, of this world, to the true land of promise, heavenly jerusalem; there to see thee face to face in glory; and with thy celestial quires, of Saints and Angels, love, enjoy, and praise thee, with the Father, and Holy Ghost, for all eternity. Amen: On Twesday, the Meditation. 8. COnsider the profound and admirable humility of Christ our Saviour, who kneeling, his disciples sitting, joan. 13. v. 5. washed their defiled feet, with those pure and sacred hands, which created both heaven and earth, thereby to confounded the pride of this world; learn therefore (said he) of me, because I am Math. 11. v. 26. mild, and humble in heart, and upon whom shall my spirit rest, but on the jacob 4. u 6. humble, for he doth resist the proud, and give his grace to the humble, consider and imitate this holy example; for if the King of glory, did humble himself so much, why not you? The Prayer. 9 OH Dear jesus the true pattern and master of humility, who descending from the unknowen joys of heaven, to this vale of tears, wouldst be esteemed as one of us; subject to the myseryes of our nature sin excepted; with humility thou wert borne in a stable, in humility thou didst live subject to thy parents, in humility thou didst submit Luc. 2. v. 51. thyself to the evil usage, and abuses of wicked sinners, and wert esteemed the scorn of men, and the very our cast of the people. OH most humble jesus, teach me this heavenly doctrine, grant me this admirable virtue, of humility; for it is the ground and foundation, of a spiritual life, the mistress of virtues, the treasure of the soul, the true path way, leading through the dangerous solitude, of this world, to the land of the living; a jewel unknowen, yet found, and enjoyed by thy Holy Mother, and therefore, she is Luc. 1. v. 48. called, blessed, by all genetations. 10. This, thou hast taught in word and work, this, thy followers learned, and embraced; this, thy lovers, highly esteemed, and respected; this by thy heavenly Father is always honoured, and richly rewarded in glory: for he who humbleth himself, (thou sayest), shall be exalted; Grant me therefore, I most Matt. 23. v. 12. humbly beseech thee, my Sweet jesus, this blessed gift, this most excellent virtue, of humility; which like the camamill, the more it is pressed down, trod, and kept under, the better it grows; the fairer, it spreads; the sweeter its odour is; and the greater its fragrancy, which much delighteth the beholders. 11. OH most humble jesus, again and again, I pray thee, to give me this, powerful, and most grateful virtue, which above all virtues, hath that force, as to draw the love of all, to itself, it causeth the highest heavens, to incline, to the poorest and lowest creature; and the most abject, to be exalted, to the highest glory; and as pride, doth purchase hell; humility gaineth heaven; OH most humble jesus, what shall become of me? I see thee, on thy knees, humbly washing the unclean feet of thy disciples, yea, of judas, that wicked one; whom thou didst know, was to betray thee. 12. OH how fare this act of thine oh jesus, in like case, had been from my proud heart? but it is the rare effect of thy humility; OH what a confusion this is to me? I feign would be esteemed, and honoured by all; and that others should bow to me, who am a foul and wicked sinner, a mere nothing; and thou oh glory, of heaven, and King, of the Angels, dost so humble thyself, even to the wicked? oh what a shame and condemnation this is to me? who aught to humbly myself to all for thee; and esteem myself, that which truly I am; vile, base, and unworthy to be regarded by any: yea fit to be despised by all; for I am a wicked sinner, dust and ashes, meat for worms, a mere nothing. 13. OH supreme goodness, my most humble jesus, banish from my heart all pride and vain content, grant me, this heavenly treasure, this rich and uncomparable jewel, this virtue of true humility: that in this world, I may submit myself to all, think well of all, but of myself; and heartily desire to be humbled set at naught, and contemned by all, to be exalted with, and by thee, in the other, to the mountain of eternity in endless glory, and felicity. Amen. On wednesday, the Meditation. 14. COnsider how Christ our Saviour in his prayer, in the garden of Gethsemany (his heart being Luc. 22, u 44. Matt. 16. v. 42. heavy and sad, even to death) did sweated drops of Blood, through the apprehension of the grievous torments and pains, which he was to suffer in his passion and death; they being harsh, and repugnant to nature, yet with all resignation, he conformed his will, to the will, of his heavenly Father, saying; Father, not my will, but thine be done; I am content to suffer, because thou wilt have it so. by this example, we must, in all occasions, difficultyes, and crosses, resign ourselves, and conform our wills, to the will, of God, accepting with content, what pleaseth him to sand. The Prayer. 15 OH Most sweet and Mild jesus, who in thy prayer, and painful sweat, in the garden of Gethsemany, according to the desire of our weak nature, didst pray thy heavenly Father, that the chalice, of thy Bitter Passion, (which thou didst than foresee) should be taken from thee; yet knowing the great honour, and glory, unto him, and the great good, which thence were to ensue to us, poor sinners; with all reverence (though the torments were great and many, which thou wert to suffer) thou didst resign thyself, thy Holy Spirit being always prompt, and ready to fulfil, his pleasure and will; and therefore, with all love and alacrity of spirit, didst willingly perform that heavy and painful work, of my Salvation, by thy great torments, pains, and death, on the cross; for which oh my God, my soul, and all thy creatures, thank and praise thee, for ever; OH most amiable jesus, oh living life, of my life, (without whom, there is no life) thou hast resigned, and given thy life, for me; oh comfort of my soul, oh true content of my mind, how great thy care is of me? oh how great thy love is to me, in this thy suffering for me? 16. Grant me oh jesus, this resignation and conformity (in all occasions) to thy holy will, that I may accept what contradictions, abuses, and crosses inward and outward, shall hap unto me, with all content; because it is thy will, it should be so; OH Sweet jesus, what can come amiss, to a resigned mind? to a soul conformable in all things to thy holy will? he that is resigned; walketh securely, he fears no crosses, he is not proud, for wealth, or honour; he is not grieved, for poverty, or contempt; he is patiented, in sickness; he is joyful, in tribulations, and temptations; because he knows, nothing can hap, to him, spiritual or corporal; but according to thy will; and it is fitting, thy holy will, should be always done, of us, thy creatures; and thou dost best know, what occasions, to sand, wherein I may, with profit, resign myself, and be conformable, to thy will, and thereby augment my merit and glory. 17. Grant me, oh my dear jesus, this ●rue resignation, and conformity, to thy holy will; that in the tempestuous storms of temptations and afflictions, how great soever they be, like unto an unmovable rock, with tranquillity of mind, ●nd true hearts content, I may always ●ay, thy will be done my God, not my●e. Amen. On Thursday, the Meditation. 18. COnsider how our Saviour, being falsely, and unjustly accused, of diverse crimes by the jews; did not once Math. 26. v. 63. Math. 27. v. 14. excuse himself; but in great silence, heard, and endured all; in so much, that Pilate, (who was judge) did greatly admire; by which our Saviour, commendeth this verrue, unto us, as a special good; for this silence, is a virtue of high merit before God, who knoweth all truth; and will reward it, abundantly in glory. The Prayer. 19 OH King of glory, my jesus, I consisider thee before Annas, Caiphas, Herod, and Pilate, falsely and unjustly accused, and most injuriously treated, and abused; by the wicked and malicious, jews; which thou couldst easily convince of falsehood, and untruths; and cast into hell, if thou hadst so pleased; yet wouldst not thou so do; nor once excuse thyself; but referring all to thy heavenly Father, wert so silent, that Pilate did admire; that thou didst not answer for thyself, to what was objected, and laid to thy charge; for he was desirous, by thy answer, to take an occasion, to refute them, and set thee free; for he knew full well, that through envy thou wert falsely accused, and brought to be judged, by him. 20. OH blessed Lord of my soul, thy actions are our instructions; hence it is, that this virtue, is so much in holy Scripture extolled, and by thy true servants commended, and practised; as that, which preserveth all piety, and inward graces; therefore thy Apostle said, he jac. 5. v. 2. Isai. 30. v. 15. that offendeth not in word, is a perfect man: for in silence and hope our spiritual fortitude doth consist: which a servant of thine knew very well, saying, that it often grieved him, to have spoken; but never, to have been silent, by reason whereof, others, for many years (as we read in their lives,) did not speak a word; woe is me, my jesus, and my God, how lavish I have been of my tongue? how forward to excuse my fault? and willing to defend a wrong, by fair and deceitful speeches, rather than be silent, or do as thou hast done? 21. OH pardon me my God; and for that goodness which thou art, I most humbly beg of thee; to grant me this admirable virtue; than without excusing myself; I shall refrain, and tame this unbridled tongue, of mine; whence so many evils proceed; and not offend in words, as daily hitherto, I have done; ye● being silent and speechless, to the world in the sweet retirement, and inward o● my soul; I shall found place and opportunity, to speak, and confer with thee and thy Holy Angels, of divine and heavenly things; and such as concern the good and salvation of my soul; and consequently, detraction, lying, cursing, swearing, and such like, (wherein I often offended,) shall have no place in me; OH silent jesus, be not silent, unto me; but say. thou art pleased, to grant this blessed virtue, and most happy gift, unto me; that my tongue may not be employed, but in thy holy praises, both now, and for ever more. Amen. On friday, The Meditation. 22. COnsider how Christ our Saviour, by the wicked jews, was stripped naked, than fast tied to a pillar, and so pitifully whipped (his Sacred flesh torn Math: 17. v. 26. on every side) that his blessed ribs, and bones did appear; this he did endure, only to do penance for thy sins; that thou may'st know, that without thy concurring, and doing of penance; thy sins will not be forgiven, nor gods wrath, appeased, which thou hast deserved, by offending his divine Majesty. The Prayer. 23. OH Glory of heaven, oh light of the earth, oh comfort, and life of my soul, my dear and loving jesus, what stony heart will not break, or at lest, extremely grieve, to see thee, in that woeful case abused? oh what frozen soul, would not melt into tears of compassion and love, to see thy Sacred flesh torn, and thy most Precious Blood, streaming on the ground, for my sake; to do penance and make satisfaction for my sins? 24. OH Lord I am the nocent, and thou the innocent, I am the guilty, and thou the condemned, I deserved for my sins, that severe punishment, and thou dost suffer it for me; OH dear jesus, what shall I say? what shall I do, my dearest Lord? I see thy Blood run to the ground, thy Holy flesh, all torn, thy wounds open, thy bones naked, none there, to take compassion on thee, but all desirous to torment, and afflict thee; I am therefore oh my Sovereign good, 〈◊〉 confounded, and it grieves me, to see he in that pain, for such a wretch as I 25. Thou art oh Lord, my creator, and I, thy creature, thou my King, and I thy subject, thou my Lord, and I thy vassal; must I than have ease, and thou trouble? must my body rest, and thine be vexed, and torn with lashes? must I most wicked offender, scape free, and thou my Sweet and innocent jesus be tormented and punished; in that woeful wise? OH supreme goodness, what shall become of me? OH how shall I be thankful unto thee? how shall I requited thy love and pains? how shall I make some satisfaction, for my cursed sins; which put thee to those heavy pains and torments? thou, oh my dear and loving jesus, hast shown me the way, of Salvation, and reconciliation; by doing penance for my sins. 26. Grant me therefore (I most humbly pray) thy holy Grace, to encourrage me, to do true penance, for my sins, through love of thee, and with a sorrowful repentant, heart, cry to the heavens, for mercy; for I must confess, that I have been favourable to myself, and little desirous to suffer any mortification or pain. But now OH jesus, with the assistance of thy holy grace, (which again I heartily beg, of thee) I do resolve, to imitat thee, and take revenge against myself (for having offended thee) by fasting, watching, disciplines, frequent prayer, with other mortifications, and austerityes inward and outward; and though all that I shall do; be very little; yet they receiving worth from thy holy pains and merits; I hope to appease the wrath of thy heavenly Father, (which I justly deserved by my wicked life, for which I am heartily sorry) and after the misery of this life, enjoy thy holy sight, and company in glory, for ever. Amen. On Saturday, the Meditation. 27 COnsidet how our Lord and Saviour, Christ jesus, with invincible patience, endured, not only to be contemned, despised, outbrayded by the jews and wicked Pharises, with evil language, and most opprobrious words; but also, to be crowned, with sharp Thorns piercing to the brain; so that the Blood ran down his blessed neck, Math. 27. v. 2●. and face; and than in derision they a dored him; by this we have his example. to bear patiently, all affronts, injuries, and abuses which shall hap, or be offered, unto us, for love of him, who so patiently suffered them, for love of us. The Prayer. 28. OH Most mild, and patiented jesus, thou hast taught me, with patience, to endure, and overcome all difficultyes; for though the wicked jews, did endeavour, with foul abuses, and cruel torments, to move and distemper thy holy heart; yet thou didst bear and support all, with so great patience, that heaven and earth might well admire thereat. 29. OH my dear Lord, I see, how without respect or regard to thy worth and dignity, they veil and smit thee over thy face; they in scorn adore thee, as a King, and crown thee with sharp thorns; thy eyes are obscured with the blood running down, thy gracious face with spittle and buffets, is all bruised, swollen, and disfigured; all conspiring to work thy woe. 30. Yet most patiented jesus, for my sake, and example, thou didst suffer all with content; and leave thyself, to their fury, enduring these wrongs and crueltyes, with unspeakable patience. OH my sweet and mild jesus, this holy virtue of patience, is the true touchstone, by which, such as love thee, are perfectly known; it is honoured in confessors, praised in Virgins, crowned in martyrs and admired by all; for it overcomes, the rage and fury, of an angry heart, it doth moderate, and suppress the disordered passions, it is stronger, than torments, and tyrants; and it adorns the whole Church of God. 3●. OH my loving jesus, how shall I without shame, and fear, presume, or dare hereafter complain of an injurious word, a small abuse, or wrong offered, or done unto me? OH most patiented jesus, grant, that I may imitate thee; give me this blessed virtue, of patience, I humbly beseech thee; and even for thyself, refuse me not my God. 32. For having patience, I shall be humble, mild, silent, obedient, charitable, resigned, and conformable in all things to thy holy will; for it is the treasury of virtues; oh grant it me, my God, that in all occasions, affronts, injuries, and wrongs how great soever, I may be patiented, with, and for thee; and than in afflictions, miseries, and crosses, with thy true and patiented servant job, I may job 2. u 10. say; as I received from the hands, of my God, what things were good, and pleasing; why should not I likewise accept what evils, or crosses, his divine Majesty shall be pleased to cast upon me? for they may be sent as a punishment, for my sins, or for my trial, and exercise, in virtue; or for my spiritual profit, and greater glory. 33. OH blessed patience, thou art the proper virtue of the Servants of Christ, oh jesus grant it unto me; for than I shall not fear, if the heaven's thunder, hell, rage, the passions, swell, the devil and nature tempt, and the world grow mad; what, oh patiented jesus, can overcome me, joined and united in patience, with thee? OH my God, bestow this holy gift on me; with patience to live, with patience to dye, and live with thee, oh most patiented jesus, for ever and ever. Amen. On Sunday, the Meditation. 34. COnsider how Christ our Saviour, was not only hanged and nailed on the Cross, by the wicked jews, but also scorned, and maliciously derided; with most injurious blasphemies, which notwithstanding; he took compassion upon them, and offered his holy prayers, to his heavenly Father, with most ardent love, for those his bloody Luc. 23. v. 34. enemies, desiring him, to forgive them; sweetly excusing them, because they knew not what they did; thus instructing us, to love, and pray not only for our friends, but also for adversary's and enemy's. The Prayer. 35. OH Celestial Phoenix, my loving jesus, who with the fire of divine love, hast consumed thyself, dying on the cross; thereby giving life, to all that live in thy Holy Church; and hast offered thyself, a Sacrifice to thy heavenly Father for us, wicked sinners, thy enemies; daily crucifying thee again, with our abominable crimes, and offences; and still dost offer all thy sacred prayers, and wounds, unto him in satisfaction, and remission of our sins; that with thy Precious Blood, all malice was head from our souls, and thy true charity stilled into our hearts, we might affect, truly love, and with thee, pray for our enemies, and persecutors; saying; Father forgive them, because they know not, what they do. 36. This holy lesson and divine doctrine, many of thy servants learned, of thee; this thy blessed Martyr S. Stephen, Act. 7. v. 5. 6. and others did for those that stoned, and put them to death. Thy love oh dear jesus, is great to us, and therefore thou dost invite us, to come to thee, to be unloaden of the heavy burden of our sins, and be forgiven; yea, it is so vehement and sincere, that with a tender and loving heart, thou dost excuse our weakness, frailty, and unconstant condition; and easily dost forget our faults, and put them in oblivion; yea if our sins be unnumerable, and we, as foul as may be; from the cross, thy voice is made horse, calling unto us, to return from our wicked ways, and come to thee; thy bloody fountains will wash all clean away; thy holy arms, are stretched out, to embrace us; thy side is open, to receive us, thy wounded heart desires to entertain us, within the bowels of thy mercy, and thy sweet love and tender affections; and thy prayer to thy heavenly Father, doth never cease, but cryeth for us (though thy enemies) Father forgive them, for they know not what they do. 37. OH what a loving prayer, oh what a charitable request, oh what a sweet and true excuse? for if we truly knew, oh Lord, the great hurt of sin, we would endure all the torments of hell, (if they were as many more) rather than commit one; or offend so good a God, so high and great a Majesty. We have therefore great cause to love, and come to thee, with heart and soul; and give thee, my dear Saviour, infinite thankss, for loving us so; and suffering through love for us; and inviting us, to come to thee, to enjoy all happiness, and free us, from all misery? 38. Behold OH my jesus, I do now come to thee with all submission and confidence, humbly beseeching thee, to let fall those blessed streams of thy living fountains, on me, to wash a way, the foulness of my sins; ease me my God, of this heavy load, which permitts me, not to lift mine eyes, to behold thy goodness. 39 OH true sun of justice, cast down the fiery beams of thy burning love on my frozen soul, that I may whol● melt, and be dissolved into tears of love; consume in me, oh Lord, what is not thine; burn my heart, with the flames o● thy divine love, that the waters of tribulation, with all their violence and force may never be able to quench, or put i● out. 40. OH than my God, I shall imitate thee; than I shall love, and pray for my enemies; than shall I desire heartily their good and happiness, as my own; than shall I take all things what soever, in good part; and judge the best of others actions; and excuse in them, what to me, may seem amiss. 41. OH Loving jesus grant me this true love towards all that shall in any wise offend me; that I may heartily pray, they may be forgiven by thy heavenly Father, as I would be forgiven by him and thee, for all Eternity Amen. THE XVII. CHAPTER. An Exclamation or confession of a penitent and loving soul, to Christ our Saviour. OH joy of heaven, oh light of earth, oh comfort of the world, sweet esu: OH Son of God, oh lover of mankind, my Saviour dear; thou hast dispersed the cloudy darkness of my soul, ●nd given me light, to see my erring steps, thou hast comforted my afflicted mind, being near the gate of despair and door of eternal death. thou didst care for me, when I did not care for myself, nor thee; thou didst seek after me, ●oing, I knew not whither, but straying ●rom thee, who art the true, and only way to life everlasting. 2. Thou know'st oh Lord, how I was compassed about, by my enemies, and ●aken in their nets; than chained fast in sin; walked with them, in the path of darkness, leading to the house of Sa●han, and place of perdition; and when I began to sink into the depth, of the mire, of all abomination; insensible of my danger and evil; than did thy goodness, and mercy appear, by holy inspirations, sweetly admonishing me; and i● seemed unto me, that I heard, thy Low cry, calling unto me, as to another Lazarus, to a wake, and rise, our of th●● joan. 11. v. 43. dead sleep, wherein I was, and returns to life again; which I neglecting, wa● no small grief, to thy holy, and loving heart; 3. Yet didst not thou oh my dearest and truest friend, my jesus, forsake me, but by a secret way, place in my mind, a thought of that terrible and dreadful day of judgement, with a trumpet sounding in mine ears, in a most fearful manner, saying; arise ye dead, for now is the judgement of the world. who hath done well shall go to endless glory; joan. 5. v. 29. who evil; to endless torments; 4. This my God did amaze me much, and caused me to reflect somewhat on myself, and what should become of me for all eternity; and not knowing what to say, or do, I began to weep, and shake with fear, and would, forsake, but knew not how, those poisoned bits of sin, which on every occasion, were offered to me, as sweet and pleasing; this tye kept me so fast, that I could not get of. 5. OH dear Saviour, and redeemer of the world, how often than in thy love and mercy, didst thou knock, and knock again, at the secret of my heart, presenting many thoughts of the joys of heaven, with such sweet and forcible means, that my heart, though stony, griew tender, and in the affliction of my mind, (which than was great, as thou dost know) I said, I will stay not longer in this misery; I will cast of, this heavy yoke, of sin; I will forsake the occasions, and set by the false friendship's, and vanities of this world; 6. And than, my God, how heavy was my heart? into what a depth of perplexityes, was I brought? there the vanities, here the friendship's and familiarityes; than the pleasures of this life, and the false delight of sin; than fear; than shame, to confess; all like so many bewailing friends surrounded me, and busied my thoughts, and mind, endeavouring, to put an obstackle to my good; some seemed to say, wilt thou forsake us so, and live in misery, void of pleasure and content; than that damnable sweet of sin, was so forcibly presented, to my mind, that I was altered, and vehemently troubled, and my pain was such, that I knew not what side to take, and suspicious fears so blinded me; that to be rid, and freed from the torment's which thence I felt: for a remedy, i● seemed best, and I was content to remain with them, thinking by my greate● evil, to get some rest? 7. But my God, what a hell was this▪ the heavens oh my dear jesus, bless, and praise thee for ever, and all thy creatures be thankful unto thee in my behalf, for the means which thou didst use to free, me thence; for being all alone, on a time in this sorrowful conflict, and my thoughts multiplied; at last, what heavenly considerations, what good desires, how many pious resolutions, by thy care and mercy, came into my mind? I considered thy body scourged and all torn, thy head crowned with sharp thorns, thy bleeding wounds, and death upon the cross, for love of me; but above all, thy great desire, to save my soul, thy willingness to receive me, to thy mercy, love, and glory with very great, sweetness, plainly appeared unto me. 8. And than, oh my eternal Lord God, how didst thou open mine eyes, to see the darkness, wherein I was? oh how didst thou than awake my soul, from that sleeping lethargy of sin? than did I perceive the light, of thy holy grace, than, did I observe my danger, and the profound pit of eternal demnation, into which I was falling than, my dearest Lord, thou didst give me courage to forsake the place, and cause of sin; and resolve never to return thither again; though I should dye thereby. 9 OH heavens what a combat was this? oh what perplexity was I than in? for hell, sin, and Satan, did conspire to work my woe, cross my resolution, and hinder its execution; but thy love and grace a ssisting me; that could not be; OH my God, how many were my tears? how frequent, the heavy sighs, and sobs of my afflicted heart? thy care was great, thy love was strong, thou didst not rest, until I was set free: thou didst most mercifully break those ties, and chains, (with which I was kept fast, as the slave of Satan) by a good and pennitent confession, and a firm resolution to sin not more; all which came from thy holy grace and gift; which I confess with thankss in all sincerity. 10. Thus oh my dear jesus, thou didst seek after me, thy strayed sheep; thus mercifully; thou didst receive me thy prodigal child; thus didst thou revive me, thy beloved Lazarus, thus, oh Lord thou, didst free me from the cruel beast, and roreing Lion, who thought, and sought to devour me; thus didst thou bring me from hell; save my soul; and of the slave of sin, and Satan, make me the child of grace, and God. 11. OH light of heaven, and glory of the Angels, oh true lover, and life of my soul Sweet jesus, how is it, that thou dost so fare forget thyself, and thy worth and dignity; as to be solicitous for such a one as I? art not thou oh my dear jesus, creator of heaven and earth, and supreme Lord, of all things? how cometh it than, that thou my omnipotent God, shouldst be mindful of me, or deign to cast a look on so foul a dunghill, and so mere a nothing, as I am? 12. OH ye heavens admire at this so great mercy, and goodness, so great care, so wonderful, and gracious love of the son of God, the King of glory, my dear jesus, to so abominable a sinner, the most ungrateful of men; to me, who most wickedly did forsake my part, of the joys of heaven, for a momentary pleasure here on earth; to me, who made hoist, to love the filth of sin, rather ●hen his unspeakable goodness, or his dear and most pure love; to me, who am the worst of all creatures; to me whose eyes were lascivious, whose mouth, blasphemous, whose ears, unchaste, whose thought, unpure, whose heart, defiled; to me, who am the centre of evils, the sink of sin, and the receptacle of all abomination. 13. OH my dear jesus, oh my Lord, and god, oh my most true and dearest friend, what is this love, which put thee so fare beside shy self, (if I may so speak) as to affect me, being sy vile and base? O what hast thou seen in me, my God, but sin, or worse, if worse may be? OH how many thousands, more deserving, are ●ot thus by thee called? OH if they had ●ut half what thou hast done to me ●oore wretch, they would doubtless, lo●e thee more; and serve thee better, far●e than I; why than oh my life, dost not ●hou bring them to thy admirable light, knowledge and love? oh true lover of my ●oul, and comfort of my heart, I am confounded to see thee, so choice of me, being what I am, base and ungrateful, and pass by them; OH my dearest Lord, thy Precious Blood was shed for them, as well as for me, why than is not thy love to them, as unto me? thou wouldst be better served, by them; more honoured, and loved, than by me? OH supreme goodness, what is the cause, or reaso● thereof? 14. I do acknowledge, my God, tha● thy judgements are profound, and incomprehensible; and the reasons of thy do, are not intelligible, nor known to any but to thyself alone; yet my dearest Lord, this I may conceive, of thy infinite mercy, and goodness; that I being, what I am, the absolute worst, foulest, and greatest of sinners; unworthy of any favour; the greatness of thy goodness, and infinite mercy, might the more appear, in forgiving me; by how much my malice, and wickedness, was greater against thee, that all thy creatures, might therefore honour, glorify, and praise thee, for ever; who art not tied to any, nor hast respect of persons; but the greatest sinners, (though their offences were as many as the sands of the sea, and the stars of the firmament) may confided in thee, and hope for salvation; seeing thy so great mercy, and favour unto me, being so over wicked. 15. OH Fountain of grace, my jesus, blessed infinitely and for ever may'st thou be, for taking such care of me; OH my loving Lord, how many are the ways, and and the inventions, which thou hast, to bring souls, unto thyself, and thy dear love? OH how sweetly thou dost invite and allure them, to thy service, and praise? but this is, to whom thou, wilt, when thou wilt, and as thou wilt; thou art oh my God, always beholding and providing for us, as if thou hadst no other care; and we most unworthy, seldom think on thee? thy benefits are innumerable, and we consider them not; thy joy and delight, is to be with us, and we do not desire Prou. 8. v 31. 1. Pet. 1. v 12. to be with thee, our only good; the very Angels, do rejoice to stand in thy holy presence, beholding thy gracious countenance, excelling in all beauty; and we wretches, (whom it most concerns,) do think to long to to be one hour in prayer with thee, or in thy sweet presence and conversation. 16. Thou art, oh loving jesus, our true felicity; for in thee alone, all true content of heart, is had, which in any wise, we can desire; yet we forgetful of our own good, do not seriously seek after thee, as we are bound; and aught. At lest, my dearest Lord, I do confess my fault, and my most grievous fault heerin; yea this my ingratitude, (when I reflect on myself) doth afflict my heart, and torment my soul with grief; so that now I wish I had a fountain of tears, streaming at mine eyes, to weep continually, and bewail my unworthiness, and great unthankfulness unto thee. OH how, my God, shall I in any kind requited, this thy so great love? oh my dear jesus, how shall I be thankful, for these thy so many benefits, and mercies unto me? OH my soul, why dost not thou burst with grief, of thy neglect heerin? and why dost not thou melt into tears with love, of thy loving Saviour Christ jesus, who wearied themselves, seeking after thee, and consumed himself to death, with love of thee▪ 17. OH my sweet spouse, and soul's delight; with what praises shall I extol thee? with what thankss, shall I return love for this thy love? OH my dear hearts content, how shall I honour thy infinite goodness, make known and declare thy mercies, and benefits to me, so great a sinner? which is more than sufficient, to bring the whole world to admiration, and move all sinners, to forsake their wicked ways, with love of thee: I wish, oh my Eternal God, and only good, that all the members of my body, and all the hairs of my head, and all the faculties of my soul, were eloquent tongues, and burning hearts of love, to make known to all, and sing forth thy mercies, and love: and praise thy infinite goodness, for all eternity. 18. Yet how soever my dear jesus, with body and soul, and all rhat which I am, I do honour, adore, and praise thee; and in the presence of heaven and earth, with all the thankss and praises of thy creatures spiritual and corporal, I offer myself wholly, and thankfully unto thee, for thy blessed love, and favours unto me; and hereafter for thy dear sake, I will admit no love, but thine into my heart, have no comfort not consolation, but in thee, no solace nor recreation, but with thee; no meat nor drink shall do me good, without thee; my music, my content, and rest, shall be in thy company, and with thee alone; yea, for love of thee, my God, I will shut mine eyes, mine ears, my mouth, and heart, to all things of this world, to think and see, to speak and be, with thee alone. 19 Come Sweet jesus, come my dear, come unto me, my heart is open and my soul longing to receive thee, my only good, come my God, come and visit this habitation of thine, take possession of thy right, give not thy inheritance to an other; come oh loving jesus, enjoy what thou hast so painfully sought, and so dear bought; come my heavenly, and dear beloved spouse, come, rest and repose thyself in this soul, which is thy choice, and no more mine, but thine; oh transform me into thyself, that I may be perpetually united in thy love and praise; augment oh Sweet jesus, thy divine love, in me, that I may whiles I live, in this mortality, still burn and languish, with an ardent and heavenly desire, to be dissolved, and live with thee, enjoying thy blessed company, and most amiable presence, in glory; which I beseech thee; for thy love, and self, Sweet jesus, to grant unto me for all Eternity Amen. THE XVIII. CHAPTER. A devout meditation, upon our Saviour in the garden of Gethsemany. 1. OH My dear soul, thou hast been long desirous to speak with thy loving Lord and Saviour, Christ jesus; he is gone to the garden of Gethsemany all pensive and sad; follow him thither, perhaps it may be a fit occasion, to speak unto him; and he may take it well, if it were but to divert his mind some while; for he said to his disciples, my soul is sad even to death; and when thou art Matt. 26. v. 38. there, consider all that passeth, and than feelingly, and with compassion, say; OH jesus, my dear Lord, I have considered thy great sadness, and the affliction of thy mind, and how the fear, and pangs of death, have compassed thee, through the consideration and apprehension, of those Ps 17. u 5. cruel torments, which thou art to endure, and the painful death, which thou art to suffer on the cross, for love of me; this strikes me, to the heart; and I am wholly amazed to see thee, my God, in so great anxiety, that thy soul is sorrowful, to death; oh doleful words, oh heavy words, oh words deserving compassion, and, which are able, to grieve any, that truly loveth thee. 2. Art not thou, oh Lord, the joy, of heaven, and the only comsorter, of the afflicted on earth? art not thou, that good jesus, of Nazareth, powerful in words, Luc. 24. v. 19 and work to whom the troubled, grieved, and afflicted repaired, and they were eased, and comforted? to thee the weak, the sick, and diseased, flocked, and were cured, healed, and strengthened; and now my God, I see thee the comforter o● all, in sorrow, and comfortless. But my jesus, art not thou omnipotent; and well able, to help thyself, and comfort thy afflicted mind, and not desire to be assisted by thy creatures? why, my God, didst thou tutning to thy beloved disciples, say, thy heart was sad to death; what help could they give thee? or whence have they any thing but from thee? how can they than comfort thee? thy Sweet face becometh pale and won, which shows thy inward pain; 3. This weakness my God, as man, thou hast from us; and what strength we have, is from thee. yet perhaps, as one afflicted friend, to ease his mind, relates his grief, unto an other; so thou dost to Peter, james, and john, as to thy dearest, among thy Apostles, saying, thou wert sad to death; I must oh Lord confess that it is some content, and ease, to an afflicted soul, to see a friend take compassion upon him, in his grief, and affliction; which perhaps, might have moved thee, to acquaint them with the pain, wherein thou wert, (which so heavily wrought on thee) that they taking compassion, of thy woeful case, might be some ease, to thy afflicted mind; or at lest, that they might watch and attend thee, in that extremity, until they had seen what would ensue, or become of thee; whereas, thou didst desire them, to remain there, whiles thou didst go to pray, unto thy heavenly Father, to take that pain away from thee; who alone could comfort thee. 4. But my jesus, whiles thou dost pray, thy pain doth increase, rather than diminish, and the pangs of death do truly Ps. 17. v. 3. seem to compass thee; for thou art fallen into an agony, thy sweat is water and blood, in great drops, falling down, Luc. 22. v 44. and at last, thou through weakness dost fall flat on the ground; OH Pitiful and woeful sight? how is it, my Lord that my heart doth not burst, with a feeling grief, and mine eyes into a fountain of tears, to see thee, the Lord of all things, my dear God, in that pitiful case; well knowing that my sins, are the cause of all thy pain, and woe? but thy tender love to me, doeh move thee, to endure it, though it be great. 5. OH ye Angels of comfort, where are ye? where is your care; where your attendance? have you forgot your duty, to your King, and service to your good, and Sovereign Lord? or have you forsaken him because you see him in affliction, in pain, and the agony of death? as if he could not help himself, or were not, what he is? But you Peter, james, and john, (whom he loved most, and trusted above the rest) where are ye? he told you of his pain and grief, you than should be present, to assist, and not leave him, in his extremity, of pain. 6. OH my dear jesus, art thou forsaken, left comfortless, and destitute of any friend, to look unto thee, in that agony? are these thy trusty friends, to whom thou didst open thy mind, and make thy moan? I must confess, my God, that they aught to watch with thee, in thy necessity; chiefly, thou making choice of them, above the rest of thy Apostles, to go thither with thee, as most trusty, and dear beloved; but oh Lord, they are sleeping, and thou suffering. 7. This my Sweet jesus, is the false friendship of the world, they promise much, and perform little, they are friends, in prosperity, and for their own commodity; but unknowen, in the time of adversity, and necessity. S. Peter seeing thy Math. 17. v. 4. glory, would willingly have his tabernacle with thee in the Mount Thabor, and there remain in joy; but now he sleeps, and forgets thee, in thy necessity; 8. OH Peter where art thou; hast thou so soon forgot thy dear master, with whom thou saidst, thou wouldst live, and dye? are all thy promises, great words, protestations, and expressions of love, come to this, that thou art now careless, and unmindful of him; he acquainting thee, with his sorrow and grief? thou mightst, for one hour, put of thy sleep and watch with him, who loved thee so dear? surely his loving heart, could not but feel, this thy neglect; therefore he said, Simon, (so calling thee,) dost thou sleep, and I in this pain and perplexity? couldst not thou watch one hour with me? As if he said; Peter, I made choice, of thee, to come hither with me, to attend, and watch with me, and art thou sleeping? 'tis not to sleep, I brought thee hither; (thou mightst have done that at home) but to be a comfort unto me, in my pain, and agony; to assist me, with compassion, in my weakness and to have some care of me, in my desolation. I did expect, that thou shouldst show more care, and love, and not for one hour's sleep, forget me so; thy love aught to move thee, to be mindful of me, and to attend me in this my painful sweat, and wipe away those bitter tears, and heavy drops of blood, from my face, and hold me in thy arms, that in my extremity and weakness, I should not fall, as I did, on the ground, where I lay without help, all comfortless. Yet thou didst sleep, and couldst not wasch one hour to do this small work of humanity, and charity, I trusting so much on thee. 9 OH Peter, how could thy heart, endure those loving, though wounding words, as a sweet and mild reprehension? Math. 27. v. 40. couldst not thou watch one hour with me, (who loved thee so dear,) but sleep whiles I did suffer, and pray for thee? OH my sweet and most loving jesus, how many Peter's, or Symons are in this world? we do often prefer self love, and our bodily commodities, before the love of thee, our dear Lord and master; contrary to our promises, and resolutions; and not watch one hour, to serve thee, or hear divine service, on holy days, (though we be bound thereunto) but sleep it out with ease. 10. OH my jesus, many, yea, very many, sleeping friends, thou hast, and too few, true and trusty; we promise and protest, to do great matters, when we are joyed with thee, in prayer, as Peter in Mount Thabor; yet in time of trial, or temptation, we forget thy favours, and thyself; we sleep, whiles thou dost watch, and pray; we seek content, and pleasure, whiles thou art, in sorrow and pain for us; we sleep in many sins, whiles thou art sweeting, oh dear jesus, water and Blood; to wash them all away; thy feeble body, through loss of Blood, falls to the ground; whiles our bodies are pampered with excess, and than do sleep and rest; and not watch one hour with thee. 11. It seems, oh Lord, that one hours watching with thee, in prayer or in any other godly exercise, doth ease thy pain, though great it be; and the content, which thou dost take therein, is such, that it seemeth, that thou art well satisfied with it, for all thy pain; oh unspeakable love oh admirable love, which causeth thee, oh jesus, to value our actions (though mean) at so high a prize, as to give thee content and satisfaction, for all thy troubles, griefs and pains? 12. OH my most loving jesus, this is no small comfort, to thy faithful: servants; though very many, neither for thy love, fear, or their own good, will endeavour to give thee this content, and perhaps, in the four and twenty hours, they will not spend one hour, to watch it prayer with thee, or once consider thy pain, or sufferance for them, nor take it to heart; And I, (oh Lord, my God) am one of these; to my confusion, I do acknowledge, and confess it; always more mynding, my own commodity and ease, than thy love, or what thou dost endure for me. I am oh Lord, ready to receive thy gifts, and will not spend, one hour to watch, and give thee thankss; and though thy grief, thy bloody sweat, and pain, be great, and for my sins, yet I take it not to heart, nor take compassion on thee; neither am I thankful; as in justice I am bound, and aught; by which, oh God, my ingratitude doth appear; therefore I do humbly confess my fault, heerin. 13. Moreover my dear jesus, I am sorry, for my neglect; and now considering thy grief, thy painful sweat, and thyself, in that agony falling to the ground, with so great pain and love, and my ingratitude; I found my soul somewhat heavy, and my heart grow tender, with a compassionate affection; and the more I do reflect, on all; the more I feel a desire, and willingness, to bewail my sins, and be with thee, my dear jesus, and to cast myself most humbly, on the ground, to help, and bear thee up, and keep thee from the earth; in that painful sweat and agony. 14. OH my loving Lord, if I might be admitted to this happiness, that in some way I might show my duty, unto thee; or ease thee in any wise, by being partaker, of thy pain; or at lest ' ●f those sacred drops of thy painful sweat, and Precious Blood did but fall on me; that I might not forget, but remember thy dear love, to me, and my obligation, and duty unto thee: it would be a comfort, unto me; for thou art oh jesus, the innocent lamb of God, that came to be sacrificed joan. 1. v. 29. & 36. for us, and with, thy Precious Blood to wash away the sins of the world; I wish therefore my God, it had fallen on me, that I might be washed clean, of mine; 15. OH Sweet and blessed sweat, oh water of life, oh heavenly balsam, oh dew divine, oh most Precious Blood of my dear jesus, I adore you, with body and soul, and do humbly beseech you, that I may partake of the benefit of one only drop, for than I shall be washed clean and made whiter than snow, and not be unmindful of thee my God. 16. OH my dearest Lord, whom I desire to love in truth, I most humbly and heartily beg of thee, for that goodness which thou art, and for thy painful agony, to be graciously pleased, with those tears of thine, and that Precious Bloody Sweet, to wash my sinful soul, from all impurity, and vouchsafe to take from me, those abominations, and wicked crimes, which were the cause, of that thy pain and woe. 17. Let that tender love of thine, oh dear jesus, excuse my faults, and thy sweet mercy, pardon, what hitherto I did amiss; and permit me not, my God, hereafter, to sleep in sin, whiles thou dost suffer, and pray with tears for me; but 'cause me wake, and watch with thee; that temptations may not prevail against me; let me not be, of thy sleeping; but watching friends; let me not fly, nor forsake thee, in prosperity, nor adversity; permit me not, Sweet jesus, for fear; or pain, or death itself, to turn my back to thee; but by the merits of thy painful sweat, to watch in thy holy service, and, suffer with thee my Sweet jesus in this life, and in the other, rejoice with thee, for all Eternity. Amen. THE XIX. CHAPTER. A Pious exclamation, or consideration, of a soul in love, with the love, of Christ jesus. 1. OH Heavens, give me your help, to know, and found, what I do seek for; it is called love: a thing my heart desyr's, my soul long's for, and would enjoy. But oh love, what art thou? where art thou? or in what place may'st thou be found? the earth knew thee not, hell, admitteth no such thing, surely than, in heaven thou must be had. 2. But what speak I of heaven? it's not so great, thou art more large by fare, for thou art an unlimited power, commanding a light, illuminating, a fire burning, and consuming; a power, thou art, so strong, that the heavens could not resist, nor yet contain thee; for thou didst burst open their gates, which by the sin of Adam, were shut up, against mankind; thou didst miraculoussly, by a way fare surpassing all understanding, in this vale of tears, and misery; take on thee human flesh; (a pro●ect, so rare, a wonder, so great, and admirable; ●ha● heaven and, earth stand all amazed) and by that means, the servant, was made lord; the subject, King; God, made man, and man made God. 3. OH admirable love, great is thy virtue, and thy power is incomprehensible; oh who can conceive thy ways? oh who can tell me, what, and where thou art? oh who can understand, thy works and wonders? who can declare this ingenne? that thou immortal, eternal, immense, infinite, art become man, flesh and blood, mortal, like us? I must, and do confess, this to be the power of love, beyond all power, controlling and commanding all. 4. OH Blessed love, thou art likewise, a joan. 1. v. 9 light illuminating, as thy Apostle saith, all, that comes into this world; yea, thou art that light, which Zacharias affirmeth, Luc 1. u 12. came from heaven, to illuminate those that fate in darkness, and the shadow of death; thou art that indeficient light which cleareth our understanding, expelling thence all darkness of infidelity, ignorance, and error; and there placing the blessed light of true faith; thou art a light illuminating in the night of sin, to see, and shun the dangerous way of hell, and perdition; thou art the light, of the eternal sun of justice, which showeth the way leading from vice (being, dark and obscure;) to the fair, plain, and secure path of virtue, piety and true perfection; thou art the light, guiding souls from this blind wotld, to the other, of endless light and glory. OH love, great is thy good, where shall I found thee? oh when shall I found, and enjoy thee? 5. OH dear love, thou art also, a fire burning, and consuming, for thou cam'st by thy own acknowledgement, to cast fire on the earth, and thy will was it should burn; but, oh divine fire, what wouldst thou have it burn? unless it be Luc. 12. v. 49. the hearts, of thy faithful people, and with thy flames consume in them, all terrene affection, and unmortified inclinations, purifying their intentions in all things; that nothing should remain in them, but the pure and true love of thee; thus consuming, those loving souls, and transforming them into thyself, and so become one and the same of two; for as the fire doth convert the fuel, into its own nature; so thou, dost these loving souls, into thyself, deifying them; thy Apostle confirms the same, saying, God is charity, and he that is in charity, is i● 1. joan. 4. v. 16 God, and God in him; oh happy and blessed transformation, oh wonderful an● great effect of divine love; this is that love, which came from heaven for love of me, this is that, oh my loving jesus, which I desire and seek for. God did so love the world, that he sent them, his only son, that by love, they might be one with thee, as thou art one and the same by nature joan. 17. v. 31. with thy heavenly Father. 6. OH Son of God, OH God and man, my jesus, what had I been, or where, but for this love of thine? hell claimed a right in me, and according to justice thy Father had cast me thither, but for thee▪ my debt to him was great, and having no means to pay; when he might have quite forsaken me; thy love, out of thy heavenly treasure, did satisfy and pay for all; OH dear jesus, great is thy love to me; and I am quite confounded, considering what through love, thou hast done for me; and how little, I do for love of thee; for all thy holy life, and death; are but tokens, and expressions, in a high degree, of this thy love, to me; 7. Wat caused thee, dear jesus, descend from heaven to earth, become man, be borne in an open stable in such poverty, and misery; but love? thereby to give satisfaction to thy Father for my prodigality, vain superfluity, and self interest? what made thee spend whole nights in prayer, on mountains and desarr places; Luc. 6. v. 12. but love? so to obtain pardon for my night offences? what caused thee, to fast forty days and nights, and be tempted Matt. 4. v. 1. 2. & 3 by the devil; but love? so to free me, from danger in temptations; and to satisfy thy Father, for my excess in gluttonous eating and drinking, and pampering my body, against his holy laws, and the rule of temperance? what caused thee, oh loving jesus, to endure with admirable patience, so many affronts, abuses, and injuries, opprobrious words, and taunts; but love of me? so to please and content thy Father, for the abuses, and grievous injuries, and sins, which I have done, and committed, against him, breaking, and contemning his holy will and commandments, to do my own most perversse, and stubborn william. OH dear jesus, blessed may'st thou be, for all eternity; for this thy tender affection and love to me. 8. Moreover my dear Lord, what caused joan. 6. v. 15. said thee to humble thyself in all occasins and on thy knees to wash the unclean feet of thy Apostles, but love? t● joan. 13. v. 5. make satisfaction, for my pride ambition, proper estimation, and vanity. wha● also oh my Sweet jesus, moved thee to tha● Luc. 22. v. 44. painful and bloody sweat, in the garde● of Gethsemany; but love? that thy Father taking compassion on thee, in that woeful case, might take pity on me, and forgive mine offences for whom thou didst so suffer; 9 Why oh Lord wouldst thou be sold, taken, fast bound, and brought before unjust judges, falsely accused, esteemed a malefactor, and, leave thyself to their will, who thirsted after thy blood and death; but through love, to pay for my too much licentious liberty, irregular living, presumption of my talents blasphemous speeches, backbiting, cursing, swearing, lies, and periuryes: what caused thee oh mild jesus to suffer thyself to bestript Math. 27. v. 26 & 29. stark naked, most pitifully scourged, and thy flesh to be all torn, but love? thereby to make satisfaction for my delicacyes, wantonness, and the impure delectations of my pampered flesh; 10. OH my loving jesus thou wert cruelly crowned with thorns, the blood running down thy face and neck, on every side; thy eyes were veiled, thy face spit upon and buffited; what caused thee to endure all this, but love? thus to satisfy thy Father, for my idle and fantastical imaginations, unclean and foul cogitations, the wanton looks of my lascivious eyes, and the vain content I often took in my own beauty, delighting myself with the transitory image, or sight thereof in a looking glass, as if I were not dust and ashes, and meat for worms. 11. And more than so, my dear Saviour, thou wert hanged an a Cross, thy Luc. 23. v. 34 hands, and feet fast nailed, with great cruelty; thy side was opened, and heart pierced, with a spear, and thou bereaved of breath and life. what brought thee to this pass, my God; but true love of me? for thy hands were so nailed, to pay for my evil works, unjust striking, uncivil, foul, and unseemly touchings: and thy feet were so affixed, for my wicked steps, leading to the places of iniquity; and thy heart was wounded, for the envy, hatred and malice of my heart; and my dear jesus, those five fountains yielded streams of thy most Precious Blood, to wash my sold and body, from all impurity, thy arms were stretched forth, and thy eyes lifted unto the heavens, praying so unto thy Father, that he would be pleased to accept thy sufferings and pains, for my offences; and to forgive me; because I knew not what I did, being weak, frail and blind with self love. 12. All this, my God, true love did work in thee, oh tried and unfeigned love, of my dear jesus, more in works, than words expressed, to show the greatness of thy love, to so vile a worm as I: for all thy life, and sufferings, even till death, were but to manifest this excess of thy true love to me; to bring my love to thee; I cannot oh Sweet jesus, doubt of the sinceryty of thy love to me. OH how can I than but truly love thee, unless my sense, and judgement fail me? and I become most ungrateful, and wholly unworthy of this thy Gracious and most blessed love? 13. OH my dear jesus, thou hast the sour, and I the sweet, thou hast trouble, and I ease, thou hast the pain, and I the joy, thou art wounded sorely, and I healed, thou hast suffered death, to give me life; and thus with that divine fire of love, thou hast consumed thyself, and paid my debt at full, that I may be set free and live in endless liberty. 14. OH love, of my dear love, how strong and powerful, how great and admirable, how immense and incomprehensible thou art? OH how is it, my God, that after all these expressions of thy true love, and affection, unto me, I am not powerfully moved, sweetly illuminated, and totally inflamed and burned with this fire of thy divine love, and transformed into thee? O heavy is thy load, oh love, and my heart doth feel it; yet know not how, to found thee, or where thou art. 15. OH dear love where art thou? thou art the comfort of my heart, the solace of my mind, the true content and only joy of my afflicted soul; oh where art thou to be found? let me but know, and thither speedily I will go; for where thou art, there, all treasure, true peace, true rest, and all happiness are had; oh how shall I found thee? oh when shall I found thee? oh dear love how shall I requited thy labour? how shall I be, able to requited thy woeful pain and death, for me? OH how shall I serve thee? howshall I please thee? oh how shall I do somewhat acceptable and grateful unto thee, who hast been so loving and beneficial unto me. 16. Feign would my soul do some what in requital, but knoweth not what; yet I feel my heart solicitous, and restless with care to seek, found and enjoy he; this breeds a pain, and my forces fail, though with delight; and my heart ●● w●ere thou art, not knowing where, but there i● is, where it doth love; and there it life's fare more, than where it is, and rest it would in thee; f●● all my thoughts are still with thee: which causeth me languish, and long to be with thee; and se● thy most gracious face, and once enjoy thy mos● amiable presence, and listen to the sweetness of thy celestial and loving voice; no richeses, wealth, no pearls, nor Precious stones, are like, or to be compared unto this. 17. OH how shall I subsist, without my life, or live without my love? thou art my life and love, and it is worse than death, to me, here to love and live, and not in thee; give life, give health, give wealth, and what thou wilt; but thee: no joy of these shall content me, no love, shall please my mind, my heart will take no rest, my soul will live a dying life with love; until thou take compassion on my pain; and grant me what I seek. 18. OH love divine show now thy power, and carry me beyond myself; OH endless light, illuminat my understanding, to know, and see, what, and where thou art; OH burning fire of endless flames, of love; consume me quite, and let me be not more what yet I am, but transform me into thy sweet self, that I may be, and live in thee both here, and for all eternity. Amen. THE END OF THE FIRST PART THE TABLE OF THE CHAPTERS, Of the first part, the first figure will show the Chapter, the next the Page where it gins. CHap. 1. page. 1. What Prayer is, and the abuse thereof. Chap. 2 p. 13. How to pray with profit. Chap. 3. p. 18. A daily exercise, very profitable. Chap. 4. p. 32. Prayers for morning, evening, and going to bed; with a profitable advice concerning Prayer. Chap. 5. p. 40. Brief considerations, of the creation of man, induceing him to the knowledge of himself, his duty to God, and a love to heavenly happiness. Chap. 6. p. 48. Of the fall of Adam by sin. Chap. 7. p. 60. Of the hurt of sin more in particular. Chap. 8. p. 66. Of the great love of God to mankind. Chap. 9 p. 78. How to prepare yourself before confession and communion. Chap. 10. p. 86. Prayers before and after confession, and how to make your confession. Chap. 11. p. 93. Devout aspiration▪ with a prayer before communion. Chap. 12. p. 98. How to behave your self at, and after communion. Chap. 13. p. 107. How to prepare yo●● self to dye well. Chap. 14. p. 114. Virtuous acts, or aspirations to be said by the sick, or others to him; Chap. 15. p. 119. Many devout and godly prayers to God and his saints. Chap. 16. p. 137. Short meditations for the days of the week, with prayers to obtain virtues. Chap. 17. p. 161. A Penitent sinners confession to Christ. Chap. 18. p. 172. A Devout Mediration upon our Saviour's bloody swea● in the Garden of Gethsemany. Chap. 19 p. 183. A Pious exclamation of a devout soul in love, with the love of Christ. Of the principal things contained in the first Part. The first figure will show the page or side of the leaf; the next figure, will show the Marginal number, where you may found, what you look for. and when you found! ibidem! it will design the precedent citation, or figure. A. APplication of the mind to God; and what it is. p. n. 2. p. 3. n. 3. Abuse of God's mercy will be punished pawn 4. n. 4. Abuse of Prayer. p. 6. n. 5. 6. 7. Abuse in confessing and receiving, and speaking with God. p. p. 10. n. 9 10. Audience given by God in time of prayer. p. 11. n. 10. Angels attend God in the place of prayer. p. 15. n. 2. A Prayer to our good Angel. p. 126. n. 6. Almighty God commands that all first first-fruits shall be offered to him. p. 18. n. 1. Acts of love, are the first fruits of the heart of man. p. 19 n. 1. the benefit of good acts. p. 23. n. 9 p. 24. n. 10. Affairs of the wotld, do blind worldlings. p. 21. n. 4. p. 24. n. 10. Assistance of God to be desired, to perform good purposes. p. 25. n. 5. 6. Attentively to read, to procute devotion. p. 25. n. 12. Adam's fall from his happiness by sin, and all men in him. p. 48. n. 1. & p. 50. n. 3. Aspirations very devout. p. 93. n. 1. 2. & p. 114. n. 1. 2. Adam had the superiority over beas●● birds and fishes. and they did obey his call. before his fall. p. 41. n. 2. Adam placed in Paradise, the place of all delight on earth. p. 4. n, 2. Adam after his fall saw his own nakedness. and with shame did hide himself from God. p. 54. n. 8. Adam rebelling against God, had all creatures to rebel against him. p. 55. n. 9 Advocates for gain, do defend unjust causes to their damnation. p. 57 n. 15. B. BEatitude or endless felicity wherein it doth consist. in the preface. n. 1. The beauty of God very great, and to be considered, by the beauty of the creatures of the world. p. 43. n. 5. Of too great beauty through pride, Lucifer fell. p. 50 n. 2. Benefits of God to be well considered. p. 40. n. 3. & p. 74. n. 11. 12. The Body of man subject to very many diseases and miseries. p. 49. n. 1. Bargains unlawful often made through covetous desire of wealth. p. 56. n. 10. C. CHrist, Lord of all things, and judge of the living and dead. p. 44. n. 12. Confession with humility, and acknowledgement of the injury committed against God, is the first step by which a sinner must come to his divine Majesty. p 78. n. 1. How to examine yourself for confession. p. 81. n. 5. Confession must be entire, clear, and the sins confessed in particular. p. 82. n. 6, Confession must be without stories and impertinent things. p. 83. n. 7. Circumstances changing the quality, or much aggravating the sin, only to be confessed, as by examples there laid down ibid. Changing the Ghostly Father, a temptation of the devil, and why. ibid. & n. 3. Acts of contrition to be made before confession. p. 85. Prayer before confession. p. 86. Confession how to be performed. p. 89. Prayer after confession. p. 60. Before communion devout aspirations. p. 93. Prayer before Communion, or receiving. p. 95. Communion to be received, with reverence and humility, and how to behave yourself in, and after receiving. p. 98. n. 1. 2. 3. 4. 5. 6. 7 8. Why some Communicating so often, do not profit, more in virtue. p. 104. n. 10. Great benefits had by Communicating well. p. 105. n. 10. 11. in particular. D. THe Desire of Adam and Eve to be as God, through pride, lost them the Blessed state of innocency, and original justice. p. 50. n. 3. This unlawful Desire of Adam for some pretended happiness is crept with original sin into the hearts of men, so that to compass their desire they care not to offend God or break his commandments. p. 55. n. 9 to Die well, what preparation necessary. 107. n. 1. 2. 3. to the end of the chapter, The sick man that is adijng must make acts of virtues. p. 114. A fearful story of one that died in mortal sin. related by our Holy Mother S. Teresa. p. 65. n. 5. E. THe end for which man was created. p. 41. n. 4. Eva seduced by the serpent. p. 54. n. 7. 8. F. Favourites in Courts of Kings, and Princes etc. do swear and lie to get wealth. p. 57 n. 11. Felicity of man wherein it doth consist. p. 42. n. 1. & p. 46. n. 7. Friends, to pray, and not lament for the dead, at the hour of their death. and wherefore. p. 119. n. 2. G. GOd only can completely satisfy the appetite, and capacity of man. and the reason why. p. 46. n. 7. God the Father prayed unto. p. 119. n. 1. & p. 133. n. 13. God the son prayed unto. p. 121. n. 2. & p. 132. n. 11. & p. 136. n. 16. God the Holy Ghost prayed unto. p. 122. n. 3. p. 135. n. 14. H. HVmility highly praised. p. 143. n. 9 10. 11. 12. 13. Heavenly things to be considered, and often spoken of. and how. p. 75. n. 13. I INtention in prayer, how much availeth. p. 13. n. 1. Intention how to be applied; of this many exemples. ibidem. Inconsideration, of what men do, the loss, and ruin of many. p. 52 n. 5. Intention of the heart, God regardeth more than the language, in time of prayer. p. 15. n. 2. & p. 16. n. 3. jesus Maria to be often said by the sick in extremity, and why? p. 113. n. 10. 11. K. to Keep evil thoughts as compagnions', in this life very dishonourable. p. 77. n. 16. to Keep Godly thoughts as compagnions' very fitting for God's servants. p. 76. n. 15. L. THe Love of the son of God to mankind. p 70. n. 6. 7. 8. 9 10, 11 12. Love is wonderful. p. 183 n. 1. 2. The Virtue of Love.. p. 184. n. 3. Love is a light illuminating. ibid. n. 4. Love is a burning and consuming fire. p. 185. n. 5. Love caused Christ descend from heaven. p. 187. n. 7. Love caused Christ to humble himself. ibid. n. 8. M. MAn created to God's similitude and likeness. p. 40. n. 2. Man created in original justice. ibid. Masses to be said for the sick in time of extremity, rather than after he is dead. and, why. p. 112. n. 10. Meditation upon the agony of Christ. p. 172. Man by Christ made to be of the blood royal of the kingdom of heaven. p. 77. n. 12. Many in office oppress the poor for gain. p. 56. n. 10. Meditations for every day of the week. p. 138. Mental prayet as fit for women as for men. preface. n. 3. 4. Mental prayer's excellency described, preface. n. 5. 6. P. PRayer. what it is, described. p. 1. n. 2. Prayers abused. p. 2. n. 1. 2. to the 10. How to Pray with profit. p. 13. n. 1 How to behave yourself in the place o● prayer. p. 14, n. 2. What to do, if you found yourself distracted in prayer. p. 16. n. 3. Prayer very profitable. p. 17. n. 4. A Prayer before confession. p. 86. n. 1. A Prayer after confession. p. 91. n. 4. A Prayer before communion. p. 95. n. 11. A Prayer to God the Father. p. 119. n. 1. A Prayer to God the Son. p. 121. n. 2. A Prayer to God the Holy Ghost. p. 122. n. 3. & p. 135. n. 14. A Prayer to the Holy Trinity. p. 123. n. 4. A Prayer to the B. V Mary. p. 124. n. 5. & p. A Prayer to our good Angel. p. 126. n. 6. A Prayer to all Saints. p. 27. n. 7. A Prayer to obtain chastity. p. 128. n. 8 A Prayer to our Lady for obtaining any virtue. p. 129. n. 9 A Prayer in praise of our B. Lady. p. 129. n. 10. A Prayer to our Saviour, for obtaying devotion and love towards his B▪ Mother. p. 152. n. 11. A Prayer to any Saint according to your devotion. p. 13●. n. 12. A Prayer for remission of sins through the merits of Christ. ibid. n. 13. A Prayer for the souls in Purgatory. p. 136. n. 15. A Prayer to our Saviour on the Cross. ibid. n. 16. A Prayer for obtaining love through the benefit of the B. Sacrament. p. 139. A Prayer to obtain humility. p. 142, n. 9 A Prayer to obtain resignation and conformity to gods william. p. 145 n. 15. A Prayer to obtain the virtue of silence. p. 148. n. 19 A Prayer to obtain grace to do true penance for your sins. p. 152. n. 23. A Prayer to obtain patience. p. 154. n. 28. A Prayer to obtain the love of God and our Enemies. p. 157. n. 1. Preparation before confession and communion. p. 78. n. 8. Patience to be used in sickness, p. 111. n. 8. Preparation to dye well. 107. n. 1. 2. Patience declared, and praised. p. 155. n. 31. 32. 33. R. REsignation to the will of God. p. 145. n. 14. 15. 16. 17. Receivers of rents, unknowen to their Lords, do afflict the poor tenants through a covetous desire of gain. p. 56. 10. S. SIn the cause of all our evils. p. 48. n. 1. Sin brought many great miseries to body and soul. ibid. but chiefly. p. 5●. n. 8. & p. 60. n. 1. 2. Sin described in particular. 67. n. 2. The Sinner doth attribuit unto the creature (when he committeth the sin) somewhat more worthy of his love, than the infinite goodness of God. ibid. n. 3. Sin measured, by the greatness of the person offended. p. 68 n. 4. A fearful story of one who died in mortal sin related by our Holy Mother S. Teresa. p. 65. n. 5. Sinners aught not differre their conversion and penance. p. 59 n. 14. T. Thought of men, aught to be where their true treasure is, and where they intent to devil and settle for all eternity. p. 77. n. 15. Tradsmen's deceit in buijng and selling. p. 57 n. 11: V Usurers blinded with covetousness, and desire of gain. p. 56. n. 10. W. WEalth, and worldly content steals away the heart of man, doth blind him, and bring him to sin. p. 48. n. 1. This visible world created for the use of man. p. 41. n. 3. Holy water to be often sprinkled on the sick. p. 113. n. 12. The virtue and efficacy of Holy water p. 31. n. 18. THE ERRORS OF THE FIRST PART. Escaped in the printing. The fifth page and 7. line. an. for and p. 7. l. 4. woluntary. for voluntary. p. 14 l. 7. must. for most. p. 16. l. 27. and. fo● and. p. 14. l. 20. with. for with. p. 8. damicells for damocells. p. 18. l. 8. of. for of ibid. l. 17. endevonr. for endeavour. p. 21. l. 22. in the honour. for in honour. p. 27. l. 9 forgine for forgive p. 29. l. 7. whilst for while. p. 31. l. 15. signe for sign. p. 33. l. 14. behalse ●or behalf. p. 34. l. 22. goodnef. for goodness. p. 35. l. 29. rifing. for rising. p. 38. l. 19 desire for desire. ibid. l. 27. entertain for entertain p. 41. l. 15. consider for consider. p. 42. l. 19 ontward for outward p. 49. l. 11. ofrens for often p. 55. l. 9 self. for self. p. 62. l. 27. thives. for thiefs. p. 66. l. 10. consider for consider p. 67. l. 17. averfion for aversion. p. 71. l. 12. everlasting. for everlasting. p. 74. l. 21. sormerly for formerly. ibid. l. 24. flesh. for flesh. p. 77. l. 3. compagnious. for companions. p. 78. l. 30. shumble for humble. p. 83. l. 3. geffe. for guess. p. 88 l. 3. stippery for slippery. p. 90. l. 14. tu for to. p. 92. l. 5. persections. for perfections. p. 94. l. 3. eomfort. for comfort. p. 96. l. 19 disgrace for disgrace. p. 110. l. 27. fins for sins. p. 111. l. 19 Chtist. for Christ. p. 112. l. 19 yonr. for your. ibid. l. 25. rhis. for this. p. 113. l. 10 ro for to. p. 114. l. 15. blessest for blessed 116. l. 3. here's for hearts p. 120. l. 7. chiesly. for chiefly. ibid. l. 10. gracioufly for graciously pawn 121. l. 19 sorfull. for sorrowful p. 128. l. 13. gloy. for glory. p. 131. l. 9 gracius. for gracious. p. 134. l. 7. ofter. for offer. p. 135. l. 18. brightneffe for brightness. p. 139. l. 3. bayond for beyond. p. 144. l. 16. humbly. for humble. p. 148. l. 7. verrue for virtue. ibid. l. 14. falsely. for falsely pawn 160. l. 7. rind for thine p. 167. l. 15. sy for so. p. 173. l. 9 consider for consider. p. 175. l. 28. doeh for doth. p. 178. l. 12. wash for watch. p. 126. l. 11. fins for sins. p. 188. l. 2. occasious for occasions. THE SECOND PART OF THE SOVL'S DELIGHT, COMPOSED, BY THE R. F. PAUL OF St. VBALD, RELIGIOUS OF THE HOLY ORDER OF THE B. V MARY OF THE MOUNT CARMELL, For the benefit of those that are desirous to live a retired life, and by the exercise of virtues, and practise of mental prayer, to acquire spiritual perfection. Animalis homo, non percipit ea, quae sunt Spiritus Dei; 1. Cor. 2. v. 14. The natural man, receiveth not the things, of the Spirit of God. Mortificate ergo membr a vestra, quae sunt super terram. Colloss. 3. v. 5. Mortify therefore your members which are upon the earth. Coll. 3 v. 5. IN ANWARP. Printed by WILLIAM LESTEENS in Hoochstrat at the sign of the Pelican. THE SECOND PART Of the soul's delight, in which, is treated, of mental Prayer; and of the Purgative, illuminative, and unitive life. THE FIRST CHAPTER. Of the dignity, and profit of Mental Prayer. 1. IN the first part, you have seen, how, and with what great profit, the soul may delight herself, with the use, and practise of vocal prayer, and other pious exercises, and become grateful, and acceptable to God. But in this part, you walk by a more perfect way, and of a higher merit. for in that prayer, you speak to God, as a fare of; and in this prayer; as to one near unto you; giving ear, to your discourse, or petition; or, as one familiar friend, with an other, in great privacy or secrecy; vocal prayer, is used often, without any particular attention; but this prayer, requires attention, and a serious application of the mind inwardly, or it is no prayer. In this, when the soul gets within herself, she gins to discover the strange works of God, which are in man unknowen; but to those that are by God illuminated; in this, as in a look inglasse, a man discovers, what he is, and cometh to the true knowledge of himself; for there he see's, how fare, he is from true christian perfection. 2. This knowledge of ourselves, is the ground, and foundation of our spiritual life and edifice. In this, a man finds out, what vices and passions, do most domineer, and molest him; and the causes, why he doth not live, in all things, according to the law of God, and the right rule of reason; and what remedies, to apply, to this great evil. Hear all the inward sores, diseases, evil customs, inclinations, and disordered affections are perceived; this is the school, where we may be daily taught, and instructed, how to cure those sores, suppress those vices, mortify those passions, regulate those affections and inclinations; gain virtue, and please our heavenly spouse; 3. Hear, we come to know the vanities, unconstancy, and uncertainty, of the things, of this transitory life, with a clearer sight, and feeling, than ever before; which causeth the soul, to loathe, and contemn the world, hate vice, love virtue, and seek after God alone. and therefore she resolves to change her life, and be not more, what formerly she was; her eyes, are opened; she is illuminated, and taught, in this prayer, how all things created can give her, no true content; which makes her seriously desire, and aspire, to those things, which are eternal; 4. For she gins to taste in this prayer, of the content, and joy of mind, which the true servants, of God, enjoy in heaven; now she regards not the wisdom of this world; but that which doth consist in subjection, humility, and sanctity of life. 5. Nay more than so; in this prayer, the wiles, and deceits of the devil, and the subtle and alluring excuses of nature, are discovered; which are very hurtful to a soul that desires true perfection; which must be had by the way of mortification; which the devil, and nature do little affect. here, the knowledge, and love of God, increaseth to a great height, in the soul; which his divine Majesty, doth often visit, and replenish with supernatural graces, and comforts, and by secret influences of his Holy Spirit, doth elevat her fare beyond herself, to see, know, and feel with great content and joy, what, tongue cannot express. 6. To conclude; in this prayer we come to a true union of our wills, with the will of God; which is the highest we can attain unto, in this life, by our labour, and industry, through his holy grace; without which, we can do nothing; though many has great favours, visions, and revelations, by his special gift. OH what a happy thing this prayer is? oh what a sweet invention this is, of our good God, to bring souls to his knowledge, love, and familiarity? (as is said in the beginning) that thereby, with more facility, and security they may gain that glory; for which they are created; this, all aught to love, desire, and practise; that desires endless felicity, and happiness. 7. Many there be, who think it impossible, or at lest, of great difficulty, to attain to, or gain, this blessed prayer; but I do assure them, that they are very much mistaken; though true it is, that it cannot be had, without some industry, and labour of ours; neither can a man learning any art; or science, be perfect the first day, be it never so easy; for experience teacheth all; we see thousands, of all sorts, and sexes, given daily to this exercise, and practise of mental prayer; so that, if you intent to go forward in this holy exercise, and acquire perfection, you must not think it difficult; nor be dismayed, if presently you gain it not; for every thing, hath a beginning; and nothing is had in this world without labour; 8. You know, that a man, is seven years, an apprentice, before he can profess himself expert in his trade; the farmer, or husbandman, in the depth of winter, cold, frost, and snow, dry or wet, taketh great toil and labour, and with much patience endureth, and passeth all; in expectation of a little fruit, in summer; or corn, in harvest; and perhaps get little or none. and shall not we labour a little, to gain this benefit, or art of prayer, and reap thereby the fruit of virtue, and life everlasting? Our labour, is less, in this, than theirs; fare more easy, and delightful, than theirs, the fruit, and profit, more certain, than theirs; and of greater value, without any comparison, than theirs. 9 Be not therefore disheartened, but as the Prophet saith; come, and taste of it, that is, practise it, and you shall see, and feel, how sweet and pleasing, our Lord, is, to those, that through love, do truly seek after him; For, if you be in Ps 35. u 9 darkness, come to him in prayer, and you shall be illuminated; if thirsty, there you drink abundantly, of divine nectar, springing as a pure water, from the very Fountain, of life; if hungry, you shall ea● there, of the celestial food of Angels; for there your beloved hath his table set Prou. 9 v. 4. 5. with varieties of daintyes, for all comers, without exception; and his goblets of wine, of all pleasant, and delightful tastes, placed thereon. 10. If you be cold, come, to prayer, and you shall be made warm, and comforted, with the fire of divine love; Come, I pray, to this fair garden, and Paradise of pleasure; and delight yourself, with the beauty, varieties, and sweet odours, of virtuous flowers, which there are seen, and had; for they do delight, and ravish the very court of heaven; 11. If you be, in any affliction, or necessity; come hither and delight thyself, in our Lord; (who is always present) and call to him; for he will grant thee, the petitions of thy heart; come to him, he doth invite thee, be not afraid, nor ashamed; for thy face shall not be confounded; but much joyed, in his holy presence, and comforted with his sweet conversation; in a word; they are happy, that give themselves seriously to this most blessed exercise, of prayer; but what it is, and how to use, and practise it, you shall see in the next following Chapter. THE II CHAPTER. What Mental prayer is, and of the parts thereof. 1. Mental prayer, as I take it, is a familiar, yet reverential colloquy, conference, or humble discourse of the soul with God, not by outward words, but inwardly, in our mind; declaring our necessities and wants; and craving such things, as we stand in need of; for to this; all our discourse tends; this definition of prayer, includes and supposeth the other, which is an elevation or application of the mind to God: for I must first have a man present, befors I can speak to him; even so, I must first, have God present by the elevation, or application of my mind, to him; before I can discourse, or speak with him. But you may inquire how you may have God present; I say; his presence is framed by your understanding, as you shall think fit, or most convenient, for your purpose; as our Saviour, being a child, in the manget, shaking with cold: or as a man praying in the garden, and sweeting water and Blood; or in any other form, or manner, that he lived, on earth; is glorious in heaven, or in the most blessed Sacrament, where he is really, and truly, God and man; or by faith, supposing him to be within and without you, as truly he is, according to his divinity; which is every where, in all things, and in the most inward substance of your soul, and secret, of your heart; also when you are distracted, or not well able, to keep his presence, in your mind. you may pray inwardly, looking on some devout picture, or image placed before you to keep you recollected. see the 11. chap. of the presence of God. 2. To the end therefore, that you may proceed orderly and not confusedly, in this prayer; observe the method, or manner here set down; by which, you may dispose yourself, with due respect, to appear before, and speak with so high a Majesty; and spend the whole time of prayer with ease and profit; this doth consist in the use of the parts in order. 3. The parts of prayer are six; to wit, Preparation, Lesson, or reading, Meditation, thanks giving, oblation, and petition, which is properly prayer. Every part of these, hath its own office, and is of great importance, to be well understood, and observed. 4. Preparation, hath two parts, the fist, removes all outward impediments; as to expel, out of your mind, the memory of secular affairs, vain and idle thoughts, and such as are not of God, or tending to piety and devotion; the other, procures an introversion, and recollection, of the powers and senses, now free by the first, from worldly, and vain objects: that all being at rest; the soul may more seriously, and attentively, apply herself to her negotiation with God, with whom she intends to treat, of high matters, as the business of her salvation, is; which requires a careful, and diligent application, without distractions. 5. For a man that hath many employments, knowing that at a certain hour, he is appointed to have audience of his Prince, or King, (which he much desired) about affairs of great consequence, will somewhat before time, rid him self of all other employments, so to dispose himself, without trouble, for that hour of audience; this is the first part; but this is not sufficient, for it is not enough, to rid himself of those occasions, if he did not recollect himself to consider carefully, what he is to do, and what to say unto the King. this is very plain, and reasonable. he therefore having set a side all occasions, as is said, he retires himself into his chamber, or closet, giving direction, to his servants, or waiters, not to permit any come at him, lest they disturb him; than he there applieth himself seriously, to consider, the greatness and majesty, of the person, he is to speak with; the manner how to behave himself, and salute the King; and the mattet, or business, he is to speak of, with him: in this the mind is totally applied in recollection, and this is the second part of preparation. 6. In like manner, the hour of prayer; is the hour appointed for you, to get audience, and speak with your King; the great King of Kings, and Lord of all things; a quarter of an hour, or more, before that time, you must endeavour, to put all distractions, and idle cogitations (as is said) of what kind soever, out of your mind; for with these you are often to much employed, and busyed; this is the first part; to shun company, retire yourself, to your chamber, and read pious and godly books, helpeth much to this part. 7. Than enter into the closet of your heart, with all your powers and senses (as is said) and there consider, the dignity of the person, you are to speak with; the manner, how, and the matter, you must speak of; As for example; thus. I am shortly to have audience, and speak, not with a worldly man, but with the true King, and creator, of heaven and earth; that great God omnipotent, who giveth being, and life, to all creatures; in whose sacred presence, the Angels, cherubins, and Seraphins, and all the celestial powers, do tremble, and shake; if than, to worldly Kings, there must be so many ceremonies, bowings, and kneel used, before a man, can speak to them, as we daily see; what must be done, and what aught I to do, going to speak with my God; the King of so great power, dignity, and majesty, attended most gloriously, with many quires of Angelical spirits, whose eyes, will be all together upon me, observing what passeth? doubtless than, I must come before him, with great humility, reverence and respect; and so behave my self, that I may do nothing, displeasing to his divine Majesty, or offensive to his heavenly courteours. and this is the second part of preparation. 8. Than, the matter which you art to treat, or discourse of, being resolved upon; at the hour appointed, and in the place of audience, to wit, of prayer, kneeling with great reverence, say slowly and feelingly, the following Antiphon. and prayer. 9 Come oh Holy Ghost and fill the hearts of thy faithful, and kindle in them, the fire of thy love. The verse. Sand forth thy Spirit, and they shall be created. The responsory. And thou shalt renew, the face of the earth. Let us pray. 10. OH God who by the illustration of the Holy Ghost, hast taught the hearts, of the faithful; grant us, by the same spirit, to understand righteous things, and of his consolation, always to rejoice. through Christ our Lord Amen. 11. Than with great submission, before his divine Majesty say mentally. OH what am I, or how dare I presume to come to thy presence, my God, and King, of infinite Majesty, and glory? for I am nothing, but dust, and ashes, meat for worms; and which is worse; a wicked sinner; who often offended thee, and deserved, thy wrath, and indignation, rather than any favour; which makes me, with fear, and trembling, now appear before thee. 12. But because thou art goodness itself; and as well, the God, and Lord, of sinners, as of the just, (having all power over both; and art very desirous of the good, and salvation of all thy subjects, being infinitely merciful; and canst forgive, more in an instant, than I have done, or ever can commit) with a most humble and submissive heart, yea, with shame, and confusion, I do come to thee, oh most merciful, and great God of glory; being a grievous sinner, yet desirous to amend my life, and never more offend thy divine Majesty; wherefore I humbly beseech thee, not to cast me from thy presence, but give me audience my dear God, and incline thy ears and heart, my gracious King unto my words, and hear what I shall say: for I will not despair, but confided in thy mercy and goodness, and do humbly beg of thee to grant me thy grace, that I may truly open my heart, and make the cause of my soul known unto thee. 13. These or the like words of your own, you may use; Than read in some pious book, or call to mind, the matter which you read before, and did prepare, and intent to speak of, so possessing yourself of the quality of the business by reading; which is the second part of prayer. 14. Than begin the third, which is Meditation; by which you do consider that matter or subject, with all its circumstances, and conveniences, as how it was, is, or may be, for your spiritual good, and profit; what, and how great a benefit it is, to you; or you may get thereby, and what obligation it doth cast upon you. As for example, suppose that the matter read of, and you are to consider, or meditate upon, is, how Christ our Saviour being stripped naked by the jews, is fast bound to a pillar, most pitifully whipped, his sacred flesh torn with many heavy lashes, and his whole body, bloody all ouer; this you frame in your mind; and him in this case placed before the eyes of your soul, adore, saying quietly and slowly in your heart; who is this so pitifully tormented and torn? this is my Sweet jesus, whom the jews did seek to put to death. 15. OH jesus art not thou the son of the Eternal Father? art not thou the glory of the Angels, the joy of heaven, the lover of mankind, and the innocent lamb, who came to save thy people, and take away the sins of the world? art not thou oh my jesus, as well God as man? how comes it than, that thou art thus abused and tormented by cursed sinners, the wicked jews? 16. Look on him in that pitiful case, with a tender heart and a compassionate eye, and rest in that sweet aspect, without more words, as long as you can; for so, you may be easily moved to some devotion, inward feeling, or pious affection; in which you may remain, repose, and delight your soul, with that spiritual gust, until your affection begin to decay; and if you may spend the whol● time of prayer, in that view, and swee● affection, do not discourse, but rest in that repose; 17. For the end, for which we meditar, is, to move the will, to some good affection; which once had; meditation, or discourse is needless, and will rather hinder, than profit the soul; which remaining in any pious affection doth spend the time very profitably. 18. But if you be not moved, or the affection groweth cold; go on with your meditation or discourse thus; OH Lord how spitefully are they striving, who shall abuse thee most, strike the greatest stroke and put thee to most torment and pain? and, consider that when they have rested a while they begin again, as it were in your presence; and what opprobrious and injurious words they speak unto him, laying, heavy lashes, on every side; and not as much as one, to favour him, or take compassion upon him; than looking at him; rest in that sight, as is formerly said, (without forcing your head, or heart: for all violence or force, in this sort of prayer, doth hinder the spiritual profit, and hurreth the bodily health,) and if in this, you get no feeling, or your devotion, or affection (if any you had) doth decay, suppose that our Saviour desolate, all alone, among that wicked crew, is looking after an eye upon you, with tears trickling: down. Than address your speech unto him, saying. 19 OH my dear Lord, I see thee forsaken, by thy Apostles; and left to the cruelty of thy bloody enemies; and none to attend, or comfort thee; In what, my dear jesus, can I serve thee? it grieves me, to see thee (who art the beauty of heaven) in that desolate and woeful case; I will my God, remain here, and will not part from thee; that, at lest, I may be partaker of thy inward grief, if I cannot be of thy outward pain; I wish my God that I could be some content or comfort unto thee, who art the only comfort of my soul; 20. These or the like words, may be inwardly said, very feelingly, not rashly, nor hastily; but slowly and attentively; that the substance, of what is conceived, or said; like water into a sponge, may soak into the inward depth of the soul; which will 'cause her, with great alacrity of spirit, to continued long in prayer; or it interrupted, to return willingly to it again; which is of great importance; 21. I must confess, that the content, which in meditation of his Holy passion, is often had, is very great: but am sorry, that so few, have a feeling of it, by reason they do not use this sort of prayer; nor try how sweet our Lord is, to all that through love do come unto him. But if in what is said, you are not moved, nor found any gust; go forward in your discourse, saying unto him, as yet looking upon you; my dear and loving Lord, I see thy affliction, to be great; I beseech thee let me know, for what, or for whom dost thou suffer those grievous pains, and torments? for pain and punishment, are due deserts of sin; thou neither didst, nor couldst sinne; neither craft nor deceit was found in thee. why than, or for whom, wert thou so cruelly tormented? 22. True it is, that thou art the Saviour joan. 1. v. 47. of the world, who wert long expected; and art come to save thy people from sin and Satan; thou art the innocent Math. 1. v. 29 joan. 1. v. 29. lamb, which takerh away the sins of the world, as holy Baptist said, so that thou cam'st to save my soul; but oh Lord what mean this thy pain and punishment? I deserved punishment; and not thou; but I see, that what I could endure, were no satisfaction for my sins, being of infinite malice, deserving infinite punishment: therefore, to set me free, from all; thou hast taken the punishment on thyself (through love) which proceeding from thee, and offered unto thy heavenly Father, is of infinite value and satisfaction; and thus thy painful suffering is for me. 23. OH life of my soul, what am I? or what is there in me, worthy of thy love? that thou, the Son of God, and Lord of heaven and earth, shouldst so suffer for me? OH purity of the Angels, my sins, have put thee to that pain; my sins have so tormented thee; by that great punishment, and thy painful wounds, I see how hateful to thy heavenly Father, my sins are; who so severely doth punish them in thee, his only, and dear beloved son; OH cursed Caitiff, oh wicked wretch, that I am: who have so sinned; woe is me, who lived to see thee my God, for my foul offences, in that pitiful plight. OH dear jesus, what shall I do? what shall become of me, who have so wickedly tormented thee? oh what shall I do for that loving satisfaction of thine, made for me? if in this, you have any sweet gust, or feeling of sorrow, compassion, or tender affection; rest, as is said, in it with content. 24. This done, consider that our Saviour by his suffering, made satisfaction to his heavenly Father for your sins, and the great torments, which in hell you were to suffer for them; which is a great and special benefit, that aught to move you, to take compassion upon him, to hate sin, do penance, and be very thankful to his divine Majesty for his love: in suffering for you: and consider what a great obligation to serve him, ever after with more fidelity and sincerity, he hath cast upon you, procuring your salvation with so great pain merely of his goodness and love: without any merit or desert of thine. 25. This well considered, and your soul well possessed, of this her obligation; she may say with a true feeling: blessed may'st thou be my God, for all thy favours: I do acknowledge and confess, this to be so great, that it doth oblige me for ever, to thy love and service. OH jesus, how admirable, how excessive great, is thy love to me, dust and ashes, the worst of creatures, the greatest of sinners? OH unspeakable favour, oh unexplicable benefit: oh Lord, thy goodness Psal. 144. v. 9 ●s incomprehensible, and thy mercy, is truly fare beyond all thy works. and ●hus endeth meditation: whose office is with reasons, to move the will, to ackowledg God's benefits, and to induce it, to love and gtatitude. 26. For if you meditaton sin, and that thereby you offended God, who might cast you into perpetual torments (as he did Lucifer and thousands more) yet did not: what a benefit this is? to bear with thee, and expect thy repentance and conversion? if the pains of hell, be considered; how often did you deserve them, by breaking the laws of God? yet this punishment was not inflicted. than when you were in sin, and thereby the slave of the devil; how many sweet inspirations, and remorses, of conscience, had you from God? which by the benefit of his holy Sacraments, brought you to the state of grace, and freed you, from the power of Satan; which is no small favour, nor done, to many thousands, that do rot in the filth of sin, and will be eternally damned. 27. If you think of death: how often by it might you have been deprived of your life, and time of repentance ● when in sin, you might have perished, body and soul for ever: which by God goodness, and mercy, was prevented though daily many others are suddenly dead; and God knows, in what case: if you consider the joys of heaven: which you lost by sin: and see, that it is recovered again, and purchased for yo●, with no less prize: than the Precious Blood and death, of Christ our Sauiou●● what a high obligation, doth it cast upon you, of some requital of love? you see, how all these, and what else, you can consider in prayer, do plainly appear, to be great benefits, of Almighty God; to the knowledge and feeling understanding of which; meditation doth bring you; and consequently, to be thankful, to love, and serve his divine Majesty, with great sincerity and fidelity. I have written these examples briefly, to help you, the better to meditate, and know what to conclude upon; out of what you do consider. 28. The next part of prayer in order, is thanks giving; for when you perceive (by what you have meditated) that you received a benefit, from God; stand it not with reason that you should not only acknowledge the favour; but also give him thanks, in the best words, and expressions you are able, or can make your thankful mind known? which may be thus done; oh Lord, my God, the true lover, and most faithful friend, of my foul; when, or how shall I be thankful unto thee for all thy gracious favours, and gifts? and for this particular benefit, bestowed, and done unto me poor sinner, wholly unworthy of thy love? OH my dear jesus, how shall I requited this thy tender affection? oh how shall I serve thee? or wherein can I please thee? O how shall I praise thee being what I am? oh how shall I honour thee, my God, who hast so highly expressed thy love, and desire of my salvation, in this great benefit? OH most loving creator, how near and dear to thy sweet heart, thy creature is▪ rest in this, (as is said) if you can; looking on him with a reverential and loving affection. 29. Than to conclude say, oh most amiable jesus, this expression of thy love, doth wound my heart, it is sufficient to draw unto thy love, all the hearts of the children of Adam▪ And for my part, I wish my dear and loving Lord, that my heart were wholly inflamed with the fire of thy divine love; that I might never rest from praising and loving thee, and being thankful for thy suffering thus for me, what my wicked sins justly deserved? 30. Therefore I beseech all the creatures of heaven and earth, in my behalf to be thankful unto thee, and praise thee my God for all eternity. OH comfort of my soul, dear jesus, I wish I had as many hearts burning with more than Seraphical love, as there ever were creatures, are, shall, or can be; all which, I would most willingly employ, in loving, praising, and giving thankss unto thee, for this thy loving benefit. OH supreme goodness, true life of my life, thou art the treasure of heaven, and thy merits do infinitely exceed all love and praise of thy creatures; therefore I humbly pray, that thy own goodness, and all thy other attributes and perfections, in my behalf, may praise thee, and be thankful to thy sweetselfe for ever and ever. thus endeth thanksgiving. 31. Oblation (which is the next part) followeth consequently, consisting in this, that the party who received a benefit, would in what he could, not only in word and affection, as in thanksgiving but likewise, in work and deed, requited with some gift, the love of their benefactor or friend; for a grateful mind, is never content, to be thankful in words only, (as many worldlings do) but it always thinks and considers, in what manner, service, or gift, to requited the benefit or favour done; which may be thus expressed. 32. OH most loving Lord, and Saviour dear, who through thy goodness and love, without any merit or desert of mine, hast endured those injuries, and painful lashes, rather than I should eternally perish; though I have not those desired hearts and tongues, to employ in giving thee endless thankss and praise; and to be thine for ever; yet I offer unto thee, my good will and affection, and likewise my heart and soul, with true sincetity, in union of the love and affection, with which all that are in heaven, and earth do truly love, serve and praise thee; yea, and my body and soul, and all the powers of both: I do willingly and heartily consign unto thee oh most loving and bountiful jesus. to be only employed in thy love and service ever hereafter though I should suffer death itself thereby. 33. OH dear love the joy of my heart and soul; I do also offer unto thee a firm purpose, and resolution, for thy love, to abhor, and mortify in myself, what soever I shall know to be displeasing unto thee; but chief this vice, and passion (name it) which I am inclined to; and with the assistance of thy holy grace, had rather dye and be torn in pieces, than once give way to it; or offend thy divine Majesty in that, or any other thing what soever. and to this end, I do resolve to take on myself, some pennances; and in particular, this week to fast one day, or more, on bread and beer, and to discipline myself once, every week, for this month, and exercise myself in this virtue, (name it) which is contrary to my passion, or vice; by making daily, some acts thereof; that with some token of gratitude though it be but very little, I may show my willingness to requited thy love. 34. For I do know my God, that good resolutions and virtuous acts, are grateful unto thee, and of high esteem in thy sight, much more being well performed. But observe that no pennances must be used, (notwithstanding your resolution) without the advice, or leave of your Ghostly Father, or spiritual director, by whom you must be guided; for he represents the person of, God, to allow of, or not, what you resolve upon, to do for his love and sake. and thus endeth oblation. 35. Now followeth the last part which is properly called prayer, that is, Petition, for by this, we beg, and ask, as being poor and needy, of that great God, rich, and powerful King, (whom we certainly believe can, and will grant our desire) to help, and relieve us in our necessities, and bestow what we are in want of as thus, My omnipotent and most bountiful Lord, most merciful and gracious King, (whose hands are always open to the needy, and whose willingness to assist the distressed, is greater, than their desire to be relieved, and without whom we are, and can do, nothing;) experience hath made me to know my own weakness, frailty, and unconstancy in any good; for I often failed in performing virtuous and godly resolutions, formerly made, for the amendment of my life; which causeth me humbly, to confess, that of myself, I am truly nothing, and can do no good; Therefore my God, take compassion on me, leave me not unto myself, grant me thy Holy Grace, to be constant in my good purposes; otherwise I shall fall, and slide away, like water, whose steps are not perceived; my resolution will fall to nothing, and I shall be as if I were not; having nothing whereby to subsist. 36. I am poor oh Lord, and thou art rich, to all that will come unto thee; I am in great want, and do stand in need of the assistance of thy Holy Grace, being what I am, which makes me oh most bountiful, benign, and Gracious king, here prostrate to adore thee with body and foul, in the presence of thy holy Angels, and of all thy creatures, acknowledging that thou art all powerful, creator of all things, independent of any, and all depending of thee. all goodness, is from thy goodness; all power, from thy power; all beauty, from thy beauty; all wealth from thy wealth; all love from thy love; all grace from thy mercy; and to conclude, without thee my God we are merely nothing. 37. Therefore I most humbly beseech thee, and earnestly beg, for thy goodness and mercy, that thou wilt commiserat my case, and as thou hast graciously inspired, those good purposes, and godly resolutions, (for they are from thee, and not from me) so thou wilt be mercifully pleased, to grant and give me, the particular assistance of thy Holy grace, that I may be thereby enabled, to amend my life, and through thy true love, to execute, and perform, what I have now purposed to do for thy sake; and principally to overcome my evil inclinations, and utterly abandon and forsake this vice of (A) by which I do most offend thy divine Majesty, that hereafter all my thoughts words and deeds, may be highly, and purely to thy honour, glory, endless praise, and my soul's salvation. Amen. 38. If in this you found yourself moved to any pious affection, rest sweetly in it as in the other parts; than pray for the souls in Purgatory, the Holy Catholic Church, conversion of sinners, extirpation of heresy, your parents, friends, benefactors, and other necessities commended to your prayers, or what else you please; than commend yourself, and all the rest, to the Blessed Virgin Mary, and other saints as your devotion serves; heartily desiring their assistance, intercession, and protection. And so you end the last part, saying the Antiphon of our lady. 39 OH Holy Mother of God, under thy protection we seek our safety, despise not our petitions in our necessities; but from all danger, OH Glorious and Blessed Virgin, always deliver us. ▪. Pray for us, oh Holy Mother of God. ▪. That we may be made worthy, of the promises of Christ. Let us pray. 40. OH Lord God omnipotent, through the holy merits of the B. Virgin Mary, I most humbly pray, that thou wilt grant unto me, what I have desired of thee, and give me grace, to perform in deed, those good purposes which I have offered unto thee, and daily to increase in virtue and sanctity of life. Amen. 41, Observe that you are nor tied to those words in the parts of prayer, laid down; but you may use what words, God shall inspire, or such as you shall found come soon, and with most facility to your mind. THE III CHAPTER. Profitable advices concerning the use of Prayer. 1. FIrst you must be careful, to observe and keep a certain hour, for prayer, morning and evening; which you must never omit; but on very great necessity. our Holy Mother S. Teresa, even in her journeys, travailing from one place, to an other, did keep silence, and caused her compagnions', to do the same, when the hour of prayer came; commending themselves the best they could to God; and to that purpose she carried a little bell and an hourglass with her, as she went; 2. Be not dismayed if soon you cannot gain a facility in praying; for believe it, the time will quickly come, and it will not be long, before you taste the sweetness thereof; none can be perfect the first day in any trade; rhyme will perfect all; this makes men labour with patience, in winter, expecting the fruit of summer. 3. Make no great account of distractions, and idle thoughts, which many are troubled with in prayer, when they are not voluntary, but you do your best endeavour, to cast them of, when you take notice of them; for your resisting of them, is very meritorious; though you did nothing else; because, to have these thoughts, or be without them, is not in our power; but when they come; to accept of, and entertain, or resist, and reject them; that is in our power; no man can have good thoughts, or be with out evil thoughts, when he please: but the one comes from God, and the other● from the enemy; who doth use to multiply them, in time of prayer; to vex us, breed a disgust in us, and that thereby, we may conceive it, a thing very trouble some, and in a manner impossible to be acquired; that at last we showld omit it, all together. this is his aim, for he well knows, that by this prayer, we do daily secure ourselves, more and more from him, and his wiles; and draw nearer and nearer, to God; which he cannot endure, and would hinder, if he could. and believe it, your time is well spent, though you did, but put of these thoughts, the whole hour of prayer; for in this, you fight for gods cause. 4. When you found yourself, so distracted, that you can hardly think upon any good thing; suppose in your mind, that you are cause thereof; and therefore, with profound humility, prostrate before his divine Majesty, examine your conscience, and likely you may found, that you committed some small sins, or not prepared yourself for prayer; or not performed your good purposes; or not answered some holy inspirations; and if you found none of these; at lest acknowledge it, to be a just punishment, for the sins of your life past; and that you are truly, unworthy of any consolation, or heavenly visitation, being such, and so ungrateful a sinner; and that you are more than well dealt with all, to be admitted to his holy presence. for this humility doth highly please his divine Majesty, and doth often move him, instantly to give unto the humble souls, great comforts, benefits, and graces. 5. Commonly you must use all the parts of prayer, in order; until you be well practised in them; by reason, in time of aridity, when you can have no gust in one part, you may pass to an other; and so without trouble or loathsomeness, you may spend the time of prayer, if not with content and comfort; yet with profit. For as it's said in the beginning, these parts of prayer, are placed before the soul, as so many diversityes of meats, that if in one she get no gust, she may take of an other, and so tasting of each, it is like, she may get content and satisfaction, in some of them, please her palate, and sweetly refresh herself, after her long labour taken, in discoursing; seeking to found that spiritual food. and be sure to spend more time, in the affective parts (which are the three last) than in the three first, which are only preparative or dispositive; but as is said, if in any part you be moved to some pious affection, remain in it, without inward words, looking on the object, and affecting it, as long as you can; though it be in the very first: for God gives this feeling, perhaps in the beginning, other times, in the middle; and some times, in the very last: but whensoever it is given, esteem it very much, giving hearty thankss: take sufficiently of it, and be careful, that your affection through too much fervour, do not drown, or oversway the understanding; for when it is vehement, with too great sorrow, or joy of spirit; do not force or forward it; for that will stifle or choke the spirit, but either sweetly rest in it; or divert your mind, on some other pious object; for this, as cold water cast into a boiling pot, will assuage or qualify, that little pot of your heart, which is ready to run over, with the too great heat, of the fire of love, which the Holy Ghost, hath left burning in your soul; and experience teacheth. (as is formerly said) that all violence, or force, hurteth the body hindereth the soul's spiritual profit, and causeth her, to fear, and loathe to go to prayer; by reason of the pain she is put to, in that forcing. For feign she would enjoy totally what she love's; and she forceth herself to this, which cannot in this life be had, by all our endeavours possible; for it is not in our power, but must come by gods holy gift, when he please. 6. Also, if you be in any great aridity, or dryness of Spirit, do not force yourself; but in your desolation, with humility, acknowledge, yourself unworthy of any favour, by reason it depends of the good pleasure of his divine Majesty, and it's beyond our reach, to have those comforts, and feelings; and esteem it a special favour, (as truly it is) to be admitted to his holy presence, on any terms to treat with him concerning, your reconciliation, and salvation; having so often formerly offended, and wronged him: and give him, very hearty thankss, for this favour and benefit; this is the true way, and must be observed. 7. If through, weakness, frailty, or negligence, you fall, or fail in the performance of your good purposes, or commit some small sins, or imperfections; be not impatient with yourself, for this afflicteth many, troubleth the mind, disturbeth, dismayeth, and dejecteth the soul, makes her forsake prayer, and keeps her from going on heartily in the service of God; a discontented and unquiet mind cannot pray well; Therefore in such occasions, let not your passion sway, but with all submission go to his divine Majesty (who is more a loving Father, than a rigorous judge:) confess your frailty, and disability, of which he is very sensible; and well knows our weakness, and will have us to understand and acknowledge it; and that we, of ourselves can do nothing, but must diffide altogether in our forces; and place our whole trust and confidence in his omnipotent goodness; who will give us the victory over ourselves, if we be perseverant in our holy exercises, and his service; and not doubt of his assistance and help: for he is so good, that seeing your fidelity, and desire to please him, he cannot but reward it abundantly, though he differs it for a while: Children learning to go, do get many falls, by reason of their weakness; yet crying to the nurse, with her help, they always rise again: even so, you are but a suckling, as yet, learning to go in the way of virtue, and perhaps, you get many falls; than cry to God, your good nurse, and with his holy assistance and grace; you may rise again as often? until at length, you may go with out fear, or any great danger. 8. It will also comfort you much; in these aridityes, desolations, and temptations, to remember, and call to mind, how our Saviour was sorely tempted, and had very many crosses, inviting us, to carry our cross, and follow him; for he who doth not carry his cross and follow Math. 10. v. 38. Luc. 14. v. 27. me, (said he) is not worthy of me; that is, to be my disciple, or gain my love, and the favours which I am want to bestow on my true servants; The way of the cross is the King's high way (as they say) to glory, and the cross, is the livery of Christ our Saviour; and by this, his true servants, are known, from the servants of Satan, and the lovers of the world; who for human policy do dissemble, and stop their passion, without merit; and others, will not endure any trouble, or cross, for virtue, or the love of God, or human respect; but must have their humour, though it be but to fre● in passion, and chafe themselves, with regeing words, and revenging thoughts; to their ruin and undoing; but in the way of the cross, the servants of God ever did, and still do follow him, to his kingdom of endless felicity? 9 Consider their lives and deaths; which is able to encourage thee, to go forward with great content, and hope to overcome all difficultyes, and to accept with patience, all crosses, and afflictions, that shall occur; as tokens of love, sent unto you, by his divine Majesty, for, whom he loveth, he chastiseth; moreover he knows best what is convenient Heb. 12. u 6 Apoc. 3. u 19 and fitting for every one; and therefore he gives to some, sensible devotion, with many sweet tears in prayer, because they are weak spirits, and must be fed with those sweet milksops of consolations; otherwise they would not go to prayer; others like hirelings, go to prayer, in expectation of a reward, of some comforts and consolations, which now and than they felt in prayer, and this doth forward them in the practice of virtue; more than the love of virtue; to others God gives consolations, and crosses, with several temptations, by turns; this, to try and harden them, and that to comfort and encourage them; lest with the trouble and dislicultyes, of temptations, they should return to the flesh pots of Egypt; that is, the pleasures of this world, which once they did forsake, and so lose all. 10. Others for a long time, have nothing to feed upon, but the hard crusts of temptations, aridityes, and desolations; yet they go on, very heartily; for they do not value, nor much esteem those sensible devotions and consolations; neither will they serve, for hire; but as loving children, serve their heavenly Father, to please him, by reason it is his business and will; and like faithful subjects and true champions, serve their King, ready on their own cost, to undergo any labour, or service whatsoever, to show their loyalty and sincere affection to his divine Majesty, whose honour and love, they esteem more, than all the consolations and troubles that they may have in this world; this is the life of saints, which we mus● imitat if we desire virtue and true perfection; these rather kneel in prayer, with aridity, resisting stoutly distractions, idle, and vain cogitations, than for want of consolations, departed from prayer, or not go to it, as many do; for they seek not their own ease, and content but to do the will of God; knowing full well, that the scope of all their exercises, is, to honour and serve God through love; and that true devotion doth consist in a prompt and ready will to please God in all things; and conform our will, to his, hap what may: and commonly, they that from the beginning, go on this way; in the end, they have many celestial comforts, visions, and revelations. 11. Lastly when prayer is ended, do● not suddenly divert your mind, or apply it to outward affairs, but sitting, standing, or walking reflect carefully, on what you did in prayer, call to mind the benefit, thought upon, the good resolutions, and purposes you made, for ●he amendment of your life, and better serving of God ever after: and what in particular you intended to do in requital of that benefit, and his love towards you; for general resolutions do bring little profit; therefore what you purposed in particular to do, be careful, to put it in execution; and to have somewhat about you, to make you mindful of it: as a few stones of beads to hung where you most usually put your hands, that ●ouching them, you may call to mind, what you intended, and aught to do, for the love of God; and in this, you must be more exact, sincere, and punctual, because you passed your word, to God; than you would have been with any King, or Prince, if you had promised to do somewhat for them, with whom, you would not dare, nor presume, to break your word, though it should cost you your life and estate. 12. This reflecting, on what was done in prayer, is of great importance for your spiritual profit: because we are very apt to forget those spiritual things, chief beginers, (for this to them do most belong), who are easily alured, and carried away, by what is more pleasing to our sensuality, which as yet is not mortified, but very powerful in us. It will be very profitable to you, to read these advices often. THE IV. CHAPTER. Instructions for those that cannot discourse and therefore in prayer have no content. 1. SOme there are, that cannot discourse nor frame similitudes n●● reasons, to help themselves in prayer, and therefore are often in aridity, not knowing what to do. it will be good for these, to read often, the former advices; they may also, encourag themselves by the examples of others, that were gods great servants, and suffered in their beginnings, many difficultyes and great aridity, in prayer; as our holy Mother S. Teresia, who in her life says that for eighteen years, she had no spiritual consolation, neither could she discourse; but did help herself with good books, and pictures, when she went to prayer; also the venerable Father, john of jesus Maria, though a most learned man, and one of the most eminent that ●ere in his time in matters of Spirit (as ●is writings do testify) yet in all his li●e, he never had one consolation in pra●er; but his sanctity was not therefore, ●he less, yea, rather, much more; and this grace he had, that what afflicted person The bodies of S. Teresa and the V fi: are uncorrupted. ●ame unto him for advice, he always ●arted much comforted, and joyed in spirit; the uncorruption of both their bodies, do well show their purity and sanctity; this called to mind, will be a com●ort to the afflicted, in aridity. 2. When they go to prayer, though ●●ey do nothing else but think that ●od is within them, and every where rout them, (without framing any simi●tude) and to renew this thought often, making some act of reverence, adoption, and respect to so high a majesty; ●f contrition, for having offended so ●reat a God; of humility, as being unworthy, to be in his holy presence, ●rough the foulness of their sins; of ●ankes, for his benefits, or of love, and ●aise, for his goodness, and mercy; will ●e very acceptable to God; and thus they ●ay pass the whole time of prayer without tediousness; 3. At other times, they may say these or the like words; My God, I did not come hither, to please myself, nor to have other consolations, than to please thee; nor to do my will, but thine; if than, it be thy will, not to comfort me at present; but leave me in aridity, I will with thankss content myself, and for thy love, kneel herein thy holy presence, so I may therein do thee, some small service, which I hope my God, thou wil● gratfully accept of, seeing that I am unprofitable for more. Moreover, when they cannot recollect themselves, it will help to have a devout picture, or image before them, of our Saviour, or some Saint; that looking on it, their thoughts may be employed, in the mystery there represented; or this, or that thing done by that Saint to please God; this will not only help recollection, but also move to devotion, sweet tears, and a desire to follow and and imitat their example. 4. It will also at other times, help recollection, to have some devout book (as our Holy Mother had going to prayer,) wherein to read, as often, as they s● themselves carried away with man● thoughts; by reason they cannot discourse, and than to shut the book and thin● upon what they read; that so they may be inwardly employed until God of his goodness, seeing their diligent care, to please him, may either visit them, with his holy grace, and give them a feeling of his inward presence, for their comfort; or leave them, in their aridity, and troublesome thoughts, for their greater merit whiles they stoutly resist them. for they fight for him. 5. It may likewise much avail in prayer, when they know not what to do, to run over the life of our Saviour, in a general manner, from his infancy till his passion and death, only to keep the mind employed in good thoughts; and it is like that in some one part, they may have a feeling of their, sins, of his love, or some other good affection. 6. It will be also to good purpose, when they are troubled with many vain cogitations; to think and consider that God only is so powerful, that with a word, he created the whole world; that he is also, infinitely wise, in creating many admirable, rare varieties of creatures; and that he is unspeakably provident, ordering and disposing, ruling, and governing all with such great harmony and conveniency that it surpasseth all understanding than to think on his greatness, goodness, mercy, majesty, and glory; also of his great love, to mankind, more than to the highest Angels; for he never did for them what he did for us. thus to spend the time; going from one point to an other, will keep one from idle thoughts; and delight the mind in good ones, till prayer be ended. and if you can rest in any of them, offer yourself to his divine Majesty, and show a willingness and readiness to please, and serve him, if you knew how, o● wherein. 7. Moreover our Holy Mother S. Terea appoints a very good employment for a soul in this case; which she thus describes; You must compare your soul to a young gentlewoman who is to be preferred to a husband; for first, she considers what his parents are, and what calling, and estate they are of; than she must know, what her husband is to have out of that estate for their present maintenance; also what condition and natural disposition the young man is of, with whom she is to be, during life; and whether she may conform her disposition to his. that with quietness and content, they may live together. 8. The soul is the gentlewoman, to be espoused to Christ our Saviour. she than may consider who his parents are, what calling, and estate they are of, and what thereof shall come thers share; his father is the king of heaven and earth, he is supreme Emperor of the world. he has a most vast estate; for all things belongs to him and he love's his son so dear, and tenderly that at present he has put him in possession, and made him Lord of his whole estate, to rule and dispose of all, as he shall think fi●●: and as for his natural disposition he is so gracious, affable, beautiful, and amiable, that none can be more. to conclude, there is nothing in him, but goodness; he is void of passion, but full of virtue, and therefore his heavenly Father, must have his spouse to be of the like condition or at lest not vicious; but humble, loving and affable. 9 Than consider, whether you may attain to this so great a preferment? what may hinder it, and by what may you obtain it, being of so great importance for your advancement? an immortifyed and proud spirit, hinders it; for God cannot endure them; a humble and loving soul, is his choice; who than should not strive to be such a one, to purchase so great a good, and a happiness which is eternal; a sweeter lover cannot be, a better kingdom or greater wealth there is none; more content and joy may not be, than to be his spouse, and live with him, in endless felicity; thrice happy are they, who come to this blessed preferment; in this delightful consideration, the whole time of prayer, may be sweetly spent. and as near as they can, all the parts of prayer must be used in their order. 10. It may serve well likewise, to say mentally some devout prayers, chief the Pater noster, Aue, and creed, with great attention; considering, briefly, what the meaning of this petition, or of what you say, may be; as; what is understood by (our Father) than you are to consider the condition or property of a good Father; and how loving and good a Father God is to you, that you as his child may love and serve him in all obedience; and so of the rest: with this you may pass the time very profitably. Yet observe, that you must not commonly give way to your imagination to run upon many things, but for the most part upon one matter, or point of some mystery; by reason the soul will gain an evil custom thereby, and be hardly well settled, or recollected in any wise; which is a great obstacle to contemplation, to which we tend in prayer. 11. For you must understand that all the remedies here written, are only to be used in necessity, and in time of great aridity, and distractions; or when one cannot by reason of the want of discourse, settle in any one thing: and therefore these remedies, are to be applied, to keep the mind so employed in time of prayer, that distractions may have no place; so that the soul by the use and custom of godly thoughts and the very powers and senses, will take such content in that inward recollection; that of themselves, they will fall into it, in time of prayer; for the inward content and sweetness, proceeding from the knowledge of truth, and spiritual objects, will allure them fare more forcibly than any outward things; many servants of God, were so inwardly with their powers and senses employed, that outwardly they made little use of them; and that only for necessity, or charity; of these were S. Bernard, our Holy Mother Teresa, and others; but howsoever humility, love and perseverance will gain all; for where love is, it cannot be idle, and they who love most; will labour most, for their beloved. the desires of such as cannot help them selves with discourse in prayer, are often great and many, to serve and please God, whom they love; but wanting discourse, and vexed with. idle distracted thoughts, which they are continually resisting, they must suffer much, to pass the time, in some recollection; and in this they show their love, and doubtless their merits and reward are great; 13. For he is scarce worthy of thankss, that goeth often to prayer, when he can pass the time with a sweet and pleasing discourse, by which he may be easily moved to good affections, wherein he may be so contented that the very content and joy of mind, may keep him recollected: but the other goes to prayer, with fear, and as to a torture, yea with great repugnance, the poor soul, loathing in a manner those difficultyes and troubles, which she is want to suffer in prayer; yet for his sake, whom she loveth, more than herself, she will not omit her prayer; therefore his divine Majesty seeing her fidelity and perseverance, at length taketh compassion on her, and bringeth her to contemplation, and perhaps to quiet prayer, wherein she needs no discourse, but with a sweet repose of all the powers and senses, do rest with unspeakable joy in the love of her beloved; whom than she perceiveth feelingly present in the inward of her very heart and substance; and this joy is so excessive great, that she esteems all her labours, more than sufficiently rewarded, though, they were as many again. 14. It is to be noted, that these souls must endeavour to keep great purity of conscience, and often to frequent the Holy Sacraments of confession, and communion; and it well be very necessary for them to be practised in making acts of all virtues, but chief, of humility, contrition, patience, obedience, conformity to gods will; and charity; by reason, in time of aridity these will supply the defect of discourse and inflame the soul with love, and godly desires, and 'cause her not feel the time passing, and at the end of prayer leave her with content: if you please you may use at those times such iaculatory prayers as these: 15. My God thou know'st my disability and ignorance in all that is good, and that of myself I cannot have as 2. Cor. 3. v. 4. much os one good thought, but all must come from thee; direct and teach me oh Lord always to desire to serve and please thee, and in all things, to fulfil thy holy william. 16. Thy delight my God, is to be Prou. 8. v. 31. with us, grant I beseech thee that I may take delight to be in company and conversation with thee. 17. OH my life, dear jesus, when, or where can I be better, than with thee? or when, or where oh my only good, can it be well with me, to be without thee? 18. OH most loving and amiable jesus, thou hast no good, by being with me; but all my wealth and health, my comfort and only good, is to be with thee; by whom all goodness and blessings comes to me; 19 Thou hast oh Sweet jesus, suffered much for love of me; why should not I suffer somewhat, for love of thee? therefore I will kneel here though comfortless, to please thee my God. 20. OH my Gracious Lord, thou hast endured many injuries and affronts for my sake, oh why my God should not I, (who deserved all abuses, and punnishments for having offended thee,) joyfully for thy love, in requital, accept of all injuries and wrongs, so I may but in somewhat pleasure thee▪ 21. OH my dear jesus, I will hereafter, be not more mine, but wholly thine; in sickness, and in health; in poverty and in wealth; in temptations and consolations, do what thou wilt, and as thou wilt, with me; my will shall be always thine, and what shall hap, shall be welcome unto me, for love of thee. Sweet jesus grant me this. Amen. THE FIFTH CHAPTER. Of the Purgative life, or way of beginners, and chiefly of the first degree. 1. IN the former chapters, you have seen, what an excellent thing mental prayer is, and how to meditate, using all the parts thereof: by an orderly method: now it rests, to know, what they must do, that are desirous of true perfection; which with God's grace in the following chapters, and this, you shall understand; 2. A man that intends to make a garden for his pleasure, of a plot of ground, over grown with evil weeds; putteth on a resolution, (cost what it may) to finish this work, and bring it to perfection. out of this resolution he begins to dig the ground, very deeply, and turn it carefully over and over and to take away the weeds and roots, lest they should grow again; this done, he breaks the clods, of earth, gathereth together the roots, weeds, stones, and other rubbish, with his rake; and than they being in one heap, he casteth them all out of the garden plot; after this he gins to frame, and square it, sow good seeds; set sweet heatbs, and odoriferous flowers; and plant it with fair pleasant trees; watering them all daily until they be well rooted: and than his greatest care is to keep it clean, and cut of the lest weed, that shall appear; by which diligence and industry, the garden at length comes to perfection; and the owner, taketh great content and pleasure, to walk therein, and is much comforted with the beauty and sweet odours of those flowers and herbs; he makes nosegays and gathers now and than, of the friute, and bestoweth of them, on his neighbours, that they may partake of the pleasure and benefit of his garden. 3. In like manner the soul of a man (who lived in the world, according to his own will, and the desires of nature, is like unto this garden plot, over grown with the evil weeds of vice, bad customs, vnmortified passions, and disordered appetites. If therefore you intent to go on in this holy exercise of prayer, and bring your soul to virtue, and true perfection; you must make a firm and solid resolution, (cost what it may) to apply all your desires, labours, actions, endeavours inward and outward, to that end only; so that the scope of all your intentions must be, the acquisition of perfection; and what shall appear contrary to this, to abhor and reject, as an absolute evil, and impediment to your greatest felicity, and happiness. 4. This being so, the garden plot, to wit your soul, must be purged from all the evil weeds which she hath, as her evil habits, inclinations, and passions, as is formerly said; and than, the sweet and pleasant flowers of all virtues there set and sorted, will make the most pleasant and delightful garden that can be imagined. 5. But how must this plot be purged? I say by being deeply digged, that is, by a serious consideration, a diligent and exact examination of your life past, in thought word and deed, commissions, omissions, evil advice and example. 6. It will help your memory much to examen first from year to year since you had the use of reason. for example, where you were, or dwelled, being very young, what company and conversation you used. what schools, exercises, o● employment, you were kept unto; th●● examining from the first time you thi●ke you had the use of reason, till the present year, wherein you live; for this may bring you to remember things, which perhaps would never come into your mind, or you thought were no sins, though truly they were, and not confessed, either through, ignorance, negligence, fear, or bashfulness being young, (and therefore it imports much that every Christian being of ripe years, once in his life, should make a general confession with a good and learned Ghostly Father, for it will rid them of, and prevent, many dangerous scruples, which may hap, and the devil is apt to suggest, at the hour of death; than run over the ten commandments, the seven deadly sins, the precepts of the Church, and your other obligations, according to your state of life, as is said in the first part; afterwards, examen to what sins you were most inclined, in times past; and by what means, and motives, you did commonly fall into them; and whether of frailty, set purpose or malice, (that is, wittingly and willingly) you did commit them; and what propension, to them, or amendment you now found in yourself; also what sorrow you have for so offending God, and what hatred you have, to all sin; and whether that sorrow and hatred, be for the love of God, (if any you have) whom you aught to love with all your heart and soul; or for fear of his rigorous judgement, and the pains of hell which are allotted for sinners. 7. Likewise examen what venial sins, you do daily most offend God in, and whether your conscience, doth reprehend you, when you commit them; or you carelessly pass them over, making no account of them; as in discourse, to tell some light lies for pastime, or ornament of the story; for it is an evil token, if you have no remorse of your venial sins, being they displease so high a God, and do dispose a man to fall into deadly sins; and therefore carefully to be shunned. 8. Than consider how unmortified your passions and senses, your inclinations and affections, your proper will and judgement, and all other your sinful ways; were and are; for this examination must be more exactly done, than that which they do, who are in the world, (that intent only to save their souls, confessing the greatest, or mortal sins, not making any account of the rest,) by reason these, aspire to higher glory in heaven, and consequently to greater purity, and perfection, here on earth; and therefore they must examen the least imperfections, as being impediments to so great a good, which they pretend, and intent to gain. 9 So that every corner of this soul being so carefully digged, and turned over and over, and all the roots, weeds, and evils committed, gathered together, in your memory, by a good general confession, to an understanding prudent Ghostly Father, must be cast out of this garden plot, which than may be framed and squared into a fair and pleasant garden, for the comportment and delight, of your heavenly spouse and yourself. 10. But it must be ordered by the good instruction of your Ghostly Father, Superior, or spiritual director; to whom you must be exactly obedient, not trusting little or much to your own sufficiency, or wit in those exercises, or documents which he shall appoint; but with all humility leave yourself to be disposed of, as God shall inspire him, to direct you in all, that tend to your spiritual good; and the acquiring of that perfection, to which by God's grace, you resolve and intent to attain; and with great submission prostrate before that great god of all goodness, humbly desire that he will be pleased to give you, his poor and unworthy servant, a feeling knowledge of all such things, as may hinder, and forward you, in this way of perfection; 11. For the understanding being illuminated, the will is easily affected; therefore King David desired this gift of knowledge from God; give me oh Lord said he, understanding, and I shall learn thy 118. Ps. u 73. commandments, that is, I shall observe thy commandments; which we must always desire; this is the path of beginners, and the purgative way, in which their souls are cleansed from the filth of sin; This way Ezechias walked, Esa. 38. v. 15. who said, I will call to mind before thee all my years in the bitterness of my soul; as if he said, with a sorrowful repentant heart, I will examen all my life, and call to mind my sins, (by which oh Lord, I offended thee, and deserved thy wrath and indignation) and confess them unto thee, that thou mayst forgive them all, according to thy mercy: thus he digged his garden. 12. The Blessed Prophet King Daui● walked the same way, saying, I will confess unro thee o Lord all my uniustices, against me, as if he said, OH Lord, I Ps. 31. v. 5. know, I have sinned, I will examen my whole life, and than, considering my many offences, (by which I deserved thy displeasure) will confess them all, unto thee; and when he had humbly confessed his sins; he was forgiven them; therefore he said, and thou hast forgiven the impiety of my sins, because with a sorrowful heart I did acknowledge and confess them; and, said he, according to the measure, Ps. 33. v. 19 and multitude of the sorrows of my heart, for having offended thee; thy consolations have comforted and joyed my soul; 13. For David did not only cast out of the garden of his soul, his great sins; but also he got up commonly at midnight, to confess unto God; and did sweep clean his spirit, from the smallest weeds and faults, that he found in it, as he himself confesseth in the 76. psalm. 14. In this manner (by a due examination 76. Ps. u 7. of our life; with sorrow, in the bitterness of our heart, by a penitent confession, casting all the rubbish, and filthred of sin, out of our soul; and than with vigilancy, and care not only in day, but also at midnight to sweep away the lest imperfections, by confessing, and sorrowing for the smallest faults the plot of our soul, is purged from all evil roots, weeds, and other rubbish; and than she is joyed much in her purity; and consequently, gods consolations will there abound. this is the first step or degree of the purgative life, ascending to perfection. THE VI CHAPTER. How this garden of the soul, must be squared, and made fit, to be sown and set with seeds and flowers. 1. THis is the second degree, to wit; that the soul be so squared and ordered, that she may be preserved from evil weeds; and made fit, to receive good seeds, herbs, and flowers; The blessed Prophet King David, who gave us, a pattern, or example of the first degree, in himself; now giveth us, the method of the second; for nothing can move the heart of man, to forsake evil, and embrace good more than the consideration of the benefit of the one, and the hurt of the other. Therefore he said, 76. Ps v. 6. Eternal years I kept in mind. as if he said, lest I should fall back to sin again, I have considered, what eternity is; and that Eternal joys, are prepared for the just; and eternal torments in hell, for the wicked, and which of these shall fall to my lot, at the hour of my death, I know not; for the pangs and pains of death are great, and what they will move me to, is uncertain, and the rigour and severity of god's judgement, is such; that he will have us to accounted for the lest idle word, thought, and deed; this causeth me to carry in mind, and keep before my eyes, the eternal days, which are allotted for all; whether in hell or heaven, is to us unknowen; Therefore I have cause to fear, and sweep my soul clean, even from the lest faults, as near as I can, with the assistance of his holy grace; for I deserved to lose the one, and be condemned to the other. 2. But I know that god's sweet mercy, fare exceedeth the greatest rigour of his justice, and can set me free; but lest I should forget myself, and fall again; I will always bear in mind those eternal days; this very thing, as a prime preservative against sin, the holy scripture commendeth, to us; Remember thy Eccl. 17. u 46. end, to wit, heaven or hell, death, judgement and thou shalt never offend; this is the promise of the holy Ghost; who is all powerful, can, and will, perform it. which is a great comfort unto us; thou shalt never offend; heaven and earth may fail, but God's word, will never sail; 3. Yet he requires of us, as a necessary condition (without which, he is not tied) that we keep in mind those things, which must hap to all, at their end. David than, had good cause, to keep in mind those eternal days, to preserve him, self, from sin; and keep the garden of his soul, clean; 4. An other motive he had, to be so mindful of eternity; because he had well considered, the vanities, pleasure●, and delight, of this life; and found all to be mutable, uncertain, and transitory; therefore he said, I shall be than satisfied, when thy glory, oh Lord shall appear, Ps. 16. v. 15. that is, in heaven. 5. An other reason, he had; to wit, that he considered, how odious a thing, sin is, to God; and how severely he punished sin, from the very beginning of Man, to his very time and person. 6 I do not mean the pains of hell, (to which Lucifer, and all his confederate Angels were cast, with thousands more; for one only sin) but temporal punnishments mentioned in the Holy Scripture for our instruction; As the banishment of Adam, and Eva, out of Gen. 3. u ●3. & 24. Paradise, the drowning of the whole world, and all creatures, in the flood of No, except the few which were in the Gen. 7. v. 21. 22. 23▪ ark; for god repent that he created man, their iniquities were so odious unto him; and therefore in his wrath he destroyed them all. 7. Also the fearful punishment of the Cities of Sodom and Gomorra Gen. 19 v. 24. which by fire from heaven were burnt, and man wife, child, and all things what soever, yea and the very walls consumed to dust, that there remained not the shadow of a city, or any dwelling; likewise the most dreadful plagues of Egypt, the Exod. 7. 8. 9, 10. very reading of which, in holy writ, is sufficient to terrify, the strongest, and stoutest heart. 8. Moreover, the fiery serpents sent by God, upon the children of Israel, which Num. 21. v. 6 devoured a great multitude of the people. And in the sedition of Core, Dathan, and Abiron, how in the presence of all the children of Israel, with their tents goods, wives, children, and adherents Nu. 16 v 22. which were many thousands, the earth suddenly opening, were all; devoured and fire proceeding from God, consumed two hundred and fifty more, that were offering incense for them; and as the scripture saith, the cry of them descending to hell alive, was so great and lamentable, that the people that were appointed by God, to be present, and to take example by their punishment, fled and ran away, with fear to be involved in the same pit. 9 These and many more David considered, which caused him so to fear sin; for if God doth thus severely punish sin in this world, what will not he do in the other? the way than to preserve us from it, is, to be mindful of our end; so that the meditations fit for beginners must be of the vanity, uncertainty and transitoriness of this world, and all the pleasures thereof; also of the hurt of sin; of the dreadful hour of death; of the severity of God's judgement; the eternity of the great joys of heaven; and fearful pains of hell; and with this blessed King to keep those eternal days, always in mind; 10. But your principal and most common meditations, must be of the life, Passion, and death of our Lord and Saviour, Christ jesus: for the former matter, moveth more to fear, but this, more to love; and in this, you shall not only, in a more perfect manner, observe and understand the evil, and hurt of sin, and how odious, it is, to God the Father, (whereas he punished our sins, so severely, and with that cruelty, if it might be so said, in the tender and most delicate body, of his own only, and most dear beloved son; as the like was never seen) but also as in a lookingglass, you shall see your life past, and present; and how little they agreed, with the life of Christ, or a good Christian; whose life aught to be, the imitation of Christ. 11, His life was humble; thine, proud; his, pure; thine, foul; his, poor and needy; thine, prodigal and wanton; his, mild and patiented, thine, rash and passionate; his, resigned and conformable to God's will, and laws; thine, stubborn, and disobedient in all; his, modest and grave; thine, light and idle, his, spent in long fasting, and praying; thine in gluttonous eating, drinking, and pampering thy flesh, and in vain and foolish prattling and talking: his, in contempt of himself, and the vanities of this world; thine, in self-love, proper interest. and a greedy affection, to the pleasures, and transitory shadows of this life. 12. To conclude in a word; ponder well his great love to God, and his neighbours, (as his coming from heaven, and suffering what, and as he did for us, doth well declare) and thy little love to him, (whom thou oughtest to love above all,) and less to thy neighbours, whom thou shouldst love as thyself, as God commandeth. Consider also the austere lives, of the Holy Saints, and their great pennances, for their sins; that thou may'st not only ever after fly sin, and bear a hatred to it, being to thee so hurtful, and to God so odious; but also do some pennances for thy offences; that thy life may be reform, thy oblations and prayers, more acceptable to his diuin. Majesty, and his wrath sooner appeased; Ps. 101. v. 10. holy David said, I have eaten ashe● licte bread, and mingled my drink with tears, and humbled my soul, with fasting. so that after a good confession, this is the next step forward to perfection. THE VII. CHAPTER. How to sow and plant this garden, and bring it, to the third degree. 1. THe soul, which is this garden plot, being by that good confession, so purged, and made pure and clean; and by those good and pious meditations, and other holy exercises, appointed by the director or Ghostly Father, squared settled and ordered must now be; sown with good seeds, and set with good plants; 2. But perhaps you may demand, what are the seeds and plants, and where may they be had? to this I answer, that godly desires, and pious affections, are the seeds, and all sort of virtues, are the plants; and both are had in the fair garden of prayer, where you may walk freely, pass the time sweetly, and with great content parting, bring thence as many as you please, without fear of any; as for example, when you are in prayer, and with your understanding have perused and considered how many and great the pains of hell are, and that they are appointed for the eternal punishment of sinners, by the great and powerful Lord and King of heaven and earth, whose judgement and sentence none can eat; and that you often sinned against this your King, and deserved that punishment, and to be tormented in those pains for ever, and consequently deprived of the most glorious sight of God, and the joyful company of his holy Saints and Angels; if you do not repent whiles you have time in this life; for after de●th, there is nothing but salvation or damnation in hell; whence there is no redemption; 3. Out of this consideration, you conclude thus; I am in danger, and in need: of God's infinite mercy; oh what shall become of me for all eternity? hence you conceive a wholesome fear, a hatred to sin, (which bring so great evil) a sorrowful heart, a desire of amendment, a resolution to make a good confession, do penance, and never commit the like again; also a purpose to acquire virtue, to serve, please, and praise God, who did expect your conversion with patience, giving you time to repent, and grace to amend, and many other pious affections and Godly desires, which there are had; with a thankful mind for this mercy and benefit, which was not given to the Angels of heaven, nor to many others, who died suddenly in their wickedness: 4. Are not these good seeds, which, do produce a godly life, and glory everlasting? these must be sown and we'll watered with sweet and penitent tears, until they be perfected, or take good root in the soul; and at length, you shall receive the joyful fruit and benefit of all. 5. You must here observe, that in prayer, some, has good desires, but they do not put them in execution; that is, do not sow them, which makes them void of profit; as a desire to go to confession, and not to commit this or that sin again; which presently after prayer, they forget, neglect, or put of, from time, to time, and perhaps they are cut short by a sudden and vnprouided death; for it is not sufficient, nor enough, not to do evil, but you must do good; nor to forsake vice, unless you labour, and endeavour to gain virtue; so that he who desireth to be penitent, do penance, become virtuous, (as to be humble, modest, silent, and so of other virtues) and will not endeavour to put them in practice; will do himself but little good, yea much hurt, for not using those seeds, but neglecting to answer those good desires, and holy inspirations, which God gave him to use and make profit of; and therefore as an unprofitable servant he deserves punishment. 6. But what are the plants? and how are they set? to which I say; virtues, are the plants; and must be set in this garden of the soul, by the daily use, and practise of their acts; so that in time; by this holy exercise, they will be brought to perfection; for experience teacheth, that by the often drawing of letters, and the use of writing, at last, a man writeth well; and by the use of spelling, and reading, a man readeth well; and so of all arts; for by this practice, we gain the habits of arts; which do facilitat us, in their acts; so that by often producing virtuous acts; a, man gaineth the habit of virtues, and becometh virtuous▪ as by vicious acts, he becometh, and is called vicious; so that by the good, or, evil usage, of your inward are outward senses, you shall acquire good, or bad habits; 7. I beseech you, call your five senses to an account; which are the doors, by which all vice for the most part, entered into your soul; and be vigilant over them hereafter; that they admit no evil objects; lest they disorder your garden, being now purged and made clean, and is sown with good seeds, as I suppose. 8, For Eva only looking on the forbidden vnmortified eyes. apple, which was fair to the eye, did fancy, took, and eat it: and Adam by her persuasion, did the same, contrary to God's command; which was the cause of all our evil. Likewise jeremy the Prophet Lam. jere. ●. u 51. 2. kings 11. u 2 saith, that his eyes did betray and rob his soul, by the evil objects that entered by them; Also King David only looking on Bethsabe, bathing herself, did fancy her, committed adultery, with her, and murdered her husband; yet he did repent, and confessed his offence before God, to Nathan the Prophet; and therefore he was forgiven; you see what hurt cometh to the soul by vnmortified eyes; and immodesty. 9 Mark also, how David did cleanse his garden, of this evil weed; and set therein the plant of modesty: he did repent, confessed his sins, and than said he, my God my, eyes did yield floods of Ps 118. u 136. Ibid. u 27. tears, because they did not keep thy law; therefore oh Lord, turn away, mine eyes, that they may not behold vanities. as if he said, oh Lord, by giving too much liberty to mine eyes, I offended thy divine Majesty, for which I am sorry, and do resolve never to do the like again; but my God, give me thy assistance and turn away mine eyes from beholding or looking on any vanity hereafter. 10. All that, which conduceth not to devotion, piety, the service and love of God, is vanity; which, all intending to attain to perfection, must eat carefully. job who knew fulwel the hurt of job 31. u 1. unmortifyed eyes, made an agreement or bargain with his own eyes, that they should, not as much; as behold a virgin, so to prevent all danger. 11. If you than did offend, by the way of your eyes, or do intent to prevent the future danger, imitat those blessed saints, and set this fair plant of modesty, in your garden; thus, in every occasion, of vain shows, (as foolish masking, idle dancing, woman's sporting and familiarity) saying, oh Lord turn away mine eyes, that they may not behold this vanity; part the place; and eat the occasion; or if you cannot; say inwardly; these objects my God, are but vanities, which distracted my mind, they are snares of the devil, to entrap my soul, I will not open mine eyes, I will not look upon them, lest I should offend thee my God, or fall from my good resolution. 12. Fare be it from me oh Lord, to place these eyes of mine which thou hast created to behold thy infinite beauty, for ever in glory, upon these fooleries and vanities, which are but transitory, and do pass away as if they were not; to see thee oh Lord, in thy glory, and Majesty, is life everlasting; oh jesus, I will shut mine eyes to this world, that thou mayst grant me this felicity; give me oh most modest jesus, this true virtue of modesty. 13. By these and the like acts with care taken, not to cast your eyes here or there, the mastery and dominion over your eyes is acquired and this sweet plant of modesty, is set in your garden, and brought at length to perfection. 14. I have seen in Collon, a certain religious woman, of whose virtuous life I heard somewhat related; which caused in me a desire to see her, upon some occasions I did observe her very well, and consider her actions, and behaviour, which truly were very grave; (though she was young) but above all, I did admire her modesty, and the composition of her eyes, which were so steadfast and settled, that I could never see the apple or ball of either of her eyes; which did edify, and comfort me much; true it is that whosoever has supernatural prayer, or a continual inward presence of God, can hardly move their eyes, by reason of the inward attention, and settlement; this plant of modesty, was well set, came to perfection, and was an ornament to her, and is a comfort to others, who by her example may be animated and encouraged to imitat so rare a pattern; nothing is difficult to a willing and loving mind; for the use and practise of any thing, be it never so difficult, maketh it easy at last; as we see in all trades. 15. As concerning your tongue proceed in the same manner; that the virtue of silence, may be set, as modesty is. For when you have considered that you often offended God, by evil words, and idle speeches, (as lying cursing, swearing, detraction, wanton discourses, to your Unmortified tongues. own hurt, and the evil example and scandal of others) you must resolve not to speak, but when mere necessity, or urgent charity shall force you to it. for as the Scripture saith, he that useth many words; hurteth his own soul; and he that is in considerate in his speeches, shall found evil thereby; because as in an other place it is said, in many words and Eccl. 20. u 8. much talk sin cannot be wanting; which is the greatest of evils, 16. To eat therefore this evil, and to Prou. 13. v. 3. Prou. 10. v. 19 Ps 148. u 3. gain, the virtue of silence, say with holy David, put oh Lord a guard unto my mouth, and a door of circumstance, unto my lips, to wit, that nothing, may come thence, offensive to thee; or my neighbour; but all my words may be first maturely considered, before they be pronounced; you may say likewise; oh my dear jesus, the true master, and pattern of all virtue, thou being falsely accused, and extremely wronged, and abused; wert silent not opening thy mouth; or excusing thyself, (which thou mightest well have done) though by the judge much pressed to make answer for thyself, yet didst not, for our instruction and example; therefore my God, I will be silent hereafter, to those of this world, though I be abused, and falsely accused; fare be it from me, my God, to employ my tongue, which thou hast ordained to sing forth thy endless praises; in speaking of vain and idle things, OH my dear jesus, when I shall have the greatest occasions, and found myself most forward to speak, than will I be most silent, for love of thee, and the gaining of this blessed virtue. 17. OH loving jesus, I will fly company, and eat all occasions, and retire myself into the solitude, to be silent to the world, and not speak to any, but for obedience, or my spiritual profit; oh Lord grant me, that my whole conversation may be in heaven, and of heavenly things; open thou oh Lord my lips in Ps ●0. v ●●. thy Holy Praise; and shut them fast, to all others; Grant me oh dear jesus, this Holy Virtue of silence; oh jesus if at any time I shall fail in silence, I will punish myself, by some mortification, as one time to fast, an other time to take a discipline, that I may through thy grace the sooner gain this blessed virtue of silence; these or the like you may daily practise, that this plant may be set and well rooted in your soul. 18. Also when you have considered, that you offended God, by eating and drinking, on fasting days; or took prohibited meats; or used excess in any of both, and how Adam eating the forbidden Gluttony. Gen. 3. v. 23. Luck 16. u 22. judith. 13. v. 10. fruit offended God, and was banished from Paradise; the rich glutton went to hell, but starving Lazarus, to heaven. Holofernus in his drunkness, lost his life, and head, but judith fasting freed her people from ruin, and put their enemies to flight. and that Christ our Saviour fasted forty days, and several other times, and in his greatest extremity hanging on the cross, and thirsting Math. 27. v. 48. vehemently, had no other liquor, or refreshment given him, but most bitter gall and vinegar; you must resolve absolutely, not to affect meat, nor drink, but for mere necessity; neither must you exceed in quantity nor quality; nor desire dainty or toothsome meats, sauces, or gust in eating and drinking; but a moderate satisfaction, of indifferent meat and drink, for nature's sustentation, rejecting supper fluityes, and daintyes, which cause delectation. 19 You may daily to this purpose of gaining the virtue of temperance, say these or the like acts; OH my sweet and loving jesus, thou hast fasted long and often, for love of me; and I by excess in eating and drinking, have often offended thee; I will hereafter rather dye, than do the like again, for love of thee: fare be it from me oh Lord, to feed daintily, thou being fed with vinegar and gall; I will seek no gust in meat; seeing thy sauce to be no other; OH most temperate jesus, Math. 4. v. 2. thou didst fast forty days for, my sins, and the love of me; and I would not endure one day's fasting, nor pass over one drought, for my sins, or the love of thee; I will therefore hereafter chastise my body, by fasting, and temperate eating and drinking, for love of thee; oh most amiable jesus, hereafter I will mortify my taste, and seek no sauces with my meat; I will not give myself content in taking as much as one grain of salt, to please my gust, for thy sake: oh my loving jesus, if in eating, I shall fancy one morsel, or bit, more than an other; that, I will leave, and take the worst, for love of thee; oh my dear Lord, I will seek no meat, nor drink to please my taste, until, I eat with thee, of that heavenly banquet, which thou hast prepared for thy true friends, in thy kingdom of endless glory; thus your plant of temperance is set, and brought to growth in due tyme. 20. Now go forward, and consider Unmortified ears. how you offended God, in hearing; as giving ear to detraction, idle talk, and conversation, wanton songs, books treating of uncivil and dishonest things; than cry God heartily mercy, and say, oh Lord, shut mine ears, that I may not hear hereafter, but what shall be to thy honour and praise, and the good of my soul; fare, be it from me, my God, to apply my ears (which thou hast given me to hear thy holy words, and those celestial praises, which are sung to thee in heaven, to the vain and idle talk of this transitory world; OH loving jesus, I will never give ear, to hear my neighbour ill spoken of hereafter. I will hedge up mine ears, oh Lord, Eccli. 28. v. 28. from hearing the talk and lies of this world, that I may hear thy canticles in Zion, and celestial jerusalem; Give me grace oh Lord, to withdraw myself from all occasions, of hearing what may be offensive unto thee, hurtful unto me, and scandalous to others; so that when you are in occasions of hearing what is not good; you may say, (if it be among your familiars) we shall answer before God, for these things, let us speak of God; it is not fitting I should hear my neighbour ill spoken of; for I would not be glad, my neighbour should give ear to hear me ill spoken of, if you cannot conveniently hinder their speeches, than in your mind, turn to God, who is within you, and make the former acts, or the like, withdrawing your attention, from what they say; to God, to whom inwardly you speak. 21. Proceed in the same manner with Vnmortifyed desires. your smelling, and touching, and with your passions, and desires of nature; for we are so given to love ourselves and our proper commodities, that unless we bridle our appetites, they will undo us; therefore when you found, that nature is not content, to want her commodities, say. 22. OH my jesus, why should I seek my ease and content so much; where as thou Math. 3. v. 20 hadst not a place to put thy sacred head into? OH my soul, thy Lord and Saviour, was borne in a stable, without any commodity, he lived in poverty, and want; he fasted; lay on the earth; and his best bed, at his end, was the hard wood of the cross, whereon he lay naked, in the cold of winter, I must have all plenty, and no want: all commodity, and no sufferance? Fare be this from me: for I am not better than my master who suffered for me. 23. In like manner you must proceed The passion of anger▪ in mortifying your passions, some time, one, than, an other; as thus, I am choleric and hasty; oh my jesus what will it avail me, to give way to my passion? why should I be angry? whom do I hurt thereby, but myself? I altar my body, hurt my health, trouble my mind, displease and discontent my neighbour, and offend thee my God. therefore I will never be angry more; I will never give way to may passion: I will be meek and patiented; I will take abuses and injuries in good part, rather than offend thee by anger: for I shall thereby procure thy wrath and anger, against me; who canst punish me, and cast me into hell. OH most patiented jesus, with invincible patience thou didst endure not only injuries, and reproaches; but also cruel torments, and death itself on the cross, I will imitat thee hereafter in this holy virtue; Sweet jesus grant me so to do, for love of thee, rather than for fear of punishment, 24. Consider also that you offended in pride, vain glory, and proper estimation, Pride. and that God doth resist, and will humble the proud, and exalt the humble; therefore Lucifer was cast to hell, for his pride; but the Blessed Virgin Esa. 14 v. 13. & 14. Luc. 1. v. 3. Math. 11. v. 29. Mother of God, for her humility was regarded and exalted above all creatures, in heaven, to the highest glory; and is, and will be called therefore blessed, by all generations; learn of me, our Saviour said; because I am mild, and humble in heart; follow than so good a master, and say; most humble jesus, thou didst humble and submit thyself to all, yea to the ignominious death of the cross; I will therefore humble myself to all and esteem myself worse than all; oh most humble reedemer of the world, I will never give way to pride, or vain glory hereafter; I am nothing, my God, of myself; for, thence I came, and thither I shall return again, if thou shalt be so pleased; of what than can I boast, or be proud? oh my dear Lord, I am so base, and made myself so vile, and unworthy, that I am not fit for any other, than to be the compagnions' of the ugly devils, being a wicked sinner, and to be tormented by, and with them in hell fire for ever, if thy mercy doth not free me thence; how than shall I be proud, or of what vain glorious; or what can I esteem myself to be; but miserable and wretched? OH most humble jesus, my good conceit, or well esteeming of myself, maketh me no more, nor better, than I am in thy sight, who seest the secrets of all hearts; if my soul be foul, in thy sight, my vain thought, maketh me not clean; and dear soul, remember that your taking pride of your beauty, or other talents, or thinking yourself, to be worthy of esteem, or to be devout, or good, addeth no virtue nor perfection to your soul, but rather robbeth God, of his honour and praise, from whom, if any good you have, you did receive it; and to whom therefore, the honour, esteem, thankss, and praise, is only due, and not to you; for you are but dust and ashes, meat for worms, a mere nothing; 25. In like manner, consider how wilful Disobedience, or Wilfulness. you have been, and how repugnant to the commands and will of God, and the good admonitions and advice of friends, and Ghostly Fathers; and that such are truly libertines, that walk the broad and large way, which our Saviour in the gospel saith, leadeth to perdition Math. 7. v. 13. & 14. and hell; for narrow is the path to heaven, that is, the way of penance and mortification, in which few do walk; and therefore so few are saved, and so many damned, as there are. Therefore say; oh my jesus, I will submit hereafter my, proper judgement, and will, to all, for love of thee; I will esteem the judgement, and advice of others, in matters of virtue, and the good of my soul; better than my own, and will be ruled by them. OH my dear jesus, thou wert always resigned to the will of thy heavenly Father; I will therefore hereafter, be in all things, resigned unto thee; thy will be done of me, my God, not mine; sand whar crosses, temptations, or sicknesses, thou wilt, upon me; I will accept of them willingly, as from thee, for my good; oh jesus, grant me to be for ever conformable unto thee, and to my Superiors, and Ghostly Fathers, for love of thee, for thou hast appointed them in thy place, over me; 26. To conclude; if any foul motion, Note. or suggestion shall trouble or molest you; be not grieved in mind, and do not afflict your soul, but suddenly, and sweetly (when you perceive it,) divert your imagination, and cast the eyes of your soul, on the bleeding wounds of your dear Lord, and Saviour, Christ jesus; and say, oh my Sweet jesus, thy holy body and flesh, is so tormented, and torn for the pleasures and delectations of my wicked flesh, and shall I offend in this, and put thee to the same torment again? For thy Apostle saith, that he Heb. 6. u 6. who sinneth, doth Crucify the again; fare be this from me, my God; I do choose rather to endure all torments yea, death itself, than once consent to this. Short is the pleasure, but eternal the pain and punishment; OH jesus I will prefer thy love, before all the pleasures of this world, and the foul delights, of my corrupt flesh. I do abhor thee, oh Satan, and all thy unpure suggestions. 27. And if you see, that so beholding our Saviour's wounds, you are not freed; you may cast your thoughts on the fiery flames of hell, which many do suffer there, for that sin; and say, OH Who would endure willingly those cruel flames for ever, for a momentall pleasure? oh Lord, my God, sand me all the torments of this life, rather than come thither. 28. At other times, you may lift your eyes to heaven, and think on the endless joy, delight, and glory, which many do there possess, for abhorring sin, and the pleasures of this life: and keep the eyes of your soul fixed on these objects, as long as you can possibly; for that will 'cause you forget the foul representation, by reason our natural powers, are moved by the representation of things, which are in our imagination, so that if the imagination be employed about any object seriously; it maketh her forget other objects which troubled the soul; 29. And observe this well; that if you found a natural proneness in yourself to that sin, or did in your days formerly offend, in it; when you are in prayer, and do consider your sins past; never enter into any particular consideration of the circumstances of this vice; as how, or in what manner you offended? or how wickedly, on small occasions, you offended God, in that sin? thinking by aggravating the sin, and circumstances, to move yourself, to more contrition, and greater hatred, to that vice. do it not, for the devil is cunning, and when you think to move yourself (by representing the horror of those foul acts passed,) to hatred of them, and more piety, he will move you to carnality, having that occasion, and well knowing your natural disposition, and inclination to it; therefore though you had sinned ever so much, in that Kind; call no particulars to mind; but in a round and general way humble yourself before God, and acknowledge that you offended in that sin; make acts of contrition, desire pardon, and pass it over so. and if by that very general memory of it, you found yourself never so little inclined, as is said; instantly divert your imagination, on some other object. 30. So, to conclude if any passion or sense, move you to the lest imperfection, forthwith, you must suppress it, and make some virtuous acts, to encourag you the better to overcome it; and thus, this garden is sowed and planted by continual godly thoughts, and practise of virtuous acts. THE VIII. CHAPTER. Wherein the whole substance of the purgative life doth consist. 1. A Man that in any faculty, art, or trade, knoweth not where with, or in what particular, to being; will never know well, how to go forward. Therefore I place here the degrees by which you may proceed in order, according to what hitherto is said in this part; 2. The first is, Renunciation, the second, Renunciation. Math. 19 v. 11. abstraction, the third, Introversion, the fourth and last Abnegation. You know that our Saviour gave this document of renuntiation unto us, in the gospel, when the wealth youngman came unto him, and demanded how he should gain the kingdom of heaven, our Saviour answered, keep and observe the commandments; the young man replied, that he always did so: to which our Saviour said; if thou wilt than be perfect; go and cell all that thou hast, and follow me; as if he said, if thou intent to live a good secular life, and gain heaven afterwards, it is sufficient to observe the commandments; But if thou dost intent to gain perfection, and attain to very high and great glory after this life; thou must first and before all things, forsake all that thou hast, in this world; and than follow me; how? by abstraction, that is, not only betakeing Abstraction. himself from the pleasures, wealth, honours, familiarityes and friendship's of the world, and all that are in it; but also from the affection, which he had, or hath to any of those, as not to permit his mind run upon any of them, though never so near or dear unto him; nor to be solicitous, for his parents, and what concern them, but to pray for them, and no more; 3. For now he is like to a man, that is taken in the high way, rob of his purse, and left tied, with several cords, by the robbers, and at length, by degrees having by struggling and great labour untied himself, got lose and free from all, and so did save himself. this soul in the high way to her country. which is heaven, is taken by the world, the flesh, and the devil, they ty hit fast, by so many affections to this and that, thing; this ●or that vice, and perhaps rob of all grace; but now, by much struggling with herself, and great labour, she overcometh all, and by renunciation, and abstraction, fre'eth herself, and is laid at liberty, and got home to her own house; which is done by the third degree, Introversion: for by this, she (all other Introversion. cares set in oblivion,) gets within herself in prayer, where she gins, to consider and examine all things of her life, and finding so many evils, and the danger she doth stand in, of eternal damnation (if God whom she offended, be not in some King satisfied, and his wrath, which she by sin deserved, appeased) she becomes sorrowful, reputes, does penance hate's sin, frequent's the Sacraments, implore's Gods favour, and mercy, maketh strong resolutions, to dye, rather than offend God again; and to abhor in herself, all that were the occasion, or cause of her offending God; this is done by the last degree, Abnegation, Abnegation by which she doth for go and renounce every thing, that may give content to her nature; hence she is in war●e with herself, now mortifying her outward senses, than one passion, than in other, now breaking her will, in one thing; submitting her proper iudgme●t, in an other; than taking away one e●il custom, than an other; one time fasting long, an other, watching long in prayer: when you desire much to sit, than to stand, when you desire to sleep, except your time appointed, stand with your hands stretched for thin a cross, when in prayer you desire to lean, for ease; the● kneel upright, when you sit, incline no● forward; nor for commodity put you back against any thing; when you a● dry or thirsty, and desirous to drinker abstain till your due hour; and to, these▪ disciplines, haircloth, and such other mortifications; as your Ghostly Father o● director shall appoint. Thus the soul gins to put her inward house or common wealth in good order; which doth consist in a peace and subjection of all senses, powers, appetites, and passions. 4. In fine a beginner must be an open enemy to himself, neither sparing nor favourning himself in any thing what soever, until he acquire the upper hand, and mastery over himself, and make his body, senses, powers, and passions, subject to the spirit, and he must fight faithfully, never yielding for favour or friendship, any rest, or connivance to his body, senses, or desires of nature, for content, gust, delectation, tenderness, proper estimation, or honour; but like to the true servant of God, and champion of Christ, hold the sword of mortification, in his hand always naked, ready to cut of the lest motion, of any appetire, passion, or sense, inward or outward, that shall appear to move or stir disorderly, or against his good resolution, and the law of God. 5. Yet I do not say, that they who are weak of body, shall use these bodily mortifications; but those only, which they may do without prejudice of their health; as to keep their eyes, senses, and passions, in continual mortification, and subjection; which with great ease may be done with out any hurt to their health: as to be silent, to be retired, to be patiented, humble, and so forth: by this example, you may also well conceive, the duty, and office of the purgative life. 6. You know, that a young colt, newly brought from his dame, and the company of other colts; is wild, unruly, and untractable; yet by beating, and labouring, him every day, for a certain time, i● the round, until he be wearied, cause●● him to fear, and leave of flinging, casting behind, and leaping; and at length ●● takes the bridle, though with difficulty; and a while after, he permits the saddle to be put on; than, to be shod; at last, his ridder to sit upon him; and when he is thus mortified, and pliable; the rider gins gently to go with him, to stroke, and make much of him, and than to teach him, either to amble, troth fairly, or what else he please. 7. In like manner, the man who i● newly brought from the world, is as yet wild, and very untoward, and can be brought to nothing, but by mortification, austerityes, and pennances, to fear God, and eternal damnation; by which, he beginneth, to submit himself, frequent the Sacraments, endure correction, is guided by the bridle of his Ghostly Father, or his directours instruction, how harsh soever it be to nature, or his will; he thus mortified in his body, passions, and senses; his soul by inward sorrow for his sins, and a good confession, is purified, God's wrath appeased, his friendship acquired, grace and mercy obtained; and all inward, and outward, well composed, and disposed, to be taught, to go on fairly, and sweetly, in the way of virtue; which is the part of the illuminative way, being its proper office, as you shall see in the following chapters. THE IX. CHAPTER. Of the Proficient or Illuminative way; 1. NOw that you have seen in the purgative way, how the soul must be mortified, and purified; in this, she is to be made understand, what virtue, is, that must be set in that garden, and how to bring it to growth, and preserve it, until it come to perfection; which is done by the last degree; for in the first, the soul is but animal, as is said, but in this second, she is made rational, and in the third, spiritual; also, in the first, she is a beginner, in this second, a proficient, in the third perfect; likewise, in the first, she is purged, in the second, she is illuminated; and in the third, by love, to God united; 2. You must observe, that some, do not consider, what it is to go forward in due order, in the way of virtue and perfection; but before they well know themselves, or what mortification is; they go on in the exercises, of this second degree, by reason whereof, their passions are unmortified, their senses, not heeded, or well governed; and consequently, though they use prayer. for many years, they remain with small profit, and little virtue; 3. Wherhfore you must not presume to ascend to this second degree, until you be well examined; whether you are sufficiently purged, from all affections towards the things of this world, well mottified in your senses and passions, and come to the true knowledge of your own insufficiency, ignorance, vileness, baseness, and nothing; for this is the scope and end of all the exercises of the purgative life; and than if your director think it fir, you may go forward to the second degree; 4. But if you have not your director at hand, you may examine yourself thus: first, whether you found in yourself a true feeling, and knowledge, of your own baseness, and nothing; and of God's omnipotency, who alone can do all things; and of whom, you depend, in your being, life, and whatsoever else you have; than; whether out of this feeling knowledge; you esteem yourself nothing, and believe that you are to be so esteemed, by all others; and whether you found, out of this knowledge of your baseness and nothing, a holy hatred against yourself, for offending so great and good a God; on whom you do so depend: and whether thence, you would rather dye, and endure any torments than with deliberation venially offend, his divine Majesty; also whether you perceive, that servile fear, of hell, death, and judgement to be much decayed; and that the meditating upon them, is loathsome, by reason they make the soul too heavy, and pensive; likewise whether you found your soul (in prayer) incline rather, to love, than fear; and to consider God's benefits, than his punnishments; and whether you found a desire, to gain virtue, by the imitation of Christ our Saviour, and a promptness and forwardness in all that belong to the service of God; and a serenity, and freedom of spirit, in your exercises. by these tokens, you may understand, and know that your soul is indifferently well purged, and made clean; and so may pass, to the second degree, or Illuminative way; 5. It may be well called the illuminative way, by reason the dark clouds of sin, are dispersed, and the tempestuous winds of the unmortifyed passions, which obscured, blinded, and troubled the understanding, are now appeased, ceased, and decayed, by the exercise of the first degree. every one knows by experience, that passion troubleth and blindeth the understanding; so that a man cannot see, or know well, what he saith or doth; neither doth he proceed than, according to reason; consider a man or woman much in love, or in a vehement passion of anger; and you shall found, that they are so overcome by the passion, that often, it seems, that they are rather beasts, than reasonable creatures; 6. But now that the soul hath got over the hedge, from the foul miry way, wherein she was, into a dainty plain, and from that winter's night, to a summer's day; and that the tempestuous operations of the passions, are gone; the understanding even in his native light, doth now begin more seriously to work according to reason, and chief, the sun of justice, casting his rays and beams, in this summer's day upon him, by which he is enlightened, so, that he plainly see's and perfectly obserue's the great misery the poor soul was in; and that, only, by the practice, and exercise of virtue, she can be preserved, and kept, from returning thither again; than by degrees, this soul increasing in purity, by the exercise of this way or state, gaineth a facility, content, and sweetness in prayer, and many illuminations, and divine illustrations, by which she is well instructed, how all that is in this world, is but vanity, and hath an end; and that only virtue and a godly life, hath endless glory; for a rewatd; this causeth her to affect virtue, and really to set upon't to gain it; 7. But here you must note, that though in the first degree, or purgative state, acts of virtues are practised, as well as in this state, yet there is very great difference betwixt the manner and motive of both; for in the first; virtues are practised, not for themselves, or their worth; but in as much as they serve for the overcoming, mortification, or extirpation of some vice or passion; but in this; they are practised, desired, and loved, for their own worth, and excellency; which was unknowen in the first degree, for want of that supernal light, which is had, in thi● state; and therefore it is well called the illuminative state, and the proficient; for the soul now takeing an affection to virtue, understanding its worth, with courage and alacrity of spirit, resolveth to gain it, (hap what may,) by the frequent consideration and imitation of the life and vertue● of Christ our Saviour. and so by the daily practice, and exercise of the acts, of those holy virtues, she profiteth, and goeth from virtue, to virtue, until she hath gained a great profit, and treasure in the degrees of virtues, and of merit. 8. Therefore it may be well called the state of the proficient, or those that are profiting in virtue, and the spiritual life; many other better reasons you may found in diverse authors, or books, written of this subject; but these at present, may suffice; 9 The first exercise of this state, is, to keep as near as can be, a continual presence of God, as the foundation of all the rest; the next, is solitude, or frequent retirement from all occasions of distractions; the third, the reading of good books, and use of much prayer; the last; the practice of virtues, by the imitation of our Saviour, who said ', go and cell Math. 19 v. 22. what thou hast and give it to the poor and follow me; that is: imitat me in my life and virtues: 10. The benefit of the presence of God, is unspeakable, it preserveth from distractions, and causeth recollection, it disposeth a man well, and helpeth to pray with ease, and content; it giveth courrag in difficultyes, and light to know truths; it edgeth on to virtue; it moveth forcibly, to the imitation of good; it gaineth familiarity with God, and inflameth the soul with his divine love. 11. Foe the soul that is in love, thou● never so little, will desire time and pla● convenient, to confer with her bel●ued; therefore she endeavoureth to g●● from company, and other occasions, and retire herself to some solitary or private place; there to read of her beloued's virtues, and perfections, or the lives of those that loved him; which is the ne●● degree, and than she doth begin to consider what she read; and in this, she spendeth not a little time; that is in prayer. for the more she considers those things, th● more she is desirous to gain them; which is by the imitation of her beloved, an● the exercise and practise of those mo●● excellent virtues, which she hath considered and seen in him. 12. Thus, by degrees, this garden is daily bettered, the sweet herbs and fair flowers brought to increase; for it is the office of this state of life, to bring the soul forward in virtue and all piety; and with more heed and care, to preserve those plants, from the injuries of the wind, and weather, as good gardeners do; covering with earthen pots, glasses, straw, and other things, the herbs, flowers, and fruit, which are precious, until the weather grow warm, or be so temperate, that they need no longer ●●helter; for the wynds of temptations of either the world, the flesh, or the devil, who is never at rest, (some times God so permitting) do blow so strong and sharply, that they penetrate to the very heart, and are able to destroy all; 13. Therefore you must place as a wall of defence, before them, the exemplar life of our Saviour and cover them over with his love, lest they should be nipped by the frost of pusillanimity, and withered with the sharpness of the wind; for when a temptation cometh, and nature, with the austerity of these exercises, grows cold in God's service; than casting your eyes upon the exemplar life of Christ, and that great love of his to us, covering all his actions, (as his humility, he being set at naught, and despised; his patience, being with many injuries and reproaches abused, whipped, and scourged; and his perseverance in suffering; and the exercise of all virtues even till death on the cross; and all for example and love of you) instantly you are eneouraged to endure all, follow his example, reject all temptations, go forward in your holy exercise, and never yield to the excuses of nature, nor desires of flesh and blood, for love of him, who so dear loved you; and thus love covereth your actions, and doth lead you on, in the way of perfection, and solid vettue; preserving you from danger in all occasions, and causing all your labours, not only, not to be troublesome, (though with some contradiction of nature) but also, to be done with facility and delight. 14. For the Passions and inclinations of nature, are indifferently well mortified, and subdued; and therefore they do not rise in rebellion, with any vehemency; and if they do, the devil so moving them, suddenly by acts of the contrary virtue, as with a scourge they are forced, as slaves, to be subject, quiet, and at rest: so that the devil perceauing such great care, and vigilancy, feareth to tempt, or move any passion; because he see's those stout champions of Christ, gain the victory, more and more, over themselves, and him, to his great confusion: and thereby their virtue and merit to increase, which to him is no small affliction. and on the other side: Christ our Saviour, considering this so great diligence, and fidelity, of his servant, he being the true sun of justice doth shine over all the garden of this soul so graciously, that she is wholly illuminated, comforted, and with the rays of his divine love, so warmed, and heat, that the flowers begin to sprout and show themselves; and than one may be discearned from the other; as one, to be patience, another humility, and so of the rest; so that the gardener finds in his soul virtues showing themselves, and without any pride, doth acknowledge it to be so; and that it is the special gift of God, to whom he doth attribute all good, praise, and thankss; for he well knoweth, himself to be a mere nothing, and all together unprofitable. 15. But now that this gardener perceiveth those fair flowers sprouting, and showing their beauty and goodness, his whole mind, runs upon this; and he taketh no content, nor pleasure but in walking in this garden, and delighting himself with the fairness, and sweet odours of those flowers. at one time he doth walk in the alley of humility; than, in that of charity; afterwards, in that of patience; so visiting all; every week making choice of one virtue, in which he doth intent to exercise himself, that week; that so, he may bring them daily to more perfection; 16. OH How often doth he long to se● them come to their perfect growth? oh how many are his consolations and heavenly visitations, by the sweet inspirations of the Holy Ghost? now the fame of this fair garden is come to the ears and knowledge of the Lord of the soil, Christ jesus; whose delight is to be with Prou. 8 v. 31. the sons of men; and therefore rejoiceth to found this place, and commodity, to be familiar and conversant with them; he often goeth thither, and taketh great content to see, and participate of the fairness and sweet odours of those virtuous flowers; he admireth the great care and vigilancy, of the gardener, in keeping this garden clean from the lest sins, and bringing it, to so great purity, by frequent mortifications, and sincere confessions; and you may be sure that his coming thither, is not in vain, nor without profit to the gardener; for at every visit, the gardener receiveth some token of his affection; and some particular gift, from his divine Majesty; and, by his so often coming, he causeth the gardener to be so familiar with him, that he tells him, the value and worth of those flowers, and how much he doth esteem them; and that he is fitting even for their worth, to devil in his heavenly palace. 17. The soul perceauing this great affection of her Lord, and considering the unspeakable happiness, she may come unto, by these means; desireth more and more to please him; and now to loathe the things, of this world, which are but transitory shadows; and to forsake utterly all pastime, secular company, and conversation; her talk is wholly of spiritual things, and such as tend to her spiritual profit, and the honour and glory of God; all that hath not this sauce with it, is more troublesome to her; than a most bitter potion to a stomach, that taking it, cannot be at rest, until it be cast up again; and therefore to eat all these occasions, she betaketh her self to more solitude and retirement; and when there she calls to mind her life past, and the time formerly spent in pleasure, and vain fooleries, (which brought no profit, but much hurt and loss, unto her, by them having offended this her dear and loving Lord, who is so gracious and good, as to make such esteem of her, being so miserable;) her sorrow is great, her tears many, not so much flowing from her eyes, as from the Fountain of love, which springs within her, and her heart through grief and love, is ready to burst, and annihilat itself. 18. Now the light is greater and she more plainly understands those things of God, which may induce her to love him in a high degree, and it maketh her heart tender, and inflames it with reciprocal love, and a great desire to imitat the life and perfections, of our Saviour; and to print them deeply, in the most intimat of her soul; for he is the true pattern o● all perfection. it is not in the understanding of any, to conceive, nor in the eloquence of the tongue, to express, the comfort, and joy of mind, and the admirable feeling, this sweet soul, that is come so fare, hath often in prayer. 19 True it is, that she is not as yet truly and perfectly mortified, for it is not sufficient, to have renounced the world, and all things else, with more perfection, and stronger resolutions, and to use more retirement outward and inward, and greater austerity towards your body than in the first degree; but here you must go a little higher to examine, and mortify your affections, even in spiritual, things; and withdraw yourself from their sensual delights, for as David said; Ps. 61. v. 13. if richeses (of delight) flow upon you, put not your heart or affection on them; that is, go not to prayer for the tenderness of heart, and sweet delight, which you found in it; neither must you the longer therefore continue in it, nor practise those virtues, by multiplying their acts daily, for the comfort and great content you have thereby; but purely, for that you know, these exercises to be pleasing unto his divine Majesty; and that you desire only to do his pleasure, and holy will in all things; come life, come death, come pain, come joy, come temptation, come consolation, come aridity, and desolation, or what else may hap. 20. Go on than with alacrity of spirit to gain solid virtue, that will not be cast, by any tempest to the ground, consisting in a perfect conformity, through love, (and not for those comforts and consolations) to God's Holy will; for though the inward illuminations, comforts, and divine visitations, be great, and many; yet his divine Majesty, for our trial and good, doth some times, withdraw himself, that the sun shineth not, and the poor soul remains in darkness, not knowing what to do, and the more she endeavoureth to have that wont sweetness (which did allure her to frequent prayer, and other exercises,) the less she feels and finds them; so that unless from the beginning you labour to carry your cross, and follow our Saviour, as well in the painful sweat, as in the joyful glory of Mount Thabor (by not seeking these comforts, but solidly with resignation in all occurrents, to go on stoutly in your intended way, until you attain to that true perfection, which you aim at; that is to please, and honour God, in your exercises, rather than use them for any commodity, content or interest of your own) you may be deceived, and void of true virtue. 21. For such comforts, under the shape and pretence of hidden sanctity, are so mingled with our spiritual proceed, that though they may be a good mean to help us forward, in the service and love of God; yet by reason of our self love, and particular interest, which are concomitant it will be better to neglect them; or at lest not affect them; As for example; in prayer you found a tenderness of heat, sweet tears, fervour, and delight in your works, and a great facility to overcome any difficulty, which than might hap, by reason of the sensual gust and joy, which you inwardly feel; all this not proceeding from any acquired, or infused habit or gift, or the true love of God; but really from that sensual sweetness, which is agreeable to our nature, self love, and proper interest; which is augmented by those pleasures and delights; and therefore we willingly do these exercises that our sensual content may be the more; and thus the love of ourselves, and proper content, doth increase, and not the love of God, or true virtue; and yet this runs on, very hiddenly, under the pretence and colour of virtue, and the love of God; which is a great hurt and impediment to our spiritual profit, and may bring many vain Glorious conceits, illusions, and deceits of the devil to the soul. 22. Therefore to distinguish these two loves in yourself, and know by which of them, you are moved to your exercises; is that, which you must examine, and watch after; and in all; purifyings your intention, directing it, to please God in solid virtue, rather than for any content you found in those gusts, which do move, us often to force ourselves, to things we cannot reach unto; chief when they are from the devil: as to make great resolutions and purposes in that present content, to do some great pennances, as it were for God's sake, which afterwards we are not able to do, or our nature cannot bear; which is but a trick of Satan, to hinder our true spiritual profit; and by some difficulty occurring, or sickness, to put us back from what we began, and intended; which was; with the grace of God to gain true perfection. to prevent this danger, we must with great humility, and submission, resign ourselves wholly to God, and strip ourselves naked from all affection to such spiritual gusts; desiring (without any proper interest) solid virtue for itself, and God's glory: and to take more content in crosses and spiritual afflictions, than in those delights which do hinder true virtue, and nourish self love and proper esteem, being affected. THE X. CHAPTER. Of a more spiritual and perfect mortification. 1. NOw let us go on in this matter of mortification to the Superior part of the soul, for the former is in the sensitive or inferior part; God is want to give many illuminations, a feeling knowledge of truths, and great desires of true and solid virtues, to a soul, that doth use to mortify herself, and prefer his glory, and conformity of her will, to his, before that sensual gust or delight; and even in this, the soul may glut herself; for the spiritual delight, which cometh with them, is without comparison fare beyond that former, and therefore requireth more vigilancy, and a mortification, and renunciation, of a higher quality and order, than all that hath been spoken of; for, though those illuminations, and the content which proceed from them, be from God, and really are a very good mean, to gain solid virtue, and union of our will, with the will of God, by conformity and love; yet if we be not careful; but give way to our natural disposition, which is inclined to embrace such illuminations, and spiritual comforts, with a great deal of inward satisfaction and content; we shall found as in the former, our own will, and a self complacence (though hiddenly) in them. and than the soul doth endeavour to dispose all her powers and affections to dilate themselves for augmenting those illuminations, and persuades herself, that they do increase, as her desire increaseth, and that they are grea● gifts proceeding from God, more the● were at first; whereas there is no suc● thing, neither do they increase, but he● greedy desire to enjoy more and more gusts, proceeding from that light and those illuminations, doth increase, which doth discover herself love and proper vnmortified affection, which she did not observe, thinking it to be a gift from God, which is not; and that she had some infused virtue, or gift, which did move her so much forward, in those desires; whereas really, it was self-love, and her own proper interest; by which it appears how many deceits and errors she may easily full into. 2. And commonly when his divine Majesty sees the soul to esteem this her own complacence, more, than his love, or conformity, with all indifferency, to his holy will; he doth withdraw this light, and his concourse; so that she is left in aridity, and knows not what to do for want of firm and solid virtue, which attends to nothing, but the pure will, and glory of God; and thus self love shutteth these sweet flowers, and hindereth them from sprouting fairly, and consequently, she cannot discern the one, from the other, nor the true, from the false. But what remedy for this malady? what cure for this sore? what evasion, from this danger? partly that which is formerly said, that when the soul perceiveth these feelings in herself, and that great light, she must not desire, to augment them; but with submission prostrate herself, and with true humility even annihilat herself, acknowledging her unworthiness and nothing, before that great Majesty of God, and that she is wholly resolved not to pleasure herself in any thing, but in doing his holy will, with all indifferency; and that by reason of her great vileness, and baseness, she is unworthy of any heavenly visitation or consolation, be it never so little; much more of those so great illuminations and comforts, of which she is very well contented to be deprived, if his majesty shall be so pleased. 25. Thus she doth purifyings, her intention, reject all self love, proper complacence, and deprive herself willingly of God's gifts and comforts, for God; and not only acquire firm and solid virtue; but also she thereby doth dispose herself so well, that God often by special influences, and purer light, doth lead her forward in the true way of perfection; and than this error appeareth so plainly, that the soul, admireth at God's grea● goodness and bounty, to whom she referreth all praise and thankss, with great feeling, and acknowledgement, of his mercy, and favour; who doth deign to incline himself to visit so vile and abject a thing as she is; and than doth offer herself totally to his divine Majesty, ready to be deprived of all comforts and gifts, what soever, so that she may but never so little please him, and augment his glory; and thus she is truly transformed into God more perfectly than ever before. 3. Let all spiritual souls note this well, for it will be a comfort to them in time of need, and these like occasions, to know this rule, Observe likewise, this general rule to know self love, and your proper interest, even in the highest contemplation, and greatest visitation of God: that, when you perceive any of them in prayer, and that your joy is▪ excessive great, and your love to God, and desire to serve him, and be wholly united to his divine majesty, doth increase; and suddenly you are called from that high contemplation, and sweet content with God, by obedience or charity, to do some secular business, which, may be the occasion of many distractions, and a hindrance to your sweet repose; though beneficial to your neighbour; if you than found a repugnance, disquietness, or any anxiety, to be brought from the content you were in; or fear to lose it, by those occasions; you may be sure, your spirit i● not mortified; and that you have not acquired the true abnegation of yourself; for here you see, how much you are tied to self content, and your spirit is not free, at liberty, nor resigned perfectly, to the will of God; for you must leave God, for God; that you may more perfectly please God, in all things; and be more deeply united, and by love transformed into him, which regardeth no commodity, or discommodity, but only to please and content her beloved. all we aim at, and wherein true virtue and perfection doth consist, is, to please God, and do his holy will in all things; what than should I care, whether I be in the active life employed, or in the contemplative, when▪ I know that, to be the, will of God? wherein can I honour God more, than in doing his will? is it not more reasonable and perfect; than to do my own will, though it be to praise God in a high degree, by reason of the content I take i● it? the best, is always to be preferred; and so must God's will, be in all things; the spirit of God brings a continual tranquillity, and peace with it, to the soul; but that anxiety is from self love, and the enemy; and therefore to be rejected; for this self love, and proper interest, are found hidden often in the most heroic acts of virtue, that may be; even in a desire of martyrdom, when this desire is accompanied with solicitude and anxiety, which in every thing is to be observed. 27. Moreover, you must be careful not to trust to yourself, nor your own judgement in any thing, nor think that you have your passions truly mortified, nor that you acquired any solidity in virtue, though your desires be great; and your inward acts of virtues, be many, and that you have a great facility in the exercise, and doing of all things, that are to God's honour and glory; until in several occasions, not so pleasing to your humour, you be well tried, and proved; for in the try all, the truth will appear; and according as you found, you may praise God for his benefits, or humbly acknowledge your frailty, and inconstancy in good, if you failed, and found not in yourself, that mortification, which you thought you had, and aught to have; and above all, endeavour to subdue your own will, and proper judgement: for they like so many worms, will never leave of grating on the roots of those virtuous flowers, be they never so fair; (if they be not very, well mortified;) and will never permit them come to perfection: be therefore humble, and vigilant over yourself, and implore gods grace, and assistance, in every thing; without whom, as you were nothing, and are nothing, so you can do nothing that is good, nor overcome any vice, or passion, nor acquire any degree of virtue; the manner how to practise the acts of virtues, and acquire them; you have seen in the seaventh chap. of this part; and shall see more perfectly, in the following chapters. 6. You must also understand that it much availeth, to place before our eyes, the admirable lives, austerityes, mortifications, and rare virtues, of the great servants, and Saints of God; to encourrag us, to go forward, in these holy exercises; for many of them, men and women, though noble, tender, and delicate, did not therefore favour themselves, nor yield to the desires of flesh and blood; but did mortify, and subdue themselves, in al● things, and occasions, for the love o● God; but your chief meditations, must be, of the passion, and virtues, of Christ our Saviour, not as in the Purgative way; for there, you consider the passion of our Saviour, and his pains, as procured by your sins, and that you are the cause of all his woe; and therefore you aught to grieve for it, and do penance: for that you were so wicked, injurious, and cruel against the Son of God; but in this, you consider it, as a benefit, and a special favour, and token of his love towards us; for of mere love, without any compulsion, obligation, or merit of ours, he did offer himself, to his heavenly Father, to suffer those torments, and make satisfaction to him for our sins, and the eternal torments which we deserved for ever in hell fire. 7. Than we must consider the manner of his life, passion, and death; to wit, with so great humility, patience, obedience, and other virtues; which do shine in him (above all others) who is the true pattern, of all virtue, and perfection: and whom we aught to imitat in these virtues, and love him tenderly, who so dear loved us; 8. Than to meditate upon his benefits, as that of our creation of nothing, to his own similitude, and likeness; and not a stone or beast; to be borne of Catholic parents, nourished, bred, and brought up, in the Church of God, and faith of Christ, and not a heathen, turk, jew or heretic, which are out of the Church, and in the state of damnation; (for, as they who were out of the ark of No, were drowned, and none saved, but those that were within the Arck. So none can be saved, that is out of the ark of Christ, which is the Holy Catholic Roman Church, for it only is Catholic; that is, universal, or universally throughout the world agreeing in unity of faith, and doctrine; and it only, from the Apostles, to this very time▪ can show 1. Cor. 11. v. 28. Ephes. 4. v. 11. its succession, in Bishops, Praelats, Pastors etc. as S. Paul writes to the Corinthians, and to the Ephesians. By it only, Churches, monasteryes, and Altars were erected, and true sacrifice offered unto God. by it only, in all ages heresies, and heretics were sentenced, and condemned, and whom they condemned, the whole world held, and still do hold for heretics; this church therefore so continued, Matt. 28. v. 20. and assisted by the Holy Ghost, is the firm pillar of infallible truth, as the Apostle doth affirm, which will continue 1. Timot'y 3. u 13 to the world's end, and out of which there is no salvation; behold I am with you all days till the consummation of the world, these are the words of God, which cannot be falsified; this is that very Church, which our Saviour, Christ jesus built upon a rock, which will never fail; Math. 16. v. 17. and therefore he said, the gates of hell, shall not prevail against it; that is, all the power of hell, shall not be able to deceive, or bring it into error. this is the true Church, wherein these Bishops, Prelates, Pastors etc. were and are employed in preaching the gospel to all nations; in the converting of infidels; in the governing, and instructing, of the faithful; in the administration of Sacraments; in this Church, and in none other, there were from the beginning, sacred professed Virgins, holy confessors, and blessed Martyrs; in this Church only, God did, and still doth manifest himself, appearing to many of his servants, and by them working strange Miracles, to the open view of the world, and prophesijng things to come; in this the most learned doctors, and writers of the world were, and are, this only, is the Church universally accepted of, and believed to be holy, according to that article of the apostolical creed, I believe the Holy Catholic Church; all the articles of faith are infallible truths, and always true, than it is infallibly true, and all must believe, that there was always, is, and shall be to the world's end, a holy Catholic, that is, universal Church, to wit, a Society, or congregation of people through out the world, as a body under one head, in one and the same belief, or faith, giving due adoration, and worship unto God; this is that Church, which was, and is visible, which in the acts is called, the Act. 19 v. 39 legitimat or lawful▪ Church wherein controversies of religion must be decided; this is the Church, to which our Saviour bids us complain in like occasions, Math. 18. v. 17. and if he complained upon, will not hear the Church, that is, obey the sentence of the Church, let him be (said Christ) to thee as a Publican, and Ethnic; Out of which words I argue thus against the deniers of the visibility and infallibility of the church. If there were not always a continued, visible, and known church, how in difficultyes could any complain to the church; for expect, a determination or decision of the controversy? also, if the church in its decisions, and sentences in controversies, were not infallible; why should any be bound to obey it, under so great a penalty? likewise if none be bound to obey the decree of the church, why should the disobedient, be sentenced by Christ himself, for a publican, and Ethnic, who commands, that every child of the church, shall esteem him such. So that every one, must eat them, as excommunicated persons, with whom, we may not eat, drink, or converse; by which you see how falsely, these new sectaries, and reformed gospelers, do tax the holy Catholic Church, with fallibility, and error. for, since Luther (who was a member of the true Church) as a rotten and putrified member, fell from this holy Church, the mystical body of Christ, and way of life, by his errors and disobedience, to this his mother (for which he was sentenced, and condemned for an heretic) and therefore according to the command of Christ is to be esteemed as a Publican and Ethnic; his followers to colour their ill proceed, and to defend their carnal liberty, and disobedience to the true church, they allege, and say that the church can, and did err; contrary to the very word, and promise of God; by which they deprive themselves of all certainty of faith, church, and hope of Salvation. for if the church that was holy, and acknowledged by the whole world for true; could, and did err in faith according to them, their church can err in faith, and they know not, but at this present they do err; and consequently, they are not certain of faith, church, nor Salvation. neither is this to be admired that they should err, 1. Cor. 1. v. 10 Rom. 16. v. 17. having so many sects distinct, and disagreeing betwixt themselves in the very principles, and fundamental points of faith, which the whole world takes notice of▪ whereas there is but one God, and Eph. 4. u ● one saith, without which, it is impossible to please God, as the Scripture doth declare; (note this well) and without Heb. 11. u 6. pleasing God, there is no Salvation; so that they that are not certain of their faith, are uncertain of their Salvation, but we Catholics do confess, and truly believe, that our church is true, holy, and infallible, and that in this, there is true faith, and Sacraments, by which all may be saved. this being occasionally said, for your better instruction; I will return to the matter I spoke of before, as all this were within a parenthesis, than consider your conservation with such great providence and care, your redemption as is said, with so great pain and love, also your vocation, by baptism, and after actual sin, by holy inspirations, and the blessed Sacraments of penance, and the body of our Lord, from your wicked ways, and sin, to the state of grace. than the evil prevented, and good granted, with all other particular benefits, which every one best knoweth in himself; 9 Also they may often meditate, and consider the attributes and perfections of God, as that he is omnipotent, to do what he list, and whom none can resist: immense, filling, and in himself including all creatures what soever, Eternal, without beginning or end; wise in making so many varieties of creatures of distink natures, and the whole frame of this world, in so great beauty, and order, comprehending and understanding all things, even the very lest, and most secret of our thoughts, Just without partiality; good, without any imperfection; merciful, and bountiful to all; for, from him, we enjoy what we are, and have, and so of the rest: 10. I do not therefore, say, that they may not, now and than, consider those things, which belong to the purgative life; as sin, hell, judgement, death, heaven, and their own baseness, and nothing; and do such pennances, as they are able, or their state of life doth require, with the allowance of their director, or Ghostly Father; for they, as a spur do awake, and quicken a tepid, or dull spirit, to run forward in the way, and service of God; for we are so miserable, by reason of the load, we carry; and our natural inclination, ●o sensuality and proper commodity; that we always stand in need of some helps, to encourrage and spur us on, to those things, which are spiritual; and not so agreeable to our natural disposition; for we cannot keep the bow always bend, lest it burst; nor our spirit, in continual contemplation, but must yield to the necessities of nature, whiles we live in this mortality; as to eat, drink, and sleep: neither doth the Eagle always soar on high, and remain recreating herself in the purest and sweetest air, but must some time descend to the earth, nature so requiring, which is a heavy load; and therefore, we need many helps; for, what fear, cannot do; some times, love may; and other times, what love, cannot; fear may; and for this reason, it is often necessary that in all states, we use the meditations which we found by experience do best help us in our occasions. THE XI. CHAPTER. Of the Presence of God, and what it is. 1. THis presence of God, as I take it, is a memory of God, or an application of the mind, to God, apprehended, or conceived by the understanding to be present intellectually, or imaginarily; the intellectual is, according to his divinity; but this, according to his humanity. According to his divinity, by a liuly faith, you conceive him, omnipotent, eternal, immense every where, in all creatures, and comprehending in himself all things created, but cannot be comprehended by any; of whom all do depend, and he of none; and that he is our creator, beginning, and final end; Apoc. 1 v 8. Gen. 15. v. 1. Eph 11. u 6. the rewarder, and reward of all good works; as the holy Scripture affirmeth; so that truly and really he is within you, and every where, about you, where ever you sit, stand, or go; which you calling to mind, and considering, is an intellectual presence, of God, recollecting, and moving the soul to great reverence, adoration, thanks, praise, and love. 2. But when you conceive him according to his humanity, that is framing in your mind some image representing him, as he was a child, lying in the stable shaking with cold, or in his Mother's lap, sucking, or embracing her about the neck, sitting among the doctors in the temple at twelve years of age, or fasting in the desert forty days, or preaching and teaching, curing and helping the sick, and sore; or some particular point, or passage of his life, passion and death; representing him thus, either within you, before you, or at your side, is an imaginary presence of God. which you may easily understand by this example; when you call to mind any friend, that is absent; you frame his image, in your imagination, and you see him, in a manner present; and so looking on him, with with your inward eyes, you may be moved to love him; and some times, to grieve and lament for his absence; Christ our Saviour thus conceived; is an imaginary presence of God, and it is of great efficacy, to move us, to bewail our sins, and to preserve us, from any, ever after; and to seek after true virtue by his example. 3. The application of the mind, to the presence of God, may be diversely practised; first as one friend, with an other, taking content, that they are together; or as two in love, much joyed beholding each other, (their look speaking its own language) so fare, that without other words, or actions, their hearts, are moved, their affection, inflamed; their joy, increased; and being after this, separated, and one absent from the other, they feel a sadness, a discontent, and unquietness within themselves; much more the soul beholding her beloved, present in mind, (who is the most beautiful, amiable, and loving spouse, that may be, and well understands the least inward motion,) aught to take content, and joy in his presence, and be inwardly moved, and inflamed with his love; this cause, being more noble, as being betwixt the create our, and his creature; God, and man; the soul, and her heavenly spouse; and as this love, is fare more excellent, (as being pure, and spiritual) consequently, the absence of this her beloved, aught truly to make her sad, and procure in her, a greater feeling of grief, than that other betwixt worldlings doth. 4. Also you may not only take content, in that presence, and mutual aspect; which is the first degree, but likewise, you may come so near as to be familiar, and converse with him, expressing by inward acts, your love, and willingness, to serve and please him, in what you can; this is more forcible to increase the affection; and if this presence of God be of the humanity, and you beholding his wounds; how is it possible but you (knowing, that for love of you, he was so wounded) will be moved to compassion, tenderness of heart, and grief, to set him so pitifully abused? 5. But to be brief; you may consider God as your creator, and you his creature, and so converse with him, as the Holy Ghost shall inspire; or as your King, and you his subject; as your Lord, and you his servant; or as your Father, and you his child; or as your beloved, and you his spouse; or as a friend, and you his familiar; or as a physician: and you his patient; this is a brief of the ways to observe the presence of God, Now what the duty of a creature to his creator, of a subject to his King, or of a servant, to his Lord, of a child, to his Father, of a spouse, to her beloved, or of a friend to his familiar; and of a patiented, towards his physician; needs no great explication, for very few are ignorant of it; and daily experience, doth teach it. Observe, that what way soever, you conceive, or consider him, his goodness and love to us, is such; that he will conform himself to our condition, simplicity, or sagacity; that his high majesty, may not confounded us; nor his friendly familiarity, breed in us any disrespect, or irreverence towards him; until at length he bring us, to be of his; and by a true transformation of love, become one and the same with his divine Majesty, if the fault be not ours. 6. Note that according to the dispositions of every one, they may observe what sort of the presence of God they found most profitable; for some may profit more by the intellectual, others by the imaginary; yet, though that be more noble, this, notwithstanding is commonly to be more used, and is more profitable, by reason it is more agreeable to our nature, and more forcible to move us, in difficultyes, to overcome ourselves; for we beholding his torments and pains, and knowing that he endured, and suffered them, for love of us, and to make satisfaction for our sins; and that we, and not he, deserved them; will 'cause us to lament, and grieve for our offences; crave with humble submission, pardon, for them; do penance, subdue the passions, mortify the body, correct our senses, and live a virtuous life; and be more thankful, and desirous to serve and please his divine Majesty, than if we considered him only omnipotent, immense, just and so of the rest, which is not so deep in our interest, as the other; but whether you profit by one, or the other; what you make choice of, keep it all day long, in your mind, as near as you can, according to one of the ways formerly mentioned; so that wheresoever you be, he may be a witness present, of all your thoughts, words and deeds: it is unspeakable, what profit may hence arise to a careful soul. 7. There is an other presence of God supernatural, which his divine Majesty, is want to afford to pure souls, without any labour or indrustry of their part; this bringeth a certain Majesty with it, yet nothing seen, but by an inward light, and feeling, with one simple look, the soul is moved very forcibly, and sweetly, to acknowledge him than present; and this leaveth in the soul an admirable respect, and reverence towards him: of this I shall speak more in the third part God willing. 8. To conclude; by reason of our natural disposition, and inclination, to think of the things, of the world and our own interest; being not as yet so well mortified, practised, and able to keep a continual and constant presence of God: we must acknowledge heerin our frailty and weakness, and endeavour carefully, to acquire it, by all means, possible; it will therefore avail, and help very much, first, to practise it daily, than to have some motives to bring it to our memory; as when the clock strick, instantly call to mind, your presence of God, and by some inward act, address yourself to him; do the same, when the cock doth crow, or any bell doth ring. In the house likewise wherein you devil, it will be good, for the same purpose, to give a denomination to the rooms of the house, of the passages of our Saviour's life, and death: (as to one, the place of his nativity; calling it the stable where he was borne and laid betwixt an ox and an ass to an other, where he made his last supper with his disciples, washed their feet, and ordained the most Blessed Sacrament of the Altar, as a token of his love to us; to an other, the garden of Gethsemany, where he prayed, and sweated water and blood; to an other, where he was whipped: and so of all the rest,) that when you go into any of these rooms you may call to mind, the mystery of that place, and inwardly do your duty to his divine Majesty; there, with respect and reverence making an act of humility, patience, silence, contrition, adoration, thankss, praise, love, and o● other virtues, which is nothing troublesome, yet of great merit, and profit; trul● if you pass through the room where you see your Lord, or lady, master, or mistrise, your hat, you instantly put of, and passing by do bow unto them; why not than unto your God, whom you consider, and is there truly, according to his divinity. 9, Also it will help, to have some few stones of beads (which we do use, and call the presence of God of it) to hung where you, most usually put your hands, that when you touch them, you may remember your presence of God; you may likewise were a ring on your finger, with some notable mark, to that same purpose; or a string upon the wrist of your hand, and such other ways, of this kind, which may keep you mindful in all occasions, and times, of your presence of God; for they are most admirable and excellent ways. inspired by the holy Ghost, and practised by his holy servants, to keep them mindful of God alone; and forgetful of all whatsoever else: for in this degree, they aspire to those things which are celestial and eternal; therefore it is requisite to procure thus, the familiarity and friendship of this great God of glory, who alone can grant what we pretend: for hence we put great confidence in him; for a true and loving friend, as he is, being able, will never deny, what according to reason is asked by him, whom he doth love; this presence of God (as is said) is worthily the foundation, of all virtuous buildings, it is a treasure beyond treasures, a good beyond our understanding, and without which, there is no union with God, nor any felicity in this, or the life to come. OH most sweet and amiable jesus grant us, to have thee always present, and mind nothing but thy sweet self alone, and that we may be truly transformed, and absorbed in thee. who art our endless good and felicity. Amen. THE XII. CHAPTER. How the Presence of God, is to be daily applied to the practice of virtue. 1. FIrst, I suppose that your morning meditation is commonly of some point of the life, or passion of our Saviour, in whom all virtues are complete, and truly perfect; and in imitation of whom, according to those virtues, the exercise of this state doth consist. 2. To the end therefore, that at all times, and in all occasions, your mind may be employed, in this imitation, (as an art or trade, which you must not forget to practise daily, if you intent to gain virtue and perfection) you must have him, who is your pattern, present before the eyes of your soul, and in him so present, consider what is to be imitated, and followed; so that you see how the exercise of virtue must walk daily, as we may said, hand in hand with the presence of God, as two loving compagnions', that may not be easily sundered or separated. By this example it will more plainly appear; 3. When in your morning prayer, you have made choice of the presence of God, which you intent to observe that day; and resolve upon what to meditate, and pass the time wi●h him so present; (for it is not like that two loving friends being present in one place, would be silent, and not speak to gether, or pass the time in conversation about some particular matter; though some times they do but behold one an other, as in contemplation) as if you made choice of our Saviour tied to the pillar, pitifully whipped, and extremely abused by those wicked jews; which is the presence of God, you intent to observe in mind, that day; than you see, and consider with what great humility, he submitteth and leaveth himself, to the barbarous usage of those cruel, and base soldiers; as if he were not what he is; but a malefactor, deserving that usage and punishment; hence you resolve to imitat him, in this blessed virtue of humility, that day, by the practice of inward and outward acts; and to humble your self to every one without exception, as he did; and not to omit it, in any occasion, that shall occur; though it be, but in small, or trifling things, as to give the precedence to every one; to be familiar, and serve the poor; if you be sitting; to rise up, at the intrance of any, to the room; to offer unto them, your chair, or stool, or present to them, an other, if they will not accept of yours; to give them way to sit first; and many other such things, which seem of no moment, but truly are of great importance, being done for the former end, and intent. 4. Also not to speak of your parentage, or your own qualities in way o● praise; nor contradict any in discourse, unless necessity or charity requires it; and even, in the very manner of speaking show humility, and no pride, or arrogancy; as to speak mildly, and slowly, without bitter words, though it concerned you, never so much; this for the outward, may suffice; beside doing mean offices in the house, wherein you devil; for a soul desirous of virtue, will found out many occasions; as our holy Mother S. Teresa did, who, when she had no other occasion, she remained in the choir after the rest of the Nuns, and folded up hand somly all their mantles, and put them in their own places; also the Holy Ghost will never be wanting, to assist a willing mind, and inspire what to do, and how to found occasions, to exercise any virtue: 5. Now let us go to the principal, which is the inward practice of this virtue, which must be done unfeignedly, by inward acts, and a familiar and reverential colloquy, with our Saviour present, as is said; for, and concerning this virtue, which in him you have observed, and thought worthy of imitation; as thus. 6. OH most humble jesus, the true pattern of humility, whereas thou hast so humbled thyself, and little regarded thy worth and dignity, being what thou art, Lord of all; I will (as in all reason I aught) humble myself, in all occasions, and have no esteem of myself, though I had all the dignities, honours, qualities, and wealth of this world. 7, OH king of glory, most humble jesus, thou dost advice me to learn of thee, that is, to imitat thee, because thou art humble in heart; therefore whereas thou hast now so humbled thyself to be abused, by those mean and wicked soldiers, I will ever hereafter, submit and humble myself to all persons whatsoever for love of thee; that by so doing, I may learn this sweet virtue of humility, after thee; 8. OH my dear and most humble jesus, since thou hast so vilifyed thyself, as on thy knees to wash the feet of thy Apostles, I will always vilify myself, and acknowledge before the whole world my baseness, and humbly serve the meanest and poorest beggars, though it be to wash their loathsome feet and ulcers; 9 OH my sweet and loving jesus, I do● verily and truly believe, that the poorest beggar, is richer in grace, and more deserving in thy Sight, than I, who am a most perverse and wicked sinner. 10. OH most amiable jesus, thou didst humble thyself, not only to base and abject men, but also to the most contemptible death of the cross; this thy humility, doth confounded my proud heart and the pride of this deceitful world; I will therefore hereafter think humbly of myself, and banish from my heart and soul, all pride and vain glory, to learn of thee, and gain this blessed virtue of humility. 11. OH mild and humble jesus, I have just cause and reason to be humble, and think meanly of myself, having nothing of my own, but sin and iniquity; and if in me, there be any thing, that is good; it is thine, not mine, and to thee the glory, and praise thereof, is due, and not to me. 12. OH Lord, my God, thou didst fly away, when the people would have made thee King, (seeing thy wonderful works and miracles,) to make thy contempt of worldly honours, and humble heart known, and manifest to those that loved, hated, and feared thee; how than oh Lord, can I without confusion, and shame, desire any honour, dignity, esteem or praise in this world, being a mere nothing? 13. OH glory of the Angels, and joy of heaven, my jesus, though thou wert the Lord of all; yet thou wert contented, not to be esteemed, as a man, but a worm, Ps. ●1. u 6. the scorn of men, and the out cast of the people, as thy Prophet doth affirm, much more I should desire, and be contented, to be set at naught, and despised by all, being the scandal of men, and the worst of sinners. 14. OH my God, thy Blessed Mother, Lucke. 1. for her humility, was exalted above all in heaven and earth; and shall be called blessed for her humility, by all generations, as she doth testify; grant me oh jesus this holy virtue by her sweet intercession. 15. OH Lord, what esteem can I have of myself, being dust and ashes, and meat for worms? yea, come from nothing, and shall return to nothing, if not preserved by thee? fare be it from me, my jesus, to think, or esteem of myself, but what I am, which is a mere nothing, and this esteem, I wish al● would have of me, and no other. 16. OH Lord, if the uncleanness of m● soul, were known to all, as it is to thee, than speedily they would despice, departed, and abandon me from their sight and company, as of right they aught, which I do humbly and willingly acknowledge and confess before the whole world; 17. OH dear jesus, if thy goodness and mercy were not to me, more than my desert, the dung hill on earth, had been a place, to good for me, and hell afterwards for all eternity. 18. OH most humble jesus, by thy holy humility, and the admirable humility of Blessed Mother, and the humility of all thy sants and servants, I humbly, and with all submission, do pray, and beseech thee, to grant me this virtue of true humility, that I may truly esteem myself, a mere nothing, the worst of all men, and heartily desire to be so esteemed, and used by all; 19 Hear dear Christian soul, you see, how sweetly the presence of God, and the use, or practise of virtue, do walk, and go together; and how one helpeth the other, to be continued; for his presence giveth cause of speech; and, familiarity, moveth, and sweetly induceth the soul, to those acts, by which, she doth express her mind, and desire, to imitat and gain what virtues, she doth perceive, are grateful to him, and in him do appear most perfectly; and this continual, and familiar practice, of these virtuous acts, keepeth him present in her mind, to whom she doth address her words. 20. But what understanding is able to conceive, or tongue to express, the inward feelings, the heart's content, and comforts; which in this conference, the soul doth receive from his divine Majesty? truly none, but that really humble soul, which esteemeth herself unworthy of any such; to these he giveth grace; upon these, his Holy Spirit doth rest; in these, he dwelleth; with these, he is familiar, and taketh great content; and thus he is delighted to be with the sons of men, and not with the proud; for as the Scripture saith, God doth resist the proud, and give grace to the humble; consider, jacob 4. u 6. the lives of God's servants, and you shall found that by this path and way, they went to heaven. 21. But some may say; it is a tediou thing, to be always keeping God's presence, and making, and producing acts o● virtues. I beseech those souls to consider seriously, that the people of this world, do spend many years, to gain ● trade, or art, whereby to live, and keep their families, in necessaries; and with great care and diligence, by night and day, do practise the acts of that trade, or art; there is none ignorant of this; for they see it daily before their eyes, in all parts of the world. Why may not we than spend some years using all care, and diligence, to use and practise the acts of this celestial trade, by which we may gain such store of richeses, and spiritual treasure, that without difficulty, we may purchase an inheritance in the kingdom of glory, where we may live plentifully, deliciously and joyfully for ever? 22. Also, they may consider, that we can spend whole days and nights in the company, and conversation of those whom we affect, and love, or do expect benefit and profit by; why not than, with our good jesus, our dear and loving Lord, and redeemer, who desires nothing more, than to be with us? we should desire his company and conversation, if we do love him, or desire our own spiritual profit, and heavenly richeses; for he standeth not in need of us, or our company, or conversation; but we greatly stand in need every moment of him; for of him we depend in all that we are, do, and have; and therefore, if not for love of him, at lest for our own good, and profit; we should heartily affect his company, and desire and procure his familiarity and love. 23. Moreover is it not an admirable thing, to see, how servants for little wages do labour night and day, in cold, frost, and snow, and in the greatest rain; to do the will, or command of their Lord, master, or mistress: and to give them content, they often fast and watch long, yet they do all things willingly; and many times, they do suffer very much to their own prejudice, and yet esteem it nothing, so they know, that it will please their Lord, or Master, the better to get their good will, and be continued in service, for so small a reward. Yet our good God, our dear Lord and master, requires no such great toil and labour of us, but easy and small things; as to do, what he commands in the precepts of the decalogy; to keep a pure conscience and say a few prayers, which is generally for all; but from others of▪ higher calling, he requires likewise, mortified senses, passions, and appetites; and a care to wait upon him, and keep him company; for which service, he doth promise us, (and will certainly perform it,) indeficent richeses, glory, and life everlasting, in his own Palace, among his dearest friends, and to be fed from his own table for ever. and truly in this very life he doth reward those servants abundantly, with unspeakable consolations, and comforts, as is formerly said. 24. Are not we than to be thought senseless, if we do not accept of this service, being so much to our comfort, and profit? are not we to be blamed, if we do not spend time daily in the practice of those virtuous acts, by which we may gain the virtues, and purchase endless richeses in glory? are not we to be esteemed unworthy of his favour, familiarity, and gifts, whose company and conversation we value not, nor desire, though he, even for our good, and profit, desires ours. I do leave this, to the consideration, and censure of any rational man; 25. It is no small happiness, that we can have access, when we please, to our Lord God, and to make our wants and necessities, and troubles of mind, known unto him; which not prince on earth alloweth to his subjects, nor greatest vassals; let us than heartily desire, and love his holy company, and spend our time with him; to give him that content, who so much desires it, for our good. Let us also, to give him more content, keep great purity of conscience which doth highly please him, and will comfort us. and observe well, whether you labour to amend, what once in yourself, you did reprehend; and whether you go forward, or backward, daily in your exercise, and practise of virtue; for by it, you gain true humility; 26. And note for your better help, that which followeth. to wit; if you perceive any good in yourself either of nature, or grace; instantly say to yourself the words of S. Paul, what hast thou, 1. Cor. 4. v. 7. which thou hast not received, to wit, from God? if than thou hast received it from him, wherein wilt thou glory? as if he said; whereof canst thou boast having nothing of thy own; but what thou hast is from God; thou art than to give him the praise and honour of it, with thankss; and acknowledge all to be due to him alone, and nothing to you. thus you humble yourself, and keep yourself from pride, and vain glory. 27. Also if you perceive any thing, that is laudable, or good in an other; you must not envy his happiness; but humbly praise God, whose gift it is; and confess truly, that you are unworthy of any such; 28. Moreover, if you observe any vice, or imperfection in an other; you must not therefore think amiss, or condemn him, in your mind; but endeavour to excuse it, and with compassion and fear, say; his intention is good; but if it be such, that it cannot be excused; suddenly look into your heart, and call to mind, the great sins, which in your life past, you committed, fearing lest you also should be tempted; and say to yourself; you can take notice of that in him, which is but small, and perhaps before God is nothing, yea good; and cannot remember these many great sins, which you committed against God, and grievously offended his divine Majesty, and therefore justly deserved hell fire; and even, now, at this present, if his holy grace, had not contained and prevented thee, thou hadst done worse than he; sweet jesus preserve all from offending thee. 29. Thus humility worketh, and by this practice, you shall think every one, better than yourself, and come to be familiar, and inward with your Lord, and Saviour Christ jesus; whose company if you forsake not, he will never forsake yours; for the garden of your soul is now beautified with this, and other flowers, sprouting, and showing themselves, and beginning to breath forth their sweet odours, that he being Lord of it, can hardly absent himself from thence, he is so taken, and delighted with the pleasantness, fairness, and Odoriferous smells thereof. and surely he will according to that saying of the gospel, say unto thee, oh good and trusty servant, since thou hast been careful, and faithful about a little, I will exalt thee, to a higher dignity, and trust thee, with fare Math. 25. v. 21. Euc. 19 v. 17. more and greater talents, and bestow upon thee, supernatural gifts; as infused virtues, and prayer, having formerly but what was acquired, by thy labour and industry. according to this manner, the presence of God, is daily to be used, and practised with some one virtue, or other, by all that desire true perfection. THE XIII. CHAPTER. Of resignation & conformity to the will of God, and how to practise it with the presence of God. 1. IN the former chapter, you had an example of the practice of humility, with the presence of God, (it being the first stone, to be set in this spiritual building, after the presence of God; which two, as lime and stone, maketh a solid foundation, for the edifice of virtuous perfection; and without which, your spiritual building cannot subsist:) Now I will do the same with resignation and conformity to the will of God in all things, for this with facility bringeth the building to a great height of perfection. 2. For self love, and the disordered affection, and esteem which we have of ourselves, for want of the true knowledge of our miserable condition; is the cause of all our mischief: therefore this old house of self love, and proper esteem, must be pulled down and destroyed, before we can begin to build the new, of the love of God, and virtuous perfection; 3. There is nothing, more efficacious to cast it down, and bring it to ruin, than humility, for as S. Bernard saith, speaking of humility; it is a virtue by which with true knowledge of ourselves, to wit, of our own misery and nothing, we seem truly vile and base even to ourselves; and do verily believe it to be so; and that all others aught in truth to conceive the same of us, being a mere truth indeed; which knowledge of so great baseness in ourselves, taketh a way the occasion of pride, and loving, or esteeming any thing indiscreetly of our selves; whereas we plainly see, nothing in us, love worthy, or to be esteemed, by any; but rather what deserveth an hatred, and aversion from ourselves, and others; and which is worse, that we are so before God, and his holy Angels, being as we are, wicked and contemptible sinners; which in their sight, maketh us more abominable, than the most stinking carrion, in the sight of any prince, who passing by, cannot but turn his face a side, and shut his nostrils, to prevent the feeling of the foul air, which thence doth proceed. for as is said in the first part, we are really, but a sink full of foul and noisome stuff, and he who looketh inwardly on himself, will experience this truth. so that by this virtue and knowledge, self love falls to the ground, proper esteem, is quite extinct, and the foundation of true perfection settled in the soul. 4. This foundation being so laid; it rests, that you know, how to bring this building forward, and to your intended end; the most compendious, and brief way that I can found, is; by conformity, or resignation of our will; in all things, to the will of God; our Holy Mother S. Teresa saith, that by this virtue, we give unto God, the tree, and the fruit; the tree, of our own will, which is the seat of love; the fruit; this love, and all our other affections; so that we strip ourselves, wholly of all proper interest, and are not more ours, but his; and by him to be disposed of, as his own; for he that giveth all, reserves nothing; he that guieth tree and fruit, giveth all, for nothing more remains; and consequently, self love, and proper interest, with all their edifices, falls to ruin, and than, the house of the love of God, may be there set up, and fairly built; self love; doth build Babylon, the city of Satan, the place of confusion, and destroyeth heavenly jerusalem, which is the city of God, the place of peace; this is the soul in state of grace; 5. For what can destroy a virtuous soul, more than pride, vain glory, boasting, envy, which proceed from self love; if I had not loved myself too much, and my own proper interest, I should not be proud, set others at naught, boast of my own talents, and do, or envy an other's prosperity, or care for his preferment before myself, to any dignity, honour, office, wealth or other benefit; and consequently, not build an habitation in my soul for Satan, who is always where pride and envy is; for which, he was cast from heaven, to hell. But by resignation and conformity, being truly observed, we give our will, and all that proceed from it, to God, to be disposed of as his own, and as please him; so that we must do nothing, but according to his will, to whom we have willingly given all power over us▪ by resignation; 6. But you may say; how shall I always know his will, that I may perform, and do it? he has declared it sufficiently by these words; love God, above Math. 22. v. 37. all things, and thy neighbour as thy self; and how to love God, above all things; he hath showed in the first of the ten commandments. For said he, thou shalt love thy Lord thy God, with all thy Deut. 6. u 5. heart, with all thy soul, with all thy power and strength. By this you see how to do his will; to wit, that your whole heart, soul, powers, and senses, be only employed in his service, and those things, which are to his honour, and glory, through true love: and to prevent all emulation, and envy; he said, and thy neighbour, as thyself; which if you do; Babylon is utterly brought to ruin, self love destroyed, the city of God, by love of him, and our neighbour, fairly built; and the soul settled with so great indifferency, that nothing can disturb her inward peace; for she cares not what may hap to her, by reason she is resigned to be disposed of in sickness and health, prosperity and adversity, desolation and consolation, all a like as his divine Majesty shall be pleased; for her will is prompt and ready, to be conformable to his in all things; and to desire nothing, but what he is pleased to dispose of her. 7. But to come to, and acquire this holy virtue of resignation, and conformity, you must do, as is formerly declared of humility: As when in your morning prayer, you have considered our Saviour sweeting in the garden of Gethsemany (which is your presence of God, that day) nature apprehending and loathing the cruel torments, which he was to suffer, being than represented to him; yet not withstanding, he said, to his heavenly Father; Father not my will be done, but thine; as if he said; Father, though the torments, be very cruel, and great, which in my passion, and death, I am to suffer, and that my nature doth abhor the pain, yet because it is thy will, I should suffer, I will willingly endure all, rather than give way, to the desire of my nature; thy will shall be done oh Father, Luc 22 u 42. not mine; in which you have observed, his resignation and conformity, to the holy will of his Father; and you do resolve to follow his example, and imitat him, in this virtue of resignation, and to keep your will conformable to his will, and to spend your time that day, in his holy company, using many acts of that virtue, as thus. 8. OH my dear Lord, and Saviour jesus. who in all things, and in all occasions, wert resigned, and conformable to the Holy will, of thy heavenly Father, I do intent to follow, and imitat thee in this; and ever hereafter, to be resigned, and conformable to thy holy will in all things, and upon all occasions, though never so contrary to my nature and william. 9 OH most amiable jesus, the end, for which I am created, is, to serve thee in this world, and to enjoy thee in glory, in the other; how can I serve thee, unless I do thy will? or how shall I have the reward of glory, if I do not truly serve, and do the will of thee my Lord and Master, who wilt reward every one according to their desert, and merit? and what do I deserve if I do my own Ps. 61. v. 13. Apoc. 22. u 12. will, and not the will of my blessed Master? truly nothing, but to be turned of, as an unprofitable servant. therefore, I will be always resigned, unto thee my God, and do thy will, and not mines hap what may. 10. OH my sweet jesus, by thy holy law, which is thy will, I will regulate all my thoughts, words, and deeds, hereafter; lest I should do any thing contrary to thy expectation, or displease thy divine Majesty in the smallest matter. 11. OH my good God, even according to natural reason, and for my own good, and benefit; I aught to prefer thy holy will, before mine, for I know certainly, that thou hast created me, for thyself, and to be with thee in glory, and dost desire my salvation, more than I do myself, and dost love me more than I myself; if thy love were not more to me, than my own, I had long since, been in hell; for I knew I should be punished in hell, and deprived of endless glory, by sin; yet not loving my own good and to do my own will, contrary to thy command; I freely and often sinned, forsaking all right, to grace, and glory, and gave myself, under the power of the devil, who night and day doth desire, and seek my destruction, and utter ruin; but thou desiring my salvation, through love; (which I did not) didst, with thy own discommodity, and great pain, by thy Bitter Passion, and lamentable death, free me from all my miseries, and the power, and slavery of Satan, making satisfaction, to thy heavenly Father, for my sins, and all those grievous torments, and punnishments which I deserved, and had for ever suffered, if thy love had not thus prevented all; so that what I was destroying in myself, thou wert repairing; and what I was condemning, thou wert saving; all which, in reason, oh true lover of my soul, giveth me plainly to understand, that thy love to me, and care of my salvation, is fare more, and greater, than my own; wherefore I will ever hereafter, resign myself to thee; and leave myself wholly to be disposed of, according to thy holy will; 12. Moreover, my dear and loving jesus, since thy desire (as thy Apostle doth affirm) is, that all may be saved, 1. Tim. 2. v. 4. and none to perish, or be damned; thou wilt according to thy mercy, wisdom, and providence, give unto every one, such necessary means, and helps, with which, they cooperating may be saved; powerfully and sweetly disposing all things, to that end; therefore my God, what shall please thee to sand, shall be welcome unto me, as most convenient for my salvation. 13. OH my Gracious Lord, my hearts content, and joy, since thy care is such, and thy love, so great to me, and that really and truly I found myself, to be more thine, than mine, by creation redemption, conservation, and many other titles; It is fitting, thou shouldst dispose of thy own according to thy will and pleasure: I do therefore resign my self, and will have no other will, but thine, to be done of me. 14. Also my only good, dear jesus, since thou knowest best what is sitting, and necessary for every one, to come to glory; and wilt sand the occasions to each one, by, which, they may deserve it; hereafter in all occasions, and occurrents, I will suppose, and say; by this, my God will have me save my soul, and come to glory, his holy will be done; nay my God, though it be a thing very harsh and contrary to my nature; I will with content, and conformity, thankfully accept of it. 15. OH most powerful and merciful Lord, who dost all things for the best, (and therefore some have health, and wealth; others, none of both; some, honours, and dignities; others, calamities, and miseries; some, comforts, and consolations; others, crosses, and temptations; some, many children, and nothing to leave unto them; others, great richeses, and no child, to enjoy them; now famine, than plague, here wars, there peace, and so of other things, which we daily see, proceeding from thy holy ordinance, and not as some will seem to say, that these things do but casually, or accidentally hap; not, not, it is not so, but all, are ordered by God's divine providence, (who knows the disposition of all, disposing and dividing to every one, what is most convenient, and may conduce to that glory, for which they are created,) if thou shalt sand me prosperity spiritual or temporal, thence I have an occasion, and motive, to be thankful, love, and serve thee; and not offend thee, being so gracious, and bountiful unto me; likewise, if thou shalt sand me adversity spiritual or temporal, with thanks I will content myself, because it is thy will, it should be so, who know'st best what is for my good; and withal, I will accept of it, as a true token of thy love, well knowing, that they who are 2. Cor. 1. v. 7. partakers of thy adversities, and tribulations in this life, in glory shall be partakers of thy joy, and consolations. 16. I am thine, not mine, dispose of me, my God, as shall be most to thy glory, and my good; it is fitting, my dear Lord, thou shouldst do with thy own, what, and as best pleaseth thee. 17. I cannot oh Lord, dispose of myself, contrary to thy will, being truly thine, without doing thee a palpable injury; fare be this from me, my God. 18. OH my dear Saviour, in all occurrents, I will say, with thy Holy Prophet, my heart oh Lord is prepared, my heart is prepared, I will sing and say a psalm; Ps. 56. v. 8. that is, my heart oh God is prepared to live and die according to thy will; and to suffer what adversities shall fall on me, with resignation to thy will; I will sing with joy, and not repined, I will say unto thee, a psalm of praise, and thanks, for all. 19 OH my God, what can be ill to me, that cometh through love from thee; come than what may; thy will be done of me. 20. If thy servant job accepted with thankss, the bad, as well as the good, to conform his will, to thine; much more o jesus I aught to be indifferent, and to accept as well of crosses, and losses, as of comforts, and prosperity; and will hereafter. 21. OH Lord, I do often desire, what may be my destruction, not knowing what is most convenient for my good, I will therefore hereafter, leave myself to thy disposing, and content myself, with what shall hap; as coming from thee because thou know'st that, to be best for me. 22. OH dear jesus, what injuries, reproaches, and abuses didst thou not endure, with content; to conform thy will, to the will of thy heavenly Father? why than, should not I, my God, in this imitat thee? 23. OH Sweet jesus, the Scripture saith, that to do the will of thy Father, stood joan. 4. v. 3▪ thee in stead of meat; as if thou saidst, to do my Father's will, doth comfort me, fare more than meat; I will therefore my God, do thy will, in all things, and not mine, and take content and comfort in so doing. 24. OH Lord, in all tribulations, and crosses, I will conform my will, to thine, for I do know, that thou dost give the greatest glory, to those, that with resignation, and conformity do endure the greatest troubles. 25. OH Sweet jesus, all crosses, shall be to me most grateful: for I esteem them true tokens, of thy love; for thou dost most chastise, whom thou dost most love, for their greater merit and glory; 26. OH most loving jesus, I do confess, that to do thy will, in this life, and conform ours, to thine, in all things is the highest, greatest, and most acceptable service, that can be done to thee on earth, grant me this oh Lord 27. OH jesus, true comfort of my soul, by resignation to thee, in tribulations, and adversities, the fidelity, and love, of thy true servants, is most known; I will never therefore esteem myself to love thee, without this holy virtue; 28. OH true lover of all virtuous souls, my jesus; who in all thy life and death, wert resigned to the will of thy heavenly Father for my instruction; now in the presence of thy holy Angels, I do renounce my will, my proper judgement, and myself, resigning all that I am, unto thee, to be wholly, and solely, thine; and disposed of, as thou wilt; for being resigned, and conformable to thy will, in all things; nothing can disturb me; I shall in all occasions, be quiet in mind, patiented, in adversity, thankful, in prospetity, contented, in distress, and poverty, joyful, in temptations; faithful, in all probations, and constant without fear, esteeming all as gain, for love of thee Grant me oh dear jesus, this blessing, this gift, this blessed and (to thee) most acceptable virtue; that in all what soever, I may be resigned, and conformable, to thy holy william. 29. I have here, dear soul, laid before thee, an example, in these two virtues; the one belonging properly to beginners, the other, to the proficient, that you may know, how to use the practice of other virtues, with the daily presence of God, according to this form; for thus the knowledge, and habits, of virtues, are acquired; souls become familiar, and in favour with God; mortified, in their passions, and senses; stayed, in their actions, modest and composed, in their behaviour, moderate, in their speeches; sweet and affable, in their conversation; and circomspect, in all their proceed. and thus the garden of the soul, is well ordered, the flowers brought to sprout, and show themselves; and when the heat of the sun of justice, or the love of God shining upon them, doth penetrate the earth, they open, and give forth some breathe, of their sweet odours, even before they come to perfection. THE FOURTEEN. CHAPTER. How, in several ways, to use the presence of God in Prayer. 1. IT is formerly declared what the presence of God is; and how to keep it in mind daily, intellectually, or imaginatily, and apply it to the practice of virtue. But in this, you shall know, how after diverse manners, to use, and practise it, in mental or vocal prayer, and chief in mental prayer, which in this state, is most used; 2. First than, you must understand, that God is in his creatures many ways, by his power, presence, and essence; by his power, preserving them in that being, which he gave them; by his presence, as Lord of all, and witness of what they do inwardly, or outwardly; whose knowledge even of their most secret thoughts none can eat; by his essence, concurring, and cooperating with them in all their actions; so that without his concurring they cannot have the lest motion; after these manners, he is, as well in sinners, as in the just; but he is in the just, by an other special way, to wit, by grace, sanctisijng and adopting them, to be the children of God; 3. Moreover, in some just, he is in a more eminent manner, than in others; as in those who follow a retired, and spiritual life, by some special favour, as inward illuminations and consolations, in others, by certain influences of his divinity, clearing the understanding, in the knowledge of truths, and inflaming the will, with the love of God, and those things, which are eternal; also, he is in us, in the most blessed Sacrament of the Altar, when we communicate; for said he, behold I am with you to the world's end, to him here, we may have an easy access in all our distresses, and necessities; Matth. 28. v. 20. for he is delighted, to be with the sons of men, and therefore, he ordained this Sacrament, that he might never be absent from them; all these ways, and manners (though others, there are) your faith doth teach, and you may practise. consider God in all thy ways and he Prou. 3. v. 6. Act 17. u 28. joan. 14. v. 23. will direct thy steps. in him we are, we live, and move, the Apostle saith; and he, yea, and the most blessed Trinity, is in us; we will come unto him, and remain with him, these are the words of God. 4. OH what a comfort, this is to all Christians? to know certainly, that they have within them, so happy a guest and lodger, (if the fault be not in them) God omnipotent, their creator, Lord, and Saviour, for as the soul giveth life, and operations to the body, God giveth being, life and operations to the soul; and there maketh his kingdom, seat, and throne, if sin doth not hinder it, aught not we than have in our hearts, in all places, and at all times, a great respect and reverence, to this our Sovereign Lord, and King, whom we certainly know to be present? oh how dare we do in his presence, what we would blush to do, before a mean man? oh what can be more forcible, to 'cause us to forsake, and abstain from sin, than to consider his divine Majesty present▪ and what can move us more to a virtuous life, and all perfection? 5. God said to Abraham, walk before Gen. 17. v. 1. me, and be perfect, as if he said, in all thy ways, keep me present before thine eyes, and that will 'cause thee become perfect, and acceptable unto me; Old Tob 4. v. 6. Tobias gave to his Son, this advice, saying: all days of thy life, have God in thy mind; for he knew right well, that this would be a bridle to all his passions, and inclinations; it would keep him from sin, and forward him in the service, fear, and love of God; so that you see; that it is of very great importance, and benefit, to keep daily the presence of God, in mind; but now let us go to the practice of it, in prayer. 6. Some there are, that in prayer do begin to think upon God in a general manner, and in a confused way, not descending to any particular, and they consider many good things, not fixing steadfastly upon any one; but going from one to an other calling to mind the sentences of Scripture of the Holy Fathers, and adorning all, with many learned reasons; but all this remains only, in the understanding, and they take content; and pleasure themselves, in those fine discourses, and conceits, more than in any pious affection; so that in this, there is some want of humility, though not of vain glory; for the understanding, fed, with these sentences, and reasons, taketh a complacence in them, and conceiveth well of that discourse, that it is learnedly done, and attendeth to the curiosity of it, and not to move the will, to any pious work, to please and love God; and this is the greatest cause why many do not profit in prayer, and virtue, after the use of prayer, for twently years, more than in the first year; by reason all is in the understanding, and they content themselves with discourse, and seldom fall to imitation, mortification, good purposes, and resolutions, to gain this, or that virtue; or over come this or that vice; 7. But howsoever, to spend time in thinking upon good things, and keeping the mind from vain, and idle thoughts, is meritorious, and beneficial; for their intention going to prayer, was good, and for God, Our Holy Mother S. Teresa saith, that though learning be very good, and helpeth, and comforteth much, before, and after prayer, yet being there, before the eternal and infinite wisdom of God, it must be for that present, set a side; for humility, and simplicity, there, is of more force, and value, than many speculative, and learned discourses; Therefore she adviseth that going to prayer, and placing yourself in God's divine presence, without wearijng the understanding, with long discourses, searching here, and there; this, and that, or using any framed, or composed speeches, or reasons, simply, and humbly, propose your necessities, to his divine Majesty, acknowledging his goodness, mercy, and benefits done to you, and that even than, he doth so graciously admit you, to his presence, notwithstanding his high majesty, and greatness; and your vile condition, and baseness; and calling to mind, that, what he suffered, was for you, (if your meditation was of the passion) and merely of love, without any merit, or desert, on your behalf; and than, with all submission, desire him for that love, and what he suffered, to grant your request, and give you grace, not to offend him more, but to return love, for love, doing what service you think, to be grateful to him, this is a compendious, and good way of prayer. 8. Note, that as I said before, the more in prayer you humble yourself, (acknowledging your own unworthiness, ignorance, and insufficiency, and all good, and the honour, glory, and praise of all, to be due to God alone, and confessing, even those good thoughts, which than you have, to be from him, as truly they are) the more is your gain, and spiritual profit; and the better, and more efficacious your prayer. 9 For this good himility hath, that it maketh one grateful to all, but much more to God, who giveth his grace, and other favours plentifully to the humble souls, which he doth deny, to those that do presume of their own wit, and sufficiency, by reason of their learning, and ability, in discoursing well, in prayer. But whether this meditation be of the humanity, or divinity, as of God's attributes and perfections, to wit, his power, greatness, wisdom, goodness, etc. (which in deed well considered do delight, and feed the understanding very much) always, descend to some one point, and thence consider, what it availeth you; and infer, that you aught to be thankful, love, serve, and praise God, who is so good, and bountiful unto you; and than make good purposes to do somewhat acceptable to his divine Majesty; as some penance, to serve him, with more diligence, and care, than formerly; to keep a purer conscience from any sin, that may displease him; to amend some vice, or imperfection, or exercise yourself, more exactly, in some virtue; for want of so doing most that use prayer do come to little mortification, of their passions; less profit in virtue, and no great feeling of the love of God, and true perfection. 10. Many do use, in prayer to consider themselves compassed, with the divinity, and that they are in God, which is a very truth, and it is a good way of prayer, and nothing troublesome though more subject to distractions, than that of the humanity, by reason we beholding the humanity, or any point of it we have somewhat within the reach, and capacity of our senses, that we may apply our understanding to, and employ it, with rest: but in the other, being beyond our reach, the understanding is like to one swimming in the middle of a great sea, not seeing land, nor knowing well whither to go, or to what side to turn, but swimeth here and there in hope of some resting place; or as our Holy Mother saith, the understanding considering the divinity, is like unto a bird flijng here and there, and can found no resting place; so that the understanding is (as we may say) a stray, and its thoughts, many, and unsettled; 11. Also in this manner some do endeavour to ascend so high with the understanding, that they labour to suspend it, from working, so to remain in contemplation, keeping themselves passiuly, that God may work in them; which our Holy Mother doth not approve, by reason, it hath some want of humility, for they presume to reach higher, than God is pleased to carry them; and the understanding being forced beyond his capacity, leaveth the will in aridity, without any benefit; for the will followeth with its affection, the knowledge of the understanding; 12. Therefore in the name of God, let the understanding work with humility; until his divine Majesty vouchsafeth to elevat it, and set it, at rest, in true contemplation; for, when he is pleased so to do, he presenteth the object, and that, which without force, or violence, sweetly suspendeth the understanding, and keepeth it employed; as long as he seethe it good; and no longer, it can remain so; 13. As for the imaginary presence of God, you may conceive him present, without you; before you, or at your side, you looking on him, and he on you; and in that manner make your prayer, by a humble discourse or consideration of some part of his life, or passion, for as is said, your beholding him, suffering for love of you, to make satisfaction, for your sins, will be a motive, to stir you to a tenderness of heart, to take compassion upon him, in that case; to grieve for your sins, which were the cause of his suffering; and to do some penance, in satisfaction of them; with many other good effects, and resolutions. 14. But observe, that some do in a repide manner, consider the passion of our Saviour, not as a thing present, but passed long since; neither do they consider his dignity, that suffereth, but in a general manner that he suffered for them, and for all men; they ask him forgiveness for their sins; and so end▪ but they aught to consider carefully his dignity, the greatness of his pain, with what love, and for whom, he suffered all; for in this manner, it will be more moving, and profitable; 15. Others are of a more liuly apprehension, and do conceive our Saviour, as than sufferring, and the jews than acting their cruelty against him; they seem to see his flesh there torn, the blood running freshly down over all his sacred body, they consider his love, and the greatness of his pain; and that their sins were cause of all; they are vehemently moved, their heart with grief is ready to burst, they sigh, and sob heavily, the tears run in great abundance from their eyes, love doth melt them, inwardly; they do not apprehended, nor fear any austerity; their resolutions to do somewhat to please God, are many, and great; they are never satisfied with mortifications, pennances, and punnishments, against themselves; and if they be not hindered, and moderated, by their director, with undiscreat zeal, they over load the poor body, and soon bring themselves to sickness; this is much to be esteemed; though it may proceed from the devil; for these feelings are for the most part in the sensitive or inferior part, of man; and discretion, must be used, in all their proceed; they must not force themselves in prayer, to more tears, or to more sorrow, but follow the instructions, laid down in the third chapter of this part, let them not make too much haste, they must do things, by degrees, their outward austerityes, must not be great, and chief, such as may hinder their health; but the mortification, of their senses, and passions, rigorous; 16. Others can do none of all these, and they overlabour and tire the understanding, endeavouring to frame some representation of our Saviour's divinity, or humanyty, yet can do but little, or nothing; at lest to continue, for any time; but howsoever, they discourse, and speak to him, (the light of faith only guiding, and instructing them, that he is there, and doth hear and understand them, as truly he doth,) and though they grieve to see their own little sufficiency, and capacity, yet they do not desist, but go on, and by the inward motion, and devotion, they feel him present; this their labour is of great merit, and to God very acceprable; for it is the work of a loving, and resolute soul, it being done with so great difficulty, and aridity; and our Saviour doth often recompense it, with perfect contemplation; I think, that I spoke of this in some other chapter, yet it is of so great importance that it cannot be to often repeated; 17. Others do frame the presence of God, their desires are great, and they would feign do somewhat, but they know not what to do, what to say, or what to ask; this commonly is the case of beginners; let them read the sixth and seaventh chapters, of this part, and follow the advices had there, and they may make good resolutions, and purposes, to serve, and please God, and do some small pennances; for these may be done without great discourse, or art, and they will give some satisfaction, to those swelling desires, and bring them, to a calm, and settlement. these are said of the outward presence of God; and note, that to help themselves in prayer, it is necessary, that they be prompt and ready in making acts of all virtues, which are gained by the practice, and use, of them. for with them, they may pass the time of prayer, either in their greatest comforts, or greatest aridity, and they will inflame the soul, with the fire of the love of God, and penetrate the heart like so many darts. 18. Now let us consider how inwardly we may keep the presence of God, in prayer; for though the other; be good; yet this without any comparison, is fare better, more moving, and beneficial; and they who use it, do soon come to contemplation, natural, and supernatural; we call the other presence of God, outward, by reason the thing represented, is conceived to be outward, as before you, or at your side in the place, where you pray; but this, is called inward, by reason the object, or thing represented, is conceived to be with in your body, in your heart, or the centre of the soul; as for example, suppose the eyes of the soul, to be resident in the head, and from thence, to look upwards when you consider God or his saints to be in heaven; and to look downward, when you consider hell, or Purgatory; and to look inward, when you consider God, to be in your heart, or in a more private room further in, as in the centre, or most intimat part of the soul, it is not easy to make this to be understood: but however, I will do my best endeavour with God's assistance, to declare it, that it may be conceived; 19 The understanding as is said using his operations, is perceived to work in the head, as in his own seat, and looks, as from a height and a fare of, into the heart, or inward of the soul, where he doth, see God to be, either imaginarily, or intellectually, as our saviour's humanity, or some great light, for the divinity; and though, betwixt both, there be a great distance, yet he doth address his speech unto him; and few go farther in, though they practise prayer for many years, by reason of too many visitations and frequentations of worldly, and vain thoughts and objects which keep them there employed; the cause of this, is; little mortification of the senses, and passions; 20. But purged souls, may go forward in, and get down the stairs to the antecamera, or drawing chamber; for they are not busied nor detained with worldly imaginations, they bade them adieu, and now all their endeavour is, to please this their Lord, and to come into the room, where he is resident that face to face they may speak, and make their cause known unto him, now having good leisure, and opportunity; 21. Hear the soul gins to work understandingly, feelingly, and sincerely, though as yet she be not come where he is to be seen face to face, but he is, as, within a curtain, or at lest they may observe that they speak as being in a good distance from him; here you may perceive plainly that the understanding is parted from his own house, that is, the head, and is speaking in the heart▪ the head not being more minded, or thought of, and the other senses, do follow, and all doors are commonly so shut, that no stranger or worldly thought, can get in thither; here the soul is nearer to the presence of God; is more recollected than formerly, the understanding, better settled; the knowledge, clearer, and more perfect; and the will, better, and more seriously affected; and all the senses, well employed, and contented; in so much, that they easily forget their outward functions, and operations; for the joy, which they here enjoy, is greater, than what they could have, from their outward objects; and this doth 'cause them, with the other powers, to give their inward attendance, though they often return to their own; they that are go so fare in prayer, may know this to be so; for if they be applied, and looking on Hear the eyes of the soul are somewhat fixed in a King of contemplation. the presence of God, as is said, though the outward eyes, be open, and a book placed before them, they know not a word, but they see the letters without taking notice or reflecting upon them, by reason of the inward attention. 22. All this is said, to give some way, to understand, how the soul, doth by degrees, bring the powers, and senses, within herself, to help her more fully, and quietly to apply herself to her negotiation with God; 23. At last, and not without labour, and long practise, the soul getteth into the secret room, fare within herself, attended with her powers, and senses, where her beloved spouse is; here, the attention is so great, that they easily forget, not only their own functions; but also, all things of the world, here the soul, is in contemplation, the understanding in great admiration, the will sweetly, yet strongly affected, and united, by love; the memory, is at rest, mynding nothing, but that only, which is present, in which she is settled, the other senses, gives their attendance, so carefully, and with such content, that they are a frayed to move, or stir; but all do expect there like so many waiters, or pages, to see wha● the conclusion will be, betwixt their lady, and her beloved, whom they attend, and see in great privacy, and content to gather. the inward illuminations, are many, the consolations great, the content and satisfaction, which all enjoy, cannot be expressed, and thus deeply recollected, sweetly affected, and joyfully by love united, the soul doth remain his captive, until he be pleased to set her at liberty; this is the highest we can come unto by our labour, and industry with the grace of God, for without his grace our labour is in vain. 24. This perfection of prayer is not suddenly gained, but after long exercise, and practise, of mortification, of our palsions, our outward and inward senses with great purity of conscience; true it is, that by great diligence some do acquire it sooner, than others, being fervent and courageous; and when God is pleased, he giveth this gist, to beginners; for I have known those, that in less time, than a year, did attain to it; but commonly, it is acquired by degrees, experience of the inward joy, inviting and sweetly, inducing the powers, and senses, to run inward, at the lest call of the ●oul, when she is desirous to be in private with her beloved; for as pleasure, and de●ight, do allure all creatures, to their operations, so the sweetness, and great content, which are had in God's presence, Commonly they that go so fare, have some degree of supernatural prayer and conversation, causeth all the powers, and senses, willingly when the occasion is offered to loathe outward objects (whence, they get no such satisfaction) and go inward, to be partakers, of the joy, which is there had; 25. These are the most common ways, to keep the presence of God, in prayer, (though there be other ways, by which God doth lead souls) out of which, beginners may make choice, of that, which is most agreeable, to their disposition; that in prayer, they may not run at random, as we say, and tire the understanding, to search what in the very beginning, they may fix upon; and so go forward, until God, with his grace and assistance, bring them to this perfection of prayer. 26. It is observed, that what custom a young colt, or horse doth get in the beginning, when he is broken, he commonly doth hold during life, whether it be good, or bad, and hardly afterwards, by any industry, can he be brought from it; even so, what custom you give yourself unto from the beginning, in observing, and keeping, the presence of God in prayer; the same the soul will always desire, be it good, or bad; therefore it will be requisite, to begin with a settled way, that beginners may not easily err; and to this end, so many manners, and ways, of the presence of God, and so many parts of mental prayer, are laid before their eyes, that a certain and constant method may be, by every one observed. 27. Note, that though Moses in King Pharao's house had the favour of the King, and worldly content; yet he had no blessings of importance from God; until he forsook the Palace, and went into the desert, or wilderness; where by the practice of prayer, he become familiar, and inward with God; and at length, his divine Majesty, desirous to free his own people, from the slavish bondage of Pharaoh in Egypt. appointed Moses, to be their captain, to lead them from Egypt, and the thraldom, of Exod. 3. that tyrannical King, to offer sacrifice, unto t'him self, where he appointed: which in Egypt they were not, permitted to do; this Moses did undertake, and perform; God working by him, many strange wonders, to the confusion, and ●errour, of all those of Egypt. 28. In like sort, though thou hast the world at will; if thou art desirous to have God's familiarity, and conversation, and the blessings, favours, and sweet content which he is want to give to his servants; go with Moses into the desert or solitude, (for in King's Palaces, the noise of cities, or multitude of people, this happiness is not had) forsaking King Pharao's Palace, to wit, the world, the trouble some Noise, of people, the multitude of vain thoughts, imaginations, disordered affections, and inclinations, by a sweet retirement, of all thy powers, faculties, and senses, within thyself, as is said '; for in that solitude, thou may'st have, and enjoy the presence, and familiarity of thy heavenly spouse, that great God of glory, who can make, thee captain, to free his people, to wit, thy powers, faculties and senses, from the thraldom of Egypt, this vain world, and the slavish bondage, of Satan; that on the Altar of thy heart, with joy, and true content, thou may'st offer due sacrifice of love, thankss, and praise, to his divine Majesty, the God of gods, and Lord of hosts. 29. It is admirable, to consider how many hundred thousands, yea millions of all sorts, and sexes, that forsook the world, and betook themselves, into solitudes, and deserts, to enjoy this content; whose exemplary lives, rare, and heroijck virtues, and ever to be admired perfection, do remain to all posterity; for though for God's love, they lived austerely, and died, in holy poverty; their memory, fare more, than that, of the great Emperors, Kings, and Princes of this world, is by all people, honoured; and their festival days, with joy, and glory, in the whole Church of God, celebrated, according to that of the Prophet; the just shall be remembered for all Ps. 111. v. 7. eternity; and those great ones left in oblivion. 30. This is a strange secret, and enough to convince all heretics, to see so many kings, Princes, Nobles, Queens, and ladies forsake their kingdoms, and Sceptres; their callings, honours, and estates, though never so great, and vast; being so tenderly bred, and brought up; and become abject in the house of God, among poor friars, and nuns, contemning all, for the love of God; and themselves most, rather than live in the tabernacles of sinners; that is, in the pleasures of this world. and others though they lived in the world, they were retired from it, as in a solitude, but the more they humbled themselves, God did exalt them, the higher, in glory: and many of them, become even in this world, great, and miraculous saints, as you may read in the volume of the lives of saints. He that toucheth the pitch, shall be defiled Eccli. 13. v. 1. by it; therefore they forsook the world. THE XU. CHAPTER. How to examine your profit, or progress, made in Prayer. 1. AS it is of importance, to know how we proceed, and what we do, in prayer; so it is, to know, what profit, and progress, we make in prayer; the first you have seen, by what is said of prayer; this other, you shall see, in this chapter, for thence you shall be able, to give an account to your director, of your spirit, and prayer; and he may know wherein, and how, to examine and direct you; which will be a comfort, and satisfaction to both; 2. First, examine, whether you go to prayer, for any consolations, or other proper interest, or no; than, what doth most bring you to it; than, whether you go to prayer, with more willingness, and alacrity of Spirit, than you were want; than what facility or difficulty, you found in the use, or practise of it, whether you do commonly make all the parts; and whether you be troubled with, distractions, and idle thoughts, and of what kind are the thoughts; than, whether you have these distractions, through negligence, willingly, or unwillingly; whether instantly, when you take notice of them, you do reject them, and have a remorse of conscience, for them; or not make any great matter of it. Than, whether you do use to have recollection, and in what part commonly of prayer do you feel it, what doth most cause it; whether it be of continuance, or for any long time, or no; to all this the former chapter will give you not a little help. 3. Secondly examine, whether your prayer be with discourse, or no; if with discourse; whether you are easily or hardly moved; and what doth most move you; and to what are you most moved; whether to compassion, compunction, penance, fear, love, this or that virtue, or hatred of some vice; and whether you be vehemently moved, or no; if it be without discourse; how do you employ yourself all the time of prayer; whether in resisting idle thoughts, making of acts of virtues, or giving God thankss, and making good resolutions, and purposes; to this the 4. chapter of this part will help very much. 4. Thirdly, whether the understanding, at any time, omitting the noise of inward words, can rest, sweetly beholding the object, and for how long? whether this, be with content, or no; whether you found a desire to continued in prayer, (though you have little comfort in it) only to please God▪ whether it be displeasing to you, to be kept, or hindered from prayer, at the due time; unless it be, for obedience, or charity? for than we must leave God, as is said, for God, and some are glad, to get an occasion, to be kept from prayer, when they are to go to it; which is no good sign; than whether the manner of your prayer, be with the presence of God inward, or outward? whether most of the divinity, or humanity; whether you spend more time in the affective parts, than in the others; whether after prayer, you found your soul continued in the presence of God; or have a memory of him? and how long doth it continued? and whether (without procuring it) your soul in doing outward things, be mindful of God, have some pious affections, or is producing acts of virtues, or is speaking with God; and observe above all other things, whether in prayer, but chiefly after it, you found a humble disposition, and a loathsomeness in your self to be esteemed, or well spoken of? for the prayer which is not accompanied, with this virtue of humility, is to be always suspected, though never so high; and not to be esteemed of any great importance; whether you found yourself with a havinesse or dullness; or lightness, and serenity of spirit; whether you found your soul in love with God, and whether this love, be free, and with sincerity, and not a coacted, or forced love; and whether the soul doth incline to amorous acts, and delight rather in them, than in discourse? than, what time you do use to spend in mental prayer, morning and euning? 5. Fourthly what sort of prayer, you do use; whether natural, or supernatural; that is, acquired by your labour, and practise; or infused by God; than, whether it be habitual, or transitory; that is to say, whether that infused prayer, is given you only for that one, or more times, which I call transitory; but that which is habitual; without any industry or labour on your part, doth as soon as you place yourself to pray, put you in a sweet recollection, you have him present, with whom you may speak, and matter to speak of administered, you not knowing how; and this is usual whensoever you go to prayer, if it be infused, and habitual; and mark, that the presence of God, which is there, and than given unto you, bringeth with it, so great a certainty of his being present; that it procureth with one look on it, an admirable and reverential respect, with great humility in the soul; towards God. 6. Fiftly, (if you have any visions or revelations,) examine whether they be inward, or outward, imaginary, or intellectual, with words, or no; also whether you have sweet smells, or noisome; a delightful alteration in your body, hear music not knowing how, or whence; whether you have extasis, or rapts, and what you feel in them; and whether you have the degrees of prayer, with their effects, which are mentioned in the third third part of this book, or, any of them. In all this, and what soever else; be careful, to acquaint your director, with what passeth; be very silent, and do nothing without his advice, and approbation; for so doing, you shall hardly be deceived by the devil, or err much, in your proceed; this our Saviour told to our holy mother S. Teresa, as she affirmeth. Moreover by conference of those things, with your director, you shall learn to understand, what you do, well, or ill in prayer; and be the better able to express yourself, in declaring your mind, and those spiritual thing, unto him, which are obscure of themselves, and not easily under stood, or explicated by the very learned, that have not experience in themselves of them; much less by others not learned, 7. Lastly examine, how liuly is your faith, and what confidence you have in God, that he will grant, what you desire; this is of great importance; and whether your love to God, do make you careful to eat the lest imperfections, and to be imagining, and inventing ways to please him, more and more, daily; 8. I have known some (though in the world, and many occasions) given to prayer, and mortification; and I believe, there be many, that have made a good progress, in prayer; and have somewhat of that, which is supernatural, not knowing of it; nor what they do: by reason, they want a director, to understand them; and they want knowledge, to examine their manner of prayer, or spiritual profit; or what they feel; and therefore they think that they do nothing, in prayer, that is good; because they do not discourse; though they found a great quietness, inward content, and satisfaction, not knowing how, or what it is; and often they omit their prayer, thinking their time lost; and so they go backward, and not forward; and the devil is not wanting, in like occasions, to trouble, and tempt them, and persuade them, to omit their prayer; as being nothing beneficial to them, and there, they lose; where, they aught to gain. 9 For, not to go forward in God's service, is to go backward; and our soul in this world, is like unto aboate, which must come to its port, forced against a strong current, or a swift river, by great art, and industry, of the boatmen, always one beginning to put on, before the other doth end, his action; so that there is no intermission, or desisting, but a continual forcing on, until they arrive at the intended place; for if all desist from work, never so little; the boat is carried away, with the violence of the water; in so much, that what in a long time, with great labour, they gained, of the way; they, as it were, in an instant, do lose. it is the same with those that desire to be virtuous, and acquire perfection; for they are forcing the boat, of their soul, on, forward, to it, with great art, and labour, against the swift, and strong current, of their natural appetites, inclinations, disordered and unmortified passions: but if they desist, never so little, or omit their excercise, at any time, and their vigilancy over themselves; they are forcibly carried away backward, to what nature doth desire; and what they gained in a long time, is suddenly lost, and hardly recovered; Therefore we have need of helpers; and helps, of necessaries, to forward us, against so strong a current; to which, there is none like; the helpers, are God, your director, and spiritual persons; the helps, God's grace, devout books, daily practice of virtue, with the presence of God, mortification, and prayer; with one of these, you must be in continual action, and than doubtless, the sweet breathing wind, of the Holy Ghost, with this your labour▪ and diligent care, will bring you at length, to the happy, and desired port of perfection. 10. And by reason your enemies, the world, the flesh, and the devil, are witty, strong, and vigilant, and do give you many daily battles, you must also examine, how you do overcome them, in occasions; and what arms, and weapons, they most fear; for of this, and your diligent care; your safety, and security, doth depend; so that you must often consider, what may be offensive, and what defensive, how to annoyed, and how to prevent; because your life on earth is a continual warfare. for if at any time, you grow tepid, and job 7. u 1. negligent, you stand in danger to be surprised, and lost, by those cruel traitors, who continually, do watch, meditate, and intent your utter ruin. 11. I do therefore advice, that commonly in prayer, you examine what you do; whether you go forward, or backward in God's service, according to your thoughts, words, and deeds; and every day, make new purposes, to amend this, or that imperfection, though it be never so little, or small; and do some particular thing to the honour, and glory of God; in thankss, and token of gratitude, for his blessings, and benefits; as to kiss the earth three times, in honour of the Holy Trinity; or five times, in honour of the five wounds, of Christ our Saviour, who for love of you, was so wounded; or to stand, or kneel with you hands stretched forth, in a cross, while you say the litanyes of our blessed lady of Loretto, or the Psalm of Miserere mei Deus, or five Pater's and Aves, or a creed. and such like small things; for believe me, these will make you mindful of God, and yourself; and augment his grace, and love in your soul; and encourrage you, to higher matters; and it is a sacrifice, to his divine Majesty, very acceptable; and you must be in continual war, with the vice, or passion, which doth most molest you, giving it, no rest, nor quatter, as is said before; until you overcome, and subdue it, that you may have the full dominion, over it, and keep your inward house in peace, and all subjection, to God▪ and his Holy laws; thus you shall know, how pure, and clean your garden is; and to what degree of perfection, your flowers are come; and you shall be the better able, to give an account of all to your director, of which, and his good direction, your good, and spiritual profit doth much depend. THE XVI. CHAPTER. Of the unitive Way, or state of the perfect. 1. Dear Christian soul, you have seen, in the two former states, how the garden is digged, purged, squared, and how the seeds are sown, and the plants, set, and brought to growth; so that, every flower, may be discerned, one from the other; and that the garden is grown pleasant and delightful; but in this state, you shall see the flowers, with the heat, of the sun of justice, open; their beauty perfectly appear; their variety, rare, and wonderful fair; all breathing forth their sweet odour, and fragrancy, without measure; which in deed, is so delightful, that it brings the world, to admiration; for here the light is so pure, and the knowledge, so great, and perfect; that humility, is most profound, contempt of ourselves, and all that is not God, in a very high degree; honours, and proper esteem, quite trod underfoot; poverty of spirit, in very great request; and charity, as lady, ruling, and directing all, with true resignation, absolute abnegation, in sincere love, and conformity to God's divine will, in all things, without exception; in all which, true perfection doth consist. 2. An example, and a perfect pattern, of these three states, you shall see, in one, and the same body; to wit, Blessed Mary Magdalen; she few days before, walked the streets, with such pride, glory, and beauty; that as a beneficial servant, to Satan, she alured to sin, the hearts, and affection, of those, that with pure eyes, did not behold her; she was a foul garden plot, wherein all vice was got; but by the preaching of our Saviour, she understanding her woeful state, and lamentable case; to purge and make this garden plot, clean; first, she doth cast of her rich and vain attire, them barefooted, meanly clothed, her hair about her eyes, along the street she goes, and enters among strangers, where our Saviour was invited to a feast: and in the view of all, casting herself upon her knees, knocking her breast, with sighs, from the bottom of her heart, did embrace kiss, wash with her tears, and wipe clean, with the golden hair (wherein she formerly took pride) those sacred feet, of Christ our Saviour; hereby manifesting her repentance, and inward grief, for her sins; her contempt of herself, the world and all vanity, the desire, she had, to be disesteemed, ill thought of, and despised by all, as than she was by Simon, who invited our Saviour, Luke 17. u 39 as in the gospel doth appear; in this also, she expressed her liuly faith, firm hope, and sincere love, with most admirable humility, to Christ our Saviour, the true physician of her sick, and languishing soul, her only good; than she grieved heartily, that she so foully offended him in all her life: no tongue is able to express her inward sorrow, but her heavy sighs, and many tears, with that outward action, giveth to understand, what feeling she had, in the secret of her heart. 3. She came thither in sin; but where sin, did abound, grace did superabound; she came wicked, she returned justified; she came sick, but returned healthy, well, and sound; she came altogether troubled, she returned, quiet, and contented; she came unclean, and unmortified; she returned purified, and composed; she came a beginner, but become soon a proficient, and by this one resolute action, by which she overcame herself totally; she become truly perfect, united with true love and all conformity, to the Holy will of God; and though she made no noise of words, yet her silent speech, was heard by him, who knew the secrets of all hearts; and therefore he said, thy many sins are forgiven; I have heard thy prayer, and granted thy request, go in peace, and sin not more. 4. At these words of life, sweet was her content, and great her joy, darkness fled, the light of grace appearing in her happy soul; OH how powerful, and operative are the words of God? (go live in peace) oh divine benediction, oh heavenly gift, oh admirable treasure? go live in peace; this peace, did quiet her afflicted, and troubled mind; ordered, and settled her passions, and appetites, in due subjection; composed her senses, and left no place in her, for further war. or strife; her joyful heart, did than melt, with the heat, of the fire of divine, love; 5. OH how fervent, oh how ardent she returned home, where, in private, with those chains of gold, (which formerly were a help to sin) she bruised those delicate shoulders, and tore her tender flesh, with many heavy lashes; retirement, and solitude, in continual contemplation, of divine misteryes, and her great obligation, to God; were her only comfort; she had no other care, in mind; so that she sat with sweet content, at our saviour's feet; while Martha laboured in preparing meat for him, and his Apostles; Mary being at rest in contemplation, and for getting all, that was on earth, Martha taking it ill, complained to Christ, that she did not help her; but he that was more fed with her inward occupation, than with Martha's preparation, did pled Mary's cause, and said, Martha, thou art busied about many Luke 10. u 41. things but Mary about one (which was God alone) and therefore she did choose the best part. 6. Blessed Mary Magdalen, lived thus, increasing daily, in the love of God, and contempt of all the world, until she heard of the apprehending ar●ainment, and condemnation of our Saviour: at which she could not contain herself, nor stop the current of her love, but away she went, where she might behold him; she pressed through the multitude, without, care, of credit; or fear, of death; and though with many cheeks, and abuses, of the soldiers, and others; at last she came where her beloved was, with that heavy cross whereon they were to nail him fast, naked, to the injury of the wind, cold weather, and shame of the whole world, as a malefactor, whom none would acknowledge for any other, nor countenance in any wise; there, in presence of all, she doth expose herself, she doth acknowledge him, draw near to the cross, embrace it, with many sighs, and tears; receive the drops of his sacred blood, falling down upon her; lament his death, helpeth to sheet him; assisteth his burial, and often doth visit his Holy Sepulchre, love affording her, no resting place, until she had seen; and found, whom her soul affected, according to his promise; for he said, he would rise the third day, and she was not defrauded, Matth. 16. v. 21. Math. 17. v. 22. nor frustrated of her desire and expectation; for before he had visited his apostles after his resurrection, he appeared unto her, whose love seemed more, and care greater, to seek after him; and after his ascension, her brother Lazarus, she, and her sister Martha, with others, banished from their native place, came to Marsilia in france, where, in a little cave, under ground, she lived a while; but it was in the city, and 'tis like, that she had some visitations of friends, and others, which was a hindrance to her desire; which was to be busied with God alone; and therefore she parted thence and went to a vast, and high mountain, near the town, where, in a solitary cave, or hole; she lived in contemplation of the passion of our Saviour, and divine misteryes, for the space of thirty three years, not tasting any earthly food, but daily, by the Angels of heaven, seven times, was elevated, and carried in the air towards the kingdom of glory (which she expected) and was recreated with the sweet music, and joyful harmony, of celestial jerusalem, quite forgetting all that was on earth; 7. What more perfect pattern of all degrees of spiritual perfection, can be seen? she put the axe to the root, in the very beginning, and brought down the tree of all vice, and imperfections, to the ground, on a sudden; she had in deed, a strong resolution, to forsake and overcome all; her attempt, (to her own confusion) was great and stout; she came to a speedy conversion, a true resignation, a perfect abnegation, and a total, of what was inward, and outward, mortification. She was a rare beginner, an admirable proficient, and soon solid in true perfection, transformed, yea deified, and wholly united to her beloved, Christ She had supernatural prayer before she came to tbis height of perfection. jesus, in the same spirit, love, will, and desire with him; the sweet odours, of her virtuous flowers, even to this day, do wonderfully delight the whole Church of God; 8. Thrice happy are the souls, that come to this degree, as to transcend all worldly things, and burn with the fire of the love of God alone, the thing is great, but nothing is difficult to a willing mind, that is in love; nor impossible, to so great, powerful, and good a God; these souls cannot hide their treasure, though they would, the inward grace appearing in all their works. their actions, and words, are attractives ro piety, and devotion; and like so many firebrands, do inflame all with the love of God, and desire of perfection; the flowers are open to the view of the world, and their odours, and fragrancy so strong; and their beauty, so admirable, and rare, that all they, that come near them, are comforted, and delighted extremely; they thirst after the salvation of souls, they use all diligence and industry for the conversion of sinners, their prayers to god for them, are many; their pennances, rigorous, and their tears, in great abundance; that his divine Majesty may be pleased, to reclaim them, and bring them from their wicked ways; their whole, and only desire, is, to bring all to serve, love, and praise God; their very conversation is of that sweetness, and emphacy, that such as hear them, are never weary; they think whole days, not hours, through the content they found, and the ravishment of mind, they have, from the sweet odours, and feelings, that proceed from those fair virtuous flowers, which in their garden are seen, love, doth shine in them so gloriously, that what soever doth hap to them, it seemeth to shine with the same, and be as it were of the same colour; therefore in murmurations against them, they are joyful, in persecutions, patiented, in suffering, perseverant; when they are esteemed, honoured, or praised, they are humble, and confounded; all esteem, honour, and praise, being only due to their beloved Lord; their poverty of spirit, is so great, that, not only of the things, and content, of this world; but also of the very gifts of God, and spiritual comforts, and consolations, for his love, they are contented, to be deprived; their resignation, and conformity, is so perfect, that ●hey have no will, but his, they do not more live, but Christ doth live, in them, acting and directing all, that they do; ●e is so enamoured of this garden, that ●e as Lord of the land, takes it to his own possession. 9 OH how inward, how familiar, and ●ouing they are to gether? he says to Cant. 4. v. 1. ●his his spouse, those words of the can●cle; oh how fair thou art my dear, the●e is no spot in thee: he is so taken with ●er beauty, and her admirable charity, ●hat he is even made captive through lo●e, to her: and she likewise, to him; and ●his is so strong, and forcible: that none ●● them can endure the absence of the ●ther, for a moment: for nothing in hea●en, nor earth, can give her any content, out his presence alone, and he likewise so careful, and choice of her, as if ●here were no other in his favour but she ●one: oh what a heavenly happiness this ● on earth? this soul is so in love, that ●he mindeth, nothing but his honour, ●lory, and endless praise; she wisheth ●hat she were all creatures, and that all creatures, were hearts, of love, and tongues of praise, that she might do no other, for all eternity, but love, and praise Christ jesus, her dear, and only beloved, in the highest manner, and greatest extension, that possibly might be; she doth languish, and long to be out of the prison of the body, that so dissolved, she might be with Christ in the kingdom of his glory, for ever: for in this world, ●he can have no true rest, nor content. THE XVII. CHAPTER. How some are deceived, thinking themselves spiritual, 1. IT is said in Holy Scripture, that not every one who saith, Lord, Math. 7. v. 21. Lord, shall enter into the kingdom of heaven, but he that doth the will of out Lord; In like manner, not every one that useth prayer and other spiritual exercises for some years, is mortified, virtuous, spiritual, or perfect, but he o●ly, whose inward and outward senses a●● truly mortified, with a perfect abnegation of himself, and all things of this world, and a real conformity, of his will, at all times, and in all occasions, to the Holy will of God, is virtuous, and spiritual. 2. But our nature is such, that in all events, we are apt to think the best of ourselves, and conceive ourselves to be that, which really we are not; therefore, to discover this hidden diseasse of self-love, and to know truly, what we are, we must be first as is formerly said, in several occasions well tried; and as, and what, in that trial, we shall be found; so, that, and no other, we are; though we think never so well of ourselves; and if ●n those occurrents, you found yourself, to be always conformable, to Gods will, and desire to please him rather than yourself, and do his will, and not your own, and not believe, any thing of yourself, that you have not well experienced, you may be said virtuous, and spiritual. 3. For he that prefers the will of God, ●efore his own, cannot do but well. his was that, which our Saviour did, in is life and death; for when his Mother ●ound him, at the age of twelve years in the temple, after long searching for him, ●nd said, my soon, what hast thou done ●o us so? thy Father and I grieving, have Luke 1. u 49 sought after thee; he said, what is it, that you sought me for? did not you know, that it doth behoove me to be employed, in the things, that belong to my Father as if he said, I came to this world, to do the will of my heavenly Father, and it his occasions I am employed; you needed not to have sought me with such care; for I must do that, for, which I came; to wit my Father's will; in this present occasion. 4. Also when he converted the Samaritan woman at the well, and his disciples would have him to eat some what, knowing that he was hungry; he said, my joan. 4. v. 34 Luke 22. u 42. meat is, to do the will of my Father: and in the garden of Gethsemany, he said Father thy will be done, not mine; though it was, to suffer most cruel torments, and the ignominious death of the cross, and even for the good of those wicked jews who sought his death; this was a trial in deed; for as the gold it the fire, so the just man, in the furnace o● tribulation, is proved and tried, and ●●s virtue truly known; so that a man m●st not trust unto himself, nor think that he hath any degree of virtue, until the occasions hath tried him, and found him so. 5. Some that spent many years in the use and practise of prayer, and other good exercises, finding content, and sweet tears, with a little sensible devotion, not well instructed, and knowing ●o more; think themselves spiritual; for ●hey feel no great affection to the ●hings of this world; they take no pleasure in pastimes, they willingly read good books, frequent the Sacraments, speak of God, and spiritual matters; all which are very good; yet their passions ●re liuly; their appetites, and senses unmortified; but they know it not, by reason, they had no occasions of trial; and ●hey are not sooner in the occasion, than ●t is observed; so that the content they ●ad in prayer, and other exercises, caused ●hose good effects in them; rather ●hen the love of God, or desire of true perfection; which is not had but by the ●way of mortification. 6. It happened, that one of these souls, came acquainted with me, and by chance, we speaking of prayer, she unfolded unto me a great secret, which she ●euer told to any: thinking that it was ● great matter, and that she had received ● great benefit of God, which (for humility) she was loathe any should know, and it was, that she found such content in prayer, that she could continued for a long time in it, and did very little care for the world, and desired me to instruct her, and tell her, how to go forward in the love, and service of God, I saw her good desire, did proceed from that content, and that she used no mortifications outward, nor inward, and therefore persuaded her to meditate upon the passion of our Saviour, and his mortified life, and virtues, as his patience in suffering, his poverty, in wanting even a place to put his head into, and so forth, of other virtues. this seemed very good to her, at that present, but when she went to prayer, and did not use her own manner, nor found those comforts, she would not use my instructions any more, and said it was not a good way, to come to the love of God, so that in stid of the love of God, she was found, with the love of herself, and her own content, and when she thought that she had loathed the world, she found it within herself. 7. For who can say, he hateth the world, and all things, else; and yet, is so in love, with himself, and his own content, that so long, he will be obedient, to his director, or Ghostly Father, as he shall direct, or command, things agreeable to his humour, and desire: and no longer; so that, such do seek their own will, in what they do, and not the will of God; and whereas they think themselves spiritual, they are found otherwise. For as a certain true mortified servant of God, said '; among the things of the world, which thou shalt forsake, remember, and do not forget, in the first place, to forsake thyself. 8. For the world, is not the unsensible things, only; as the vanities, honours, wealth, pleasures, and such like; but also the people, corrupt manners, self love, proper judgement, our own will, our Passions, and senses; all these do help, and induce to sin. this than is the world, to be principally, and most forsaken, and so acquire the love of God, and true perfection; when S. Peter said to our Saviour, behold we have forsaken Math. 29. v. 27. all, and followed thee; what gain shall we have, what shall be our reward? he answered saying, Amen I say unto you; that you, that followed me, shall receive a hundred fold, and life everlasting, he did not say, you that did forsake all, (as many philosophers did, shall be rewarded thus; but ye that followed me; did imitat my life, and virtues, in poverty of spirit, abnegation, humility, patience, resignation, charity, shall have life everlasting. so that to forsake the world, without following Christ, is not sufficient; therefore we must carry our cross, and follow our Saviour, mortifijng our selves, in all things, casting of, old Adam, Collos. 3. v. 9 with his acts, our unbridled appetites, affections and inclinations, and investing ourselves, with the new, which is according to Christ, forsaking, vice, and embracing virtue, and so we shall forsake ourselves, for God; and our own will, to do the will of God, and be truly spiritual. 9 Others there are, of greater retirement, who have forsaken all meddlings with the world; their times and hours are distributed, they read, and pray much; they often frequent the Holy Sacraments, and other godly exercises, they would not offend God, for any thing; they take compassion, upon those that live according to the world; they found a desire to be with Christ, and they have no small conceit of themselves, of their progress in virtue, and spiritual perfection; yet they have reserved for themselves, their possessions, that they may not be in any want, or need, lest to trouble themselves, to seek for any thing, that might be necessary for their accommodation; thinking this, not to be an obstacle to virtue, but rather a help to all perfection; and the devil doth so cunningly suggest, that it would hinder their devotion extremely, to be in want of a house, meat, drink, clothing; or to be caring for these things; also that they must have a care of their health, and keep themselves well clod, and shod, in the winter, must eat moderately; yet good and wholesome meats, well dressed; must sleep well, and such like; so that, they having all accommodation may without trouble serve God, use their spiritual exercises, and attain to the love of God, and true perfection; and withal our nature desirous of proper commodity, and thinking that this may stand, with true virtue, and perfection, is easily persuaded, to give belief to it, because all is carried under the colour of pretended helps, to acquire virtue; and perfection. 10. But dear Christian soul, though this be good, without all doubt; yet it cannot agreed with the mortification and poverty of our Saviour Christ jesus, Luke ● v. 7. who came naked to the world, without commodity of house, bed, fire, or friends, about him; for he was borne in an open stable, in the cold of winter, and had no better bed, than the manger to rest in, nor other fire, to comfort him, than the breathing of an ox, and an ass; he lived in great poverty, without commodity; and died naked on the cross, forsaken by his disciples; if his actions, are our instructions, surely this is the way, and not that of proper commodity, to acquire true perfection? our Saviour said to the young man, in the gospel, if thou wilt Math. 19 v. 21. be perfect, or art desirous to attain to true perfection; go, and cell all that thou hast and give it to the poor, and, than take thy cross, and follow me; where, you must observe, that our Saviour said, if thou art desirous to be perfect, (for of such we speak, and not of others) cell all; he said not, keep all necessaries, and cell what is superfluous; but cell all; and what than? take thy cross of mortification, and follow me, in want, poverty, nakedness, abnegation, resignation, and conformity, to the will of God in all things; 11. In an other place, he adviseth, that we be not solicitous what to eat, or drink, the next day; but to serve God Math. 6. v. 25 & 32. truly, and seek for the kingdom of heaven, and he will provide all necessaries for us; for our heavenly Father knows what is fitting for us; and surely he that provides for the birds, and beasts, they not sowing, nor reaping, will not forget, to provide for us, his own similitude and likeness; he loving us so dear as he doth; chiefly, if we have forsaken all commodities, for his sake, and love. But these delicates, would feign be partakers with our Saviour of his consolations, but not of his wants, and tribulations; certainly they have not that liuly faith, and confidence, in God, which they aught to have, otherwise they would quite for sake all, and trust to his promise; knowing that he is omnipotent, and will not for sake those who do truly confided in him. 12. He fed our Holy Father S. Elias, and S. Paul the first Hermit, and divers 3. kings 17. u 6 others in the deserts, and wildernesses, by the ministry of Angels: what was wanting to his Apostles when they went from place, to place, without shoes, or hose, without a wallet, or a penny in their Luke 22. u 25. purse? nothing: for our Saviour to confirm them, in this truth, did ask them, if at any time when he sent them a broad there was any thing wanting to them; and they answered; no. what was wanting to glorious S. Francis, when he forsook not only the things of the world, but also the very clothes that were on his back, casting them away? truly, nothing. therefore these commodious lovers of themselves, are deceived, by this fine sleight, of Satan; under the pretence of virtue, to keep them always imperfect, and fare from true virtue and perfection; for corporal commodities, are preservers of self love, and both, a great help to sin, and enemies to all virtue, and perfection. 13. There are many that live this manner of life, and they do well; but they are not of those, that carry the mortification of Christ, in their body, as S. Paul: 2. Cor. 4. v. 10. nor of those who are not satisfied with going barefooted, but would also go naked altogether, but for modesty's sake through love of poverty. as S. Francis; nor of those, who lived in the wilderness, in nakedness, hunger, thirst, and cold: as many, of great quality, and tender virgins did, having for their best bed, and resting place, the bore earth, and sack, or hair cloth, for their coverlets; Luke 6. u 12 our Lord and master Christ jesus, watched long, spent whole nights, in solitary places, in prayer, suffered much hunger, thirst, and cold; and in his greatest extremity, hanging on the cross, and greatly thirsting, had no other comfort, nor refocillation given him, than the bitter taste, of vinegar, and gall; in imitation whereof, the Holy Fathers (and I have seen it often done) did use to put some wormot, or other bitter thing, yea, and the wax of one's ears, into their meat, to mortify their taste, that they might have no gust, in any thing, but in God alone; and to mortify their body, and offer themselves unto his divine Majesty, a living, immaculate Rom. 12. v. and acceptable host; these sought nothing in this world but to please God, and imitat the life and virtues of jesus Christ, in true mortification, nakedness, want, and conformity, to the will of God; therefore the Holy Prophet said, cast thy care upon our Lord, be not solicitous for any thing, he will nourish thee, he will have care of thee; fear neither want, or sickness, do not think, Ps. 54. v. 23. that he cannot preserve your health, unless you have good meats, and sauces; and other bodily commodities? for truly I see none more unwieldy, than they that take most care of the preserving of themselves with those accommodations; and I see none more healthy, than they who put themselves wholly into the hands, and care of God, not regarding how they are clod, or how, they eat, or drink, as the poor hermits, and religious mendicants. 13. For I have observed in our own order, where they eat no flesh, their dithes, not many, costly, nor toothsome, they fast one meal near eight months in the year, their disciplines are many, their, austerityes, mortifications, chains, ciliciums and other bodily macerations, (beside their inward war subduing the passions, which is of great trouble) not few, nor of small account; yet they are as seldom sick, as any others, with all their commodities, and do live longer; many, upwards of fourscore, others, of ninety, but commonly to near seaventy, and betwixt that, and eighty; which is esteemed among seculars, a great age. 14. But whosoever, do think, that they must not be sick, they are mistaken? and what if they fall sick? cannot they therefore serve God in sickness? without all doubt, they may, and please God highly, in their greatest infirmity, and pain; I know not what better occasion they can have, to exercise themselves, in patience, resignation, and conformity to the will of God; and perhaps enduring their sickness, and pain, with content, it may be more acceptable, of more value, and merit, before, God; than what they did in all their life formerly, when they had their best health; for in this they are tried; and the fruit of their prayers, and other exercises, will appear; and their virtue, and love to God beknown, not only by what, but also in the manner that they do suffer for his sake, and love; 15. And what than if they dye? do not they the sooner go to heaven, to enjoy him whom they say, they love, and for whose love, they took that form of living upon them, to be free from the miseries of this life, and be in glory for ever? who do think, they would endure wrongs, injuries, persecutions, torments, and martyrdom, for God; according to the desires which often they feel in prayer, if they fear infirmities, and would be free from any sickness, and not indifferent in all things, and to accept of them, with all patience, and conformity, as God were pleased to sand them? 16. Some also of this sort of people do add to their retirement, prayer, and other spiritual exercises; many bodily mortifications, and pennances, but they feel not their inward enemies; perhaps, by reason they have no occasion to try, or know, what inwardly they are; or by reason they are of a soft, quiet, and mild disposition of nature, and not easily moved, or are unsensible of troubles; these are soon deceived, and seculary in them; who seeing them of that simple, and mild condition, do honour, and esteem them very much, as if in deed they were saints; and this is one of the greatest deceits of the world; and these do think themselves of no little spiritual perfection, and virtue; I have seen, and known some of them, but when they were affornted in occasions with injurious words, and abused, contrary to that esteem which they themselves, and others had of them, their passions were found very liuly, and their inward mortification and virtue little. 17. Of these likewise, there be many Noblemen, and women, and others of great estates, that having used a retired life, much prayer, and mortification of their bodies, are desirous to forsake all, and embrace a religious state of life, in some holy order; but the devil is not here wanting to hinder so great a good; and first he placeth as a reasonable thing, before their face; that they must do nothing rashly, but be advised by their friends, and Ghostly Father; and when they have so done; the friends, (chief if they have a benefit by their remaining in their own estate,) do allege unto them, their tenderness, the great rigour and austerity of a religious life, and what a hard thing it is to be at the will, and command of an other, who may want discretion, and other qualities befitting a superior; and have no regard of them, more than of a poor man's son, who was brought up to labour, and may 'cause them to do servile works, which they were not bred to, and hinder them from prayer, and other good works, which in the world they could have done, with great perfection; as to build Churches, bridges, high ways, maintain orphans, prefer poor decayed gentlemen's daughters, relieve the poor, and many other good and charitable deeds; which in religion they cannot do; and than they present to them, the example of many Emperors, Kings, and queens, that by their good deeds, and virtuous life, remaining in the world, were great saints, as Henry the first Emperor, and his wife; Lewis, of France, Edward of England, Helena, Empress, two Elizabethes, of Portugal, and Hungary, and diverse others, saints; and than the Ghostly Father perhaps out of some human respects, and loathe to offend these friends, doth consent and concur with their remaining in the same state, under this holy pretence, that they may be virtuous, and saints as well, as others, that lived so. 18. But this was a special and extraordinary favour of God, done to them, not commonly granted; and therefore the poor souls are deceived, being thus persuaded, not to follow gods holy inspirations, but are hindered to be free from these ties, with which they are kept fast, and cannot go forward, with true freedom, and liberty, to perfection, and the love of God; for often it falleth out, that these good souls having the occasion present, in time of temptation, and aridity, not finding those inward comforts, and consolations, which they were want to have, may fall from their godly exercises, to worldly recreations, rather than suffer that trouble, and aridity; and perhaps fall into sin, as David, and Solomon did, after receiving many great graces, and favours from God; but David did penance; and whether Solomon be saved, or damned, it is doubtful, and most say; that he is not saved; I was acquainted with one of quality, who was thus deceived, and fell after acquiring a great progress in prayer: whereas, if he had forsaken all, and become religious, the occasion of falling, had not been; for in religion in time of aridity, they have an encourragment (by seeing the example of others) to go forward; and they would be unmindful of any other thing, and resolutly, and constantly go on, and do the will of God, in all occasions; in hope to gain the comforts, and other feelings, they had formerly of God; also they have not any motive present, to withdraw them from their spiritual exercises, wherewith to divert their minds; for being religious, necessity may compel them to virtuous exercises, and to put their confidence in God only, having no other refuge, since their estate and wealth is once forsaken, to which they cannot return. 19 Yet, I do not say, but some may be saints, being rich, and wealth; but it is rare, for though S. Bernard saith, that not the substance or the wealth, but the affection, to it, is that which hurteth, and hindereth us, from perfection; yet it is hard for a rich man to enter into the Matth. 19 v. 23. v. 24. kingdom of heaven; or for a man to possess richeses, and not affect them; and consequently, to acquire perfection, and become a saint; though true it is, that the grace of God is beyond all; these sorts of people, are very pious, and devout, whiles they have no cross, but comforts; and they think themselves virtuous, being not tried, by the contrary; and in time of temptation, or probation, they fail. 20. Our Holy Mother S. Teresa relateth a story of one whom she knew, that lived a retired life, but had all commodities; he was much given to prayer, to speak of God, frequent the Sacraments, and he would not willingly offend God, in any thing; and was as he and others. conceived, of great perfection, by reason he was a single man never married, than aged, kept private in his own house, was affable of condition, not seen angry, endured many troubles, and contradictions, he did not use to speak ill of any, had comforts and consolations; so that many held him for a Saint; 21. But she whom God had Blessed with the discretion and knowledge of spirits, being in conference with him, soon found out his disease, and his error; for she observed that in all things, he followed his own judgement, and will; affected his commodities, and in occasions of self interest, or worldly profit, he was somewhat earnest, and gave himself more scope, than he aught, or was fitting, for so good, and upright a conscience; she also perceived, that he took content in his own speaking of spiritual things, and in relating what he did, and suffered; and he so gilded, all his proceed, that he was esteemed very pure; and perfect; as is said. 22. But why did he behave himself so well, in suffering those troubles▪ without note of impatience? and so well demean himself in other occasions? not out of any true or solid virtue; but only for his honour, and the preservation of his credit, and the good opinion he knew, was held of him; all which she easily discovered in that conversation, and she much admired how the party himself, and so many others, were so easily mistaken, and deceived in him. and she concludes saijng, that she feared the loss of this man's soul, and the like, more than of many known sinners. for he had his commodities, his own will, and proper judgement, in all things; he trusted to himself, his mortification, was little; and his manner of life, with those comforts, and consolations, and the esteem held of him, caused him simply to have a good conceit, and opinion of himself, and relate what he did, and for his credit's sake, to suffer those contradictions, and troubles with a cheerful countenance, not observing perhaps any vice in all this, yet pride and vain glory had no small share in him. to this purpose you may call to mind the lamentable story of the Doctor of Paris who as some conceive for the good conceit he held of himself, was damned; though esteemed a saint by many; good God how apt we are to think well of ourselves, and what we do? and how easily we are blinded in our own cause? for selfe love maketh things appear, otherwise to us, than they in themselves are; and truly, where wealth and good accommodation is, commonly, pride and vain glory are not wanting; which cannot consist with true perfection. 23. Now let us speak of religious persons, that forsook the world, with a desire to serve, and please God, with great perfection; they begin well, using many austerytyes, pennances, and much prayer; they become learned, they speak of God willingly, in all their conversations; and are of an exemplary life; which, if they should prosecute, certainly they would, by God's Grace, attain to high perfection; to which, perhaps they conceive they have attained: howsoever, they are well esteemed of others; but that which is much to be lamented, is this, that they who forsook he world, and all things thereof, (under he colour in the beginning, to help others,) do put themselves in occasions; ●nd by degrees, they decline from their wont exercises; they seek to be acquainted with this, and that Noble, orlich man, or woman, and get their favour; and that for which they forsook the the world, is now the cause why they are more in the world, than ever before, and he that came to religion, vowed poverty, and to live retiredly from the world, mindeth nothing more than to please, and embrace the world? and so he perhaps of that Blessed Paradise, of religion, maketh a hell and place of damnation for himself; what seek they by their diligences? to acquire the favour, or esteem of worldlings, and to go from the pure water, in which they appeared white, and clean, into the filthy puddle of worldly mire, and than they are so changed that they are not sooner touched in a word, about their honour, or reputation, but their immortification appears; they are offended; inwardly troubled, and disquieted; which shows, that their building, was not solid; their virtue true, and themselves, after all their labours, and exercises for many years of little, or no perfection; 24. These come so fare, that they will not have any, to think otherwise, than well, of them; which is no small defect, and want of humility. and more than so, they think it, fit, to justify themselves, and that they are bound so to do, in discretion, for preserving their reputa●ation, in case they be ill spoken of; which truly, is a great deceit; unless, it doth concern the public good of their order, and that they are commanded so ●o do, by obedience; this is the opinion of all spiritual writers. 25. For who could better defend his credit, and justify himself, than Christ our Saviour, the true pattern of virtue, and master of all perfection, being fal●ly accused, very much wronged, and abused, both in his reputation and person? Yet he in silence, humbling himself; with patience endured all, for our example, but the devil is cunning and crafty, and doth well know, how to paint, and colour things, in all occasions, with false shadows, according to the humour, and disposition, of every one, to deceive, and keep them in ignorance of the truth; unmortifyed, and imperfect. 26. Others, also there are, who live with more mortification, and recollection, not esteeming any friendship of worldlings, but do endeavour to observe their institute exactly, and think that they are dead to all things, and perhaps they are; but not to themselves; for often, if they be corrected, or admonished for some small defects, they do found an aversion, and an inward murmuration in themselves; and they think so well of themselves, that they conceive, that they live an irreprehensible life, and therefore are disquieted if they be corrected; this shows that they have not gained true humility, nor gained perfection, neither have they put the axe of mortification, as yet, to the root of the tree of self love, and proper interest. 27. Others are of a higher degree, yet are found tied in trifling things, as to affect a good cell, a fair brevery, handsome beads, spiritual books, curious pictures, so that if they should be deprived of these, they found an inward alteration, and contradiction, though it be done by their Superior; by which, they show, that as yet they have not the true liberty, and freedom, of spirit, which they aught to have, but are tied with these small threads, which keep them down, that their spirit cannot fly to the height of perfection; others are of more perfection, and are free from all worldly ties, and the former affections, and are in a great height with God; they have great feelings, and comforts, even in the Superior part, and this they affect; so that, if for any time, these illuminations, and feelings, were kept from them; they would found a kind of sadness in themselves; which showeth, that they are not totally mortified, and that they have not acquired true poverty of spirit; which is; willingly, for the love of God, to be conformable: to Christ naked, and comfortless on the cross, and the will of God in all things, and to be deprived of those very favours, and comforts, which his divine Majesty, doth bestow upon them, for they must strip themselves naked of all affection whatsoever, and be indifferent, to be disposed of, as ●hall please God; though it should be, to be in affliction, and void of all comfort, during their life, in this world; 28. So that all these, are soberly deceived thinking themselves truly spiritual, but the contrary, is found in these occasions, wherein they are tried; yet all ●s laudable. THE XVIII. CHAPTER. The chief reasons, why they attain not to perfection of spirit. 1. MAny causes and reasons there may be alleged, why so few come to true perfection, but here I do intent to show two which may suffice for all, The first is, that from the very beginning they did not place a solid foundation for their building, that is, they did not seriously practise themselves, in the meditation, and imitation of the life, passion, death and virtues of our dear Lord and Master Christ jesus, the looking glass and true pattern of all perfection; but lightly passing over his life, bitter passion, and death, they remain in the consideration of his benefits, and other high matters, of God's perfections, wherein they found comfort, and content; with which they are satisfied; they give God thankss, and praise, and go not further, to know themselves; whereas they should meditate upon his life, and passion; to be moved to compassion, compunction, and mortification of themselves, and to do some penance for their sins. and thus proceeding with humility, carry their cross, and lay a solid foundation, to build upon. 2. For what will it avail me, to have content, and consolations, in prayer, if I ●e not the more penitent, and by penance, my soul the more purged, and pure; ●or my senses, nor passions, the more mortified, and subdued? they that go so high, are like to those, that going, do always look upward, not considering that stones, or other obstacles, may meet with their feet; and if they hit on some one, down they fall, so these consider high matters of the divinity, and ●oe not look down upon the sufferings of our Saviour, which might pres●rue them from falling, in case, they hit on the stones of temptation; for temptation's meeting with their inclinations, ●nd unmortified affections, which are t●e feet of the soul, and they not practised, to look upon, and immitat our Saiours' mortification, but thinking of his greatness, or other his perfections, may easily fall to sin. 3. But who considering that our Saviour suffered those cruel torments, for our sins; would not be moved to hate sin, and rather, die than commit one? we read that a man in spain desirous to sin with a woman, it happened to be near a cross, which was on the high way; and when he was to commit that evil act, looking on the crucifix which hanged an the cross, it came to his mind, that our Saviour, was so nailed, and put to death for his sins; where upon instantly he stoppt; and would not commit the act, but repent; and it is said, that the crucifix did bow down to him, and doth so remain to this day; to show how grateful that act of his, was to our Saviour. by this you see how powerful the memory of the passion of our Saviour is to prevent sin. also, ●● that intends to go upward, must beg●● from the lowest step, next the ground, and so ascend by degrees, and not 〈◊〉 before time, which bringeth danger of ● great fall. the lowest step ascending t● perfection is the knowledge of ourselves, our vnmortified senses and passions, which we shall see, and know, considering the life, and passion of our Saviour, comparing ours, with his; 4, As to say thus, what will it a●ay●● me, that our Saviour suffered many injuries, and cruel torments, if I do not imitat his suffering by doing penance and abstaining from sin. if he suffered for love of me; why should not I suffer somewhat for love of him? Also what the better am I, that our Saviour was poor, humble, patiented, mild, obedient, resigned, affable, mortified, and conformable to the will of his heavenly Father in all things? if I do not consider them, and endeavour to imitat him, in these virtues, and settle them, in my soul, as fundamental stones, and a solid foundation, of this spiritual building, lest the foundation not being strong, and solid, the tempestuous wind of some temptation coming, it should be cast to the ground, by sin, and perhaps after the use of many years of prayer, and other good exercises, when they think themselves virtuous, and spiritual, in the occasions, and trial, they found themselves, unmortified, passion at, and void of true virtue? 5. Observe this well, for a certainty, that the prayer, in beginners; which induceth not to the mortification of the vices, passions and senses, is of little worth; And in the proficient; that pra●er, which doth not bring them to the imitation of the virtues of our Saviour, is not to be esteemed, let their speculation and desires be never so high or great and in the unitive, or state of the perfect, that prayer, which moveth not to a perfect abnegation, of themselves, and an alienation, or subtraction from all creatures, and to the pure love of God, and desire of his honour, glory, and praise above all things; and a great feeling of the lest imperfection; with which the high majesty of God, is displeased: and a sincere affection to suffer for his love; is not to be valued, or thought of any great profit; so that from the beginning to the end of our lives, we must by this way, from one step, to an other, go forward; always, tending to perfection, until at last, we offer ourselves wholly without any interest whatsoever, as a pure sacrifice, and holocaust, to our heavenly Father, as our Saviour did upon the cross; dead to ourselves, and all the world, living only to God alone; and than our prayers may be forcible and effectuallin deed with God. 6. Observe also, that though consolatious are good, to draw us forward, yet we must not make any great account of them, or much desire them, by reason, it shows self-love, and proper interest, as is said; and withal, though many times, they be from God, they may be also from the devil, and not without the smoke of vain glory; and he induceth us, with it. to think well of ourselves; and that God doth give them, because we do serve him well; and that our life, and exercises, are grateful to him; and thence we take compassion of others, that do, not serve God, to our liking, and we desire to bring them, to do, as we do; as if we were somewhat; and in truth are nothing; and thus we are often deceived, thinking all to be from God; and ourselves to be what we are not; therefore they are not to be desired; but when his divine Majesty is pleased to give them, they are to be accepted, with great humility, and thankss; not thinking any thing the better of ourselves; and thus, if they be from the devil himself, you may profit by them; but whether your prayer, be natural or supernatural, meditation, or contemplation, with gusts, or without them, you must not of set purpose neglect the humanity of our Saviour (though you put of other corporeal shapes) to remain as it were always absorbed, or suspended in that content, or expecting till god do sand it unto you, as In her life chap. 22. & in the castle of the soul. man's. 7. some books do advice; for they teach, that if one come to true contemplation, not to fall on corporeal things, nor on the very humanity of our Saviour, by reason it is an obstacle to their progress in prayer, and spiritual profit; which our Holy Mother doth not approve, but teacheth absolutely the contrary, for several reasons. 7. First it is not always granted by God, that the soul and powers are in a deep recollection, and high contemplation, of the divinity, gods attributes, and perfections, with those sweet gusts, which some times are had in prayer. for every day as the proverb saith, is not a Holy day, but some time must be to toil and labour; neither is any so happy, as to be in a continual inward peace, and not have some trouble; for the life of man on earth is a war; so that, when that great job 7. u 1. recollection and contemplation is not had, nor those gusts; and temptations (without which, none can be) at hand; what an encourragment, to suffer, can be greater? what help better, than the example of our Saviour, who came to this world, to teach us, by his virtuous life, the true way of perfection? neither are we Angels to be continually suspended in contemplation, and to burn always with the love of God; but we must remember, that we are men, flesh and blood, must eat, drink, and sleep, be among others, and converse with them; which brings distractions, and temptations; in which, what can be a better stay for our thoughts, than the humanity of our loving Lord, and Saviour, in whom we shall see, what instantly to rest upon, and how to employ our thoughts, both to defend, and recollect ourselves; 8. For if, we breed our spirit to be separated from the humanity of Christ; in abuses▪ wrongs, injuries, persecutions, which forcibly do bring the spirit, from that height of contemplation) what refuge have we, for our preservation, and safety? what shall the poor soul do in that case, not haing the help of the one, nor the other? whereas if she had our Saviour present, there she might see how patiently he suffered, how charitable, and favourable he was to his adversary's, and enemies; how humble, mortified, and conformable to the will of his heavenly Father he was in all his persecutions, and torments; and how sweetly Math. 10. v. 28. he adviseth us, not to fear those, who can only kill the body, but come to him, and he in our greatest afflictions will comfort, and assist us, that with the temptation, 1. Cor. 10 v. 13. we may have profit, and the victory over all our adversary's, and ourselves. 9 OH what can move a man more, to suffer with patience, and all conformity, the crosses of this world, for the love of God; than to see his bleeding wounds, with so great patience, and humility, endured and suffered for love of him? for casting his eyes on our Saviour, in that case, he may conceive, that he saith to him; have I done so much for thee, and thou dost forget both it, and me? is it possible, that thou wilt not do somewhat, and endure this little, for love of me? these are liuly motives, to encourrag the poor soul, in her assaults, and temptations, to suffer all with content; which she should not have had, nor could it be expected, without the presence of his holy humanity. 10. It is also certain, that God the Father, is much more pleased with us, and delighted, when with love we offer unto him, his sweet and dear beloved son, Christ jesus and his Holy Merits, and sufferings, in satisfaction of our sins, than with any other thing whatsoever; for how do we think to obtain forgiveness, or any grace, or favour, but by him, who is our advocate with the Father, and by whom we had salvation, all grace and goodness? 11. The Holy Catholic Church never demandeth or desireth of God the Father any thing, but through Christ jesus, whom our heavenly Fathet doth always hear for us; where than at any time can it be better, than with him? or how is it possible, that his sweet presence, can be a hindrance to our contemplation, or spiritual profit, by whom, and in whom all blessings are had? And though that abstraction, or alienation of the mind from all corporeal things, be often with great delight, yet it is not so profitable nor secure as that contemplation of the humanity of Christ; neither will they ever come to the true mortification, poverty of spirit, and perfection, which they may come unto, by the humanity; and withal, these souls, seem to seek their own content, and those gusts, rather than true abnegation, and conformity to the will of God, and the life of Christ, who is the treasure of heaven, and fountain of all grace, and happiness; in knowing of whom as S. john I●an. 17. v. 3 saith, is all felicity, and life everlasting. 12. To think than that the memory of him, may hinder our spiritual profit, is an error and deceit as our Holy Mother affirmeth; the devil also by that means, would have us forget, what our Saviour mercifully vouchsafed to be, and do for us; lest we should be moved always to be thankful, but rather fall into the crime of ingratitude, which to God is odious, and to 'cause us to have a very little respect to the most blessed Sacrament of the Altar, where our Saviour Math. ●6. u 26. is really and Gloriously, true God and man, and consequently, have in a manner no love to the sacred humanity of Christ, which was borne, punished and tormented, dead and buried for love of us, and rose, and ascended into heaven for our justification and salvation. 13. The most eminent and devout saints that lived, were always truly affected to the sacred humanity of Christ, S. Paul had him so printed in his soul, 1. Cor. 2 v. 2. that all his speeches were of Christ, he minded nothing but Christ Crucified, and who had higher contemplation, greater visions, more revelations, than he? who had greater persecuations, and boar them with more courage than he? who could (as he says) do all things Philip. 4. u 1● in Christ; that is, nothing seemed impossible or difficult unto him, having Christ before his eyes, who could assist and strengthen him in all occurrents whatsoever? who also was more affected to the humanity of our dear Saviour, than B. S. Francis, whose wounds were not only fixed in his mind, but also printed in his very flesh to be seen, in his hands, feet, and side; and yet none thought more contemplative, in his time; Blessed S. Bernard was so addicted to the sacred humanity, that all his endeavours were to imitat the mortification, and virtues of our Saviour, and is therefore commonly painted with all the instruments of our Saviour's passion, in his arms; and yet he was so given to contemplation, that hardly he used his outward senses, and that with difficulty, and only for charity, or necessity: the same you may read of S. Martin Bishop of Toures, of S. Anthony of Milan, who is painted commonly with little jesus, S. Brigitta that was for the most part absorbed in the contemplation of the Passion and wounds of Christ, S. Catherine of Syena who had his wounds printed in her flesh, as S. Francis; that great Ignatius Martyr and innumerable more; who always did place their best thoughts upon the humanity of Christ, and by that came to true contemplation and perfection. 14. Moreover you may consider, that in that elevation of spirit from the humanity of our Saviour, there is some want of humility, by reason they do elevat their Spirit, before God doth elevat it and would feign be partakers with Christ in his consolations, but not in his tribulations, and become Mary, before they learn, or know to do, the office of Martha; Mary sat with sweet content at our Saviour's feet, in deep contemplation of his humanity, and Martha did labour to serve him, by her holy action; and both did please our Saviour; the active life, is the way to the contemplatine, and he that would feign enjoy the comfort of the one, without enduring the labour and trouble of the other is not so humble as he aught, and certainly will never come to the height of mottification, nor perfection. for the lest defect of humility in this way of prayer, is of very great importance, and hindereth all progress in virtue. 15. Therefore, in all prayers, whether it be natural or supernatural, she adviseth In her life chap. 21. that we begin with the sacred humanity, and she doth entreat her Ghostly Father in his prayer not to do otherwise; for it is the true and secure way to all perfection; but if it shall please his divine Majesty, to elevat your spirit, and bring you from the humanity, to be delighted with the joyful contemplation of his divinity, go freely with him, always placing humility before you, as a lantern; for we must not be too forward, nor too desirous of spiritual gusts; but modest and civil, remaining willingly with his sacred humanity, and think it a great favour; and that we are wholly unworthy of any of those high favours, great comforts, and gusts. 16. But for us to elevat our spirit of ourselves, from all corporeal things, and the sacred humanity of Christ! is to fly before our wings are grown, willing to penetrate high misteryes, of the divinity, (which fare exceed our capacity) before we understand the mystery, and great good we have, by Christ's holy humanity, which is the ladder to ascend by, to the divinity; for as he saith, none joan. 14. v. 6 can come to his Father, but by him, who is the way where in none can err, and without which, they must go astray: OH who would willingly deprive himself, of so great a certainty, and security to come to our heavenly Father? OH who would be so ungrateful, as of purpose deprive himself of the memory of those most blessed tokens of the love, of the son of God, our dear Saviour to us wretched sinners, expressed with so great pain, and the effusion of his most Precious Blood, by which the sins of the world are washed, and taken away? surely I think none, but such as came not to the true knowledge, and feeling of the treasure of the true love of God; what, for God's sake, do they aim at? I should think; at true perfection; and not at gusts, and knowledge of high things; but perfection of true and solid virtue, doth consist in the perfect imitation, of the life, and virtues of Christ our Saviour, as is often said, and the conformity of our will, to the will of God; how than can they imitat whom they will not call to mind, but of set purpose forget? how will they come to perfection, who willingly do leave, and forsake the rrue way to it? 17. Likewise it is to be noted, that even for the bodily health, it is good, often to fall from that high contemplation of the divinity, to that of the sacred humanity, for the bow which is always bend, is in danger to burst, and break; and the soul which is kept in that height continually, not having always those comforts, nor wherewith to settle and employ herself; which often doth hap; is sorely tired, the head hurt, the brain weakened, and the body perhaps brought to sickness, which I have seen, and known, in some; but than falling to the sacred humanity, she hath where with to rest, with ease, and employ herself profitably, considering with what love, our Saviour suffered, those torments, for us; which is more suitable, and agreeable to our natural disposition? 18. And believe it, that if we humble ourselves, our Saviour will exalt us, and give us a more perfect contemplation, and those comforts, and gusts, in a more plentiful manner; for when he doth elevat our spirit, to that contemplation, he presenteth instantly sufficient matter, to keep the soul sweetly employed, without any great labour, yea with great facility and delight; but when we do it of ourselves, though he doth concur, yet not near so much, as in the other. by reason it is his own work, and I may say, a reward of that humility, which is not given to the other, in which there is a defect of humility, which putteth an obstacle to the effects, which in prayer are given to the truly humble; and our Holy Mother at length doth conclude thus, that if any book, or Ghostly Father shall direct you otherwise, than by the sacred humanity of our Saviour, do it not, for their persuasion; but with humility, allege the former reasons; for this doctrine, she received from the mouth of our Saviour, and by long experience; she had the trial of both, and found this to be true; and confidently she doth affirm, that they who go by the other way, shall never come to the true poverty of spirit, and perfection, which by this other is acquired; neither shall they ever enter into the two last Mansions of which she writ in the book of Man's. 7. the castle of the soul; This is the first reason why so few come to perfection, though for many years they use prayer, and other holy exercises. 19 But some may say, that they cannot always meditate upon the passion of our Saviour, by reason, it is painful. and the soul over much daunted, will have no courage without somewhat to recreate, and comfort her; true it is, that it is a heavy thing, always to consider the passion, and wounds of Christ, but you need not do so always; for you may consider many other things in his life; as his nativity, with the joyful melody of the Angels, singing in the air praise to God, and peace to men on earth; also the visitation of the poor Pastors with great joy, the Glorious star, and adoration of the three kings, acknowledging him with their gifts, to be the supreme Lord, and King of heaven and earth; his being among the Doctors, at the age of twelve years, putting questions, and answering to their interrogations, with so great wit, and wisdom, Luke 2. u 46 that all did admire; his calling disciples after him; his preaching, his miracles, his great charity to all; which is a thing extremely to be observed; for none ever came to him, but got their desire, except they who came to tempt him, of mere malice; as the pharisees; also they may consider his glorious resurrection, his appearing to his Apostles, and disciples, his bringing of the Blessed souls from Lymbus, and his ascension with them, into heaven, where he is sitting Gloriously at the right hand of his heavenly Father, and in the most Blessed Sacrament of the Altar; all which and many other considerations are not painful, and heavy, but rather comfortable and joyful; 20. Also, some do allege, that such as are arrived to supernatural prayer, cannot meditate upon the passion, nor the life of Christ, or his saints; by reason they cannot discourse; and so they should labour in vain; to which our Holy Mother doth make answer saijng; that true it is, that in supernatural prayer they cannot meditate or discourse, yet not withstanding, the memory may present some one point of his life, or passion, to the understanding, which with one simple look, may behold, and sweetly contemplate it; for example, our Saviour suffering with great pain, and love. himself to be crowned so cruelly with thorns, or nailed fast, to the cross, for us; in which view, the understanding, may rest sweetly, with great content; and seeing how ill, his love and grievous pains, were required by us; the will, instantly, though not with sensible tenderness, yet with a most prompt willingness doth offer herself to suffer in occasions, for his love and sake, in token of gratitude; which memory of our Saviour, in time of temptations, will encourrag the soul, with alacrity of spirit, to endure all with patience, and conformity to the will of God. 21. The second reason or cause of their error, is, the not subiecting, or submitting themselves, to be governed, and directed by the will of an other; but do trust to much to themselves. for as S. Paul saith our sufficiency is from God, and no man is sufficient to rule or govern 2. Cor. 3. v. 5. himself, be he never so learned or spiritual; chiefly in these things; wherein true humility, is more requisite, and necessary, than all the learning of the world; and he that is truly humble, doth not think well of himself, nor of his own proceeding, but is always fearful; and doth prefer the judgement and advice of an other, before his own; neither doth he esteem himself the more virtuous, or perfect, for that contemplation, gust, or consolation, which he feeleth in prayer; but with all submission, doth acknowledge himself, wholly unworthy of any favour; and plainly confesseth his obligation, to love and serve his divine Majesty, to be the more and greater; and that he doth not perform his duty in this behalf; which causeth him to think himself ungrateful, and that nothing that he doth is secure without the censure, or approbation of some learned and discreet Ghostly Father, or director, for being obedient in these things, he cannot do amiss; his very humble obedience, will supply before God, all other defects, and it giveth his divine Majesty more satisfaction than whatsoever he out of his own will and judgement should do. 22. Obedience is better than sacrifice, kings 15. u 22. for by it you sacrifice, your greatest interest to God; to wit your judgement and will; by reason, for his love, and sake you do renounce your will, to do the will of an other, who in his place is over you; this is a secure path; in this, our Holy Mother Teresa of jesus did excel, and therefore was praised by Christ himself, as she doth confess in her life; for she understanding of the great austerity and rigorous pennances which an other great servant of God did make, called Catherine de Cardona (who was after, of our order,) she grieved, by reason she did no such pennances, being hindered by her Ghostly Father, and complained on herself, to our Saviour, who said, that her obedience, was more grateful to him, ●hen all that great austerity of the other; for she in all that she did, followed her own will, but our Holy Mother, followed the will of God, and forsook her own will, which is the greatest and most we can offer to God upon earth; and therefore, it is well said in Holy Scripture that the obedient shall speak victories; that is, shall be Victorious over the world, the flesh, and the devil, having Pro 21 u 28. subded themselves, to be in all things conformable, and obedient unto God's will, and the direction of their Ghostly Father, who in those things, representeth the person of God; but he must be learned, and of a good life, and discreet, (if such a one may be had) but if with this, he be spiritual, and given to prayer, it is a great blessing; 23. Yet how soever, if he be learned and humble though not practised in prayer, and doth confided in God; he will assist, inspire, and direct him, what to say, and do, for the good of those humble, and obedient souls, that do not desire their own will, but the will, honour, and glory, of God, in, and above all things; and observe, that you must not conceal any thing good or bed, from him; but acquaint him with all that you do, and what either God or the devil doth unto you; in temptations, or otherwise. for, by this, your inward and outward actions, senses, and passions, are often examined, the wiles of the devil, discovered, the deceitful pretences, and excuses of our nature, known; virtues, always exercised, mortification, practised remedies against all evils, had; self love, proper judgement, and our own will, altogether destroyed; our spiritual profit, in the way of perfection, perceived, and understood▪ which is a great settlement to the mind, having with it, the testimony of a good conscience. 24. By these two documents our building shall have a solid foundation, and be secure; which truly is a heavenly happiness, on earth; and the want of these fundations, practised from the beginning, is the cause of the ruin and fall of the buildings, of those supposed spiritual people, who trust so much to them selves; for none can ever attain, to true perfection, without these. This doctrine; to wit, to be humble, keeping in all degrees of prayer, the company of our Saviour's Blessed, humanity, and obedience to your spiritual director, or Ghostly In her life chap. 22. Father; in that which is for the good of your soul, and glory of God, concealing nothing from him; she had from the mouth of our Blessed Saviour, as she doth declare; and it is the true, and unfallible way, to true perfection, and therefore to be highly esteemed, followed, and practised by all, that are desirous of spiritual perfection. 25. Some reading the lives, and books of some great saints, and finding there, how much they were favoured by God, enriched with special graces, replenished with unspeakable joys, and inward comforts, endued with the gifts of the Holy Ghost, and the degrees of supernatural prayer, (as quietness, or silence, suspension of the powers, and divine union in prayer; whence follows ecstasies, rapts, visions, revelations, Miracles, and such like that tongue, cannot express) do aspire to come to those things, which are supernatural, and desire that God would grant them the same, as to be suddenly mortified in their senses, and passions, infused virtues, divine contemplation, and union with the divine essence, and be perfect, as those saints were; I cannot say, but that all this is very good; yet on the other side I must confess, that to desire these to be suddenly infused, shows a weak spirit, little courage, great want of humility, no mortification, small knowledge of themselves, much self-love, and huge presumption. and perhaps, those supposed spiritual souls, formerly mentioned, are of these, and therefore they never come to true perfection. for commonly these are given to pure, and mortified souls, as a reward of their long labours, and austerityes which they would have without any such, yet I do not say, but that his divine Majesty, may give it, when, and to whom he please, but it must no● be desired by us, as if we were not sinners, and needed not, to do penance for our sins, cry God mercy, crave pardon, fear hell, and his rigorous judgement; for with trembling, and fear w● must work our Salvation, and by degrees, walk the path, of mortification, as those saints did, in the form, an manner, that you have seen here set, before you, until at length, by your lon● practise of virtuous acts, much prayer and other holy exercises with the grace of God, you do overcome, and subdue 〈◊〉 outward, and inward senses, and ●●●●ons, and than in true humility love, ●●d conformity of your will, to Gods In the castle of the soul. 5. mansion chap. 3. will, in all things, you may acquire perfect union; which brings no danger. with ●t, but great security. this is that union, which is to be desired, and which our Holy Mother doth highly commend, and did ever yet affect and desire as she doth affirm, which is gained, as we may say, by the sweat of our brows, our courage, and the work of our hands; and not ●hat supernatural and delicate union, which is given without any desert, or merit on our part, and which may bring danger with it; by reason, those gusts and great consolations, may be procured by ●he devil, and are subject to deceit, but ●ot the other; the soldier, that by his own labour acquires any dignity, is mo●e to be esteemed, than if he had that dignity gratis given him, or without any merit, or desert, and so it is in this case, for what is spoken of in the first, and this second part of this book, we work and procure with God's Grace, until we attain to that union of perfect conformity of our wills to God's will, in all things. but that which is in the third, or next part God doth work in us, the one is with great labour, acquired, the other this hout any. that, without deprinationust any sense or power, this, with a suspension of all, that secure, quiet, and immovable in all occasions; this full of suspicions, and fear to be deceived, it so fare surpassing our capacity, and understanding, and therefore not so much to be desired as that other, which God grant we may come unto, cost what it may. Amen. The end of this second Part. THE TABE Of the Chapters of the second Part of the Soul's Delight. CHap. 1. p. 3. Of the dignity, and profit of Mental prayer. Chap. 2. p. 9 What Mental prayer is, and of the parts thereof. Chap. 3. p. 33. Profitable advices concerning the use of prayer. Chap. 4. p. 44. Instructions for those that cannot discourse in prayer. Chap. 5. p. 55. Of the purgative life, or way, of beginners. compared to a garden. Chap. 6. p. 64. How the garden, of the soul, must be made fit to be sown with good seeds, and set with sweet herbs and flowers. Chap. 7. p. 71. How to sow and plant this garden, and bring it to the 3. degree. Chap. 8. p. 91. Wherein the whole substance of the purgative life doth consist. Chap. 9 p. 97. Of the proficient, or illuminative way. Chap. 10. p. 115. Of a more spiritual, and perfect mortification. Chap. 11. p. 131. Of the presence of God, and what it is. Chap. 12. p. 140. How the presence of God is to be daily applied to the practice of virtue. Chap. 13. p. 154. Of Resignation, and conformity to the will of God, and how to practise it with the presence of God. Chap. 14. p. 169. How in Several ways, to use the presence of God in prayer. Chap. 15. p. 191. How to examine your profit, or progress made in prayer. Chap. 16. p. 202. Of the unitive way, or state of the perfect. Chap. 17. p. 212. How some are deceived thinking themselves spiritual; Chap. 18. p. 238. The chief reasons why they attain not to perfection of Spirit. Of the most marckable things contained in this second part of the Soul's Delight; the first figure, shows the page, the second, the Marginal Number, where that is had, which is sought for. and. ibid. designs the place lastly cited. A. ARidity to be accepted of with resignation in prayer. p. 46. n. 3. exemplyfied in our Holy Mother S. Teresa, and the V Fr. john of jesus Maria. n. 1. ibid. Anger, how to mortify. p. 85. n. 23. Abstraction described. p. 92. n. 2. Abnegation described. p. 94. n. 3. Attributes and perfections of God to be often considered. p. 129. n. 9 Application of the mind may be diversely used with the presence of God. p. 133. n. 3. 4. 5. 6. B. BEginners must be as open enemies in war with themselves. p. 95. n. 4. Benefits of God to be often considered, as the proper exercise of the illuminative state. p. 123. n. 8. He goeth backward in God's service, that daily goeth not forward. p. 198, n. 9 C. CHurch of Rome the true ark and Church of God, without which there is no salvation. p. 119. n. 8. Comforts in prayer not to be desired. p. 116. n. 1. see gusts. In Contemplation of the passion of our Saviour and other divine Misteryas S. Mary Magdalen spent her days after her conversion. p. 206. n. 5. 6. 7. Carnality suggested by the devil, or otherwise how to be overcome. p. 88 n. 26. 27. 28. 29. The way of the Cross, the King's high way to heaven. p. 40. n. 8. Confession of our sins with humility, very acceptable to God, by the example of King Ezechias and King David. p. 62. n. 11. 12. D. DIsobedient people to the will of God, and his ministers, are true libertynes that go the large way leading to hell. p. 87. n. 25. Desire of ease to be mortified, and how. p. 94. n. 3. Many deceived thinking themselves spiritual which are not. p. 215. n. 5. 6. 7. to the end of the chap. drunkness punished in Holofernes. p. 81. n. 18. E. Turns unmortified, the cause of great hurt to the soul; and how to mortify them. p. 75. n. 8. 9 Eva eating the forbidden apple which was fair to the eye, was the beginning of all our Euiles. p. ibid. Eating and drinking in excess, or against the laws of God, must be punished. and how remedied hereafter. p. 80. n. 18. 19 Examine carefully what profit you made in prayer as is laid down. p. 191. to the end of the chapter. Eternity considered often, of great profit. p. 64. n, 1. The end of man to be kept in mind. ibid. n. 2. F. Failing in your good purposes, you must not fall to anger or impatience. with yourself, but with submission to God, acknowledge your frailty in a sweet manner, that you may not dismay your soul. p. 38. n. 7. Fidelity in gods service will be always rewarded. p. 39 n. 7. Flowers of virtues, may be discerned one from an other in the illuminative way. but in the unitive, they appear very fair giving forth their sweet odours. p. 202. n. 1. to the end of the chap. G. GVsts not to be affected, or fought after, in prayer. p. 116. n. 1. God doth withdraw his comforts from those that affect them, more than the doing of his will, with all indifferency. p. 117. n. 2. God giveth greater light and comfort to indifferent souls. p. 118. n. 3. God must be sometimes left, for God. p. 119. n. 4. Helps to gain true humility. p. 152. n. 26 27. 28. 29. God present in men diverse ways, to the great comfort of those that do consider it, p. 169. n. 2. 3. 4. Gluttony punished, and how to overcome it. p. 81. n. 18 19 H. HVmility how practised inwardly and outwardly. p. 142. n. 3. 4. 5. etc. but especially. p. 152. n. 26. 27. 28. 29. etc. Humility described very clearly. it is the ruin of pride, proper esteem, and, is the foundation of true perfection. p. 155. n. 3. Humility, the more, in prayer, the more the profit. p. 175. n. 7. 8. 9 Humility with the presence of God, like lime and stone doth make a solid foundation for the edifice of virtuous perfection. p. 154. n. 1. The Humanity of our Saviour not to be neglected of set purpose in prayer. though never so high. p. 243. n. 6. see. p. 248. n. 12. & p. 249. n. 13. Reasons, why the humanity is not to be neglected in prayer. p. 244. n. 7. to the end of the Chapter. I Introversion, described. p. 93. n. 3. Illuminative way. what. p. 97. n. 1. the signs of it n. 4. why it is so called. n. 5. 7. its difference from the purgative. ibid. its exercise. n. 9 its delight. n. 15. Instructions for those that cannot discourse in prayer. p. 44. n. 1. 2. 3. etc. K. Knowledge of, ourselves, the groundwork and foundation of a spiritual life. p. 4. n. 1. 2. Knowledge of ourselves, the cause of true humility. p. 155. n. 3. The gift of knowledge to be desired of God. p. 61. n. 11. L. Love desires convenient place and time to be with the person beloved. p. 104. n 11. Love causeth difficult things to become easy. p. 105. n. 13. self Love is discovered by certain signs and tokens from the love of God. p. 119. n. 4. Life's of Saints to be considered, to encourage the soul, in difficultyes to go forward in virtue. p. 122. n. 6. &. p. 40. n 9 Self Love buildeth Babylon the city of Satan, and destroyeth jerusalem the city of God, which is the soul in grace. p. 157. n. 4. What the life of saints is. p. 42. n. 10. The life of Christ how fare different from thine. p. 69. n. 11. M. M Mental prayer described. p. 9 n. 1. what great benefits are had by it. see the first Chap. The parts of Mental prayer explicated. p. 11. n. 3. 4. 5. etc. A certain hour to be observed for prayer, which never must be omitted, but on very great occasions. p. 33. n. 1. good advices concerning the use of prayer. ibid., n. 2. 3. 4. to the end of the Chapt. Mortification of the senses, and passions requisite to go on in the illuminative way. p. 98. n. 2. 3. Mortification of the Superior part also very requisite. p. 115. n. 1. Meditation of the passion of our Saviour, in the manner, fare different, in the illuminative way, from that of the purgative, p. 122. n. 6. Meditation not only of what, but also how our Saviour in his life passion and death suffered, most of all requisite in this state. ibid. n. 7. Meditations of the Purgative way to be used sometimes in the illuminative, very requisite, and wherefore. p. 129. n. 10. Motives to bring us to be mindful of the presence of God. p. 137. n. 8. 9 &. p. 148. n. 21. 22. 23. 24. 25. Who is he, that is to be said truly mortified. p. 212. n. 1. N. NO man is sufficient to rule and govern himself be he never so learned, or spiritual. p. 257. n. 21. O. THe soul to be ordered by the Ghostly Father, as a garden plot. by the gardener. p. 61. n. 10. & p. 64. n. 1. P. PResence of God framed by the understanding how. p. 10. n. 1. Presence of God described. also divided into Imaginary, and intellectual and what these are. p. 131. n. 1. 2. to the end of the chapter. Presence of God in us several ways, not framed by our imagination as the others, lordship 169. n. 2. 3. 4. Presence of God and the practice of virtue, in prayer, and out of it, must like two loving companions walk to gether hand in hand, which is the true way of perfection. p. 140 n. 2. several examples of this practice. p. 141. n. 3. Motives induceing us to be mindful of God, in all places and times, and to pass the time with him. p. 147. n. 20. 21. 22. etc. Presence of God have great benefits. p. 103. n. 10. Passions, not esteemed to be mortified, until in several occasions they be well tried. p. 121 n 5. Prayer to be used with the presence of God in several other ways. p. 147. n. 6. to 17. and p. 182. n. 18. to the end of the Chap. Pride most of any thing, destroyeth a virtuous soul. p. 157. n. 5. in Prayer always you must descend to some one particular point. p. 175. n. 9 R. REsignation bringeth the spiritual building to a great height of perfection. p. 155. n. 1. 4. Satan is always where pride is. p. 158. n. 5. Resignation practised with the presence of God. p. 159. n. 7. to the end of the chapter. Reasons why they that think themselves spiritual, attain not to that perfection. p. 238. n. 1. to the end of the chapter. Reflecting after prayer on what, you did in it, of great profit. p. 42. n. 11. 12. S. THe Soul compared to a garde● plot, which must be framed into a fair garden. p. 57 n. 3. 4. 5. Servants do toil extremely in this world for small wages. and do labour to please their Lords or masters though with their own great discommodity, only. to continued in service; yet God requires no such toil of us in his service, and doth promise us for wages, endless glory, and life everlasting, and this not withstanding we do not endeavour to please him. p. 149. n. 23. 24. Self will and proper judgement like worms do eat and consume the roots of all virtues, if they be not well mortified. p. 121. n. 5. Sin severely punished from the beginning. p. 66. n. 5. 6. 7. 8. T. tongues unmortifyed have many evils that follow, and how it may be remedied. p. 78. n. 15. 16. 17. V Union with God, gained by prayer. p. 6. n. 6. Vanity, uncostancy, and uncertainty of the things of this word, clearly known in prayer. p. 5. n. 3. Venial sins daily committed, to be examined. p. 59 n. 7. Unmortified passions, senses, and inclinations to be examined and considered. p. 60. n. 8. W. THe will of God, how known. p. 158. n. 6. Wiles and deceits of the devil are in prayer discovered. p. 5. n. 5. THE ERRORS OF THE SECOND PART. Escaped in the printing. The tenth page, and first line. befors, for. before. p. 17. l. 19 the for. the. p. 25. l. 12. foul. for soul. ibidem. l. 15. benesit. for benefit p. 39 l. 25. croffes for crosses. p. 44. l. 1. sensnality. for. sensuality p. 48. l. 14. Terea. for. Teresa. p. 49. l. 4. thers. for. their. p. 53. l. 16. well for william. p. 63. l. 13. filthred. for. filth. p. 66. l. 18. reasou. for. reason p. 67. l. 23. how. for. who. p. 70. l. 19 licte. for. like p. 73. l. 7. we'll. for. well. p. 84. l. 9 yonr. for. your. ibid. l. 26. I must. for. and l. p. 86. l. 26. os. for. of. p. 88 l. 12. whar. for. what. p. 90. l. 3. onr. for. our. p. 93. l. 9 got. for he got. ibid. l. 13. his for her. p. 96. l. 20. ridder. for rider. p. 98. l. 4. sirst. for first. p. 99 l. 5. fir. for fit. ibid. l. 22. on. for. of. p. 103. l. 8. ffate. for state. p. 126. l. 15. for. for. or. p. 129. l. 7. distink. for distinct. & l. 13. sor. for. for. ibid. l. 19 sin. for. sin. p. 131. l. 20. fit. for. sit. p. 147. l. 2. sants. for. saints. p. 152. l. 5. faith. for say ibid. l. 18. is. for. if. p. 157. l. 11. guieth. for giveth pawn 194. l. 24. havinesse. for heaviness. p. 207. l. 1. cheeks. for. checks. p. 211. l. 11. os. for. of. p. 238. l. 2. way for why. p. 240. l. 8. an. for. on. p. 146. l. 11. fo. for so. p. 259. l. 16. subded for subdued. p. 260. l. 4. bed. for. bad.