Vnum Necessarium, OR THE Great Duty OF A CHRISTIAN, In Two TRACTS; The one Of Adhering to God: Written in Latin, by Albertus Magnus: The other Of the Love of God: Written in High-Dutch, by John Staupitz.  
Both Faithfully Translated into English for the Promoting of Primitive Christianity.  
LONDON, Printed for Ric. Baldwin, near the Oxford-Arms in Warwick-Lane. 1692   

A PREFACE To the following Little Book of Albertus Magnus.  
HAving found by experience, how difficult it is to procure either more effectual Laws, or an effectual Execution of those we have already for an External Reformation, or restraint of such scandalous sins, as are no less shameful, than pernicious to a Christian State, and yet are daily every where committed with great Presumption and Impudence, in Contempt of Religion, and Affront to the Laws and Government of this Nation; and that this difficulty proceeds not so much from the prevalence of Impiety and Impudence of the Offenders, though very great, as from want of Genuine Piety, through corruption of the Notions of the Ancient Principles thereof, by the specious Deceits of the Wisdom of the World, in such as make Profession of Religion, and whose advantages for promoting so good and necessary a work are no less than their Obligations: I observed that the Internal Reformation of the decays and this corruption of Genuine Piety in the Soul in such as pretend to Religion, and have received some principles of it, is not only a more excellent work but absolutely necessary to effect that External Reformation, which how needful soever, is never like to be vigorously and constantly promoted, so long as this is neglected. And therefore leaving that to the care and industry of such as have better advantage to promote it, I thought it more proper for my Circumstances to apply my thoughts to this Restauration of the Ancient Genuine Christianity.  
I had long since taken notice of other Causes of the Decay of Christian Piety among Protestants, than those mentioned in a late Book of that Title, and for Restoration of the Ancient Genuine Christian Piety, as one proper mean, had thoughts of translating some Tracts of some of the Ancient Christians, and lately discoursing with a person of good Learning, and equal piety, who being well skilled, not only in the Learned Languages, but also in divers Modern, was about to translate John Staupitz of the Love of God, out of High-Dutch, I persuaded him also to Translate out of Latin, and prefix to that, this which I lately met with, of Albertus Magnus, De adhaerendo Deo, who though not so Ancient as some intended (for he lived but between four and five hundred years since) yet hath treated and inculcated a Subject very proper for my purpose, and so needful to the sickly state of our times, that to some, who are no mean Proficients in the Religion of this Age, I doubt it may seem almost impracticable at first. And therefore to prevent such mistakes to the prejudice of themselves and others, I shall offer these Observations to their better consideration.  
I. The Subject is no other than the Fundamental Principle of all piety, the great and indispensable Command, Mat. 22.36. Mar 12.30. The Removal of the Impediments (which is not only recommended, Mat. 5.29, 30.18.8, 9 and 6.19, 34. and 1 Cor. 7.29, 30, 31. but asserted to be indispensably necessary, Mat. 6.24. 1 Joh. 2.15. even to the State of Christianity, Luk. 14.26, 27, 33. and the practice or continual Attendance to the Exercise of the most direct and immediate Acts of it, 1 Thes. 5.17. Col. 4.2. Luk. 18.1. and 12.36, 37. The manner with the chief powers of the Soul, Joh. 4.24. the End, to partake of the Divine Nature, 2 Pet. 1.4. be changed into the same Image, 2 Cor. 3.18. 1 Joh. 3.2. and become one Spirit, 1 Cor. 16, 17. Joh. 17.21.  
II. This was doubtless, the Principal Employment of Man in Innocence, is that to which he is to be restored in perfection, in his future State; and that for which he is to be prepared by exercise in this, which is his Principal Business here, the direct way to the one thing necessary, Luk. 10.42. the hidden Treasure and Pearl of great price, Mat. 13.44.  
III. This of all things is most and principally opposed by the powers of Darkness, by all imaginable subtlety and efficacy, and great variety of Arts and Stratagems, both to divert inconsiderate people from it, by pleasure and Sports, and unprofitable Conversation under pretence of Civility, by sundry inventions Eccl. 7.29. by the Pomp's, and Vanities, and Grandeur, and Variety of impertinences of the world; by Cares and Anxieties, by Emulations, Dissensions and differences with one another, etc. and to distract them in it by continual suggesting unseasonable, impertinent and Evil thoughts and Fantasies; or at least to corrupt the Integrity and Purity of the Operation by self respects: All which make it the more necessary to be very vigilant and sedulous in the Practice and Exercise of it.  
iv It is not only practicable, but hath been eminently practised by the Patriarches, who walked with God, Gen. 5.24: 6.9.24.63. The Prophets of Old, and the Ancient Holy Christian Eremites and Monks, and other devout Christians by Albertus himself, and in an high, and admirable manner, by Gregory Lopez and some other of later times; but may and aught to be studied and practised by all sorts of people, though under different circumstances. By Young People, to fit and prepare them for Action in Business and Conversation; and by the Aged and such as have sufficiently acted their Part in the affairs of the World, to complete their preparation for the next: By such as have great Leisure; people of Estates, who are under no necessity of Labour; such whose Employments require more of the Hand or Body, than of the mind, as many Artificers and People employed in Manufactures; by such as have frequent Intervals in their business, as many sorts of Tradesmen and others; and especially by Students, and more especially by such as design the Sacred profession, with good and honest minds; and by all, even the most busy, at Times appointed for Religious Employments, when awake in the Night, Morning and Evenings, and some portions of every day.  
And well disposed minds will be often exerting Acts of this Nature, in the midst of their most busy Employments, and will find their business to succeed the better. The Labours of Albertus Magnus in his Reading and Study, in his public Lectures and Disputations, in his Office of Provincial, and afterwards of Bishop, and in his Writings in Divinity, and all other Arts and Sciences, which in Print make one and twenty Volumes in Folio, were of themselves almost incredible, and yet by what is attested upon their own Knowledge, by such as were most conversant, and intimate with him, it seems that his constant Employments in Devotion, and Divine Contemplation were proportionable to the rest, and indeed such that the extraordinary progress which he made in those, is imputed more to this; and to his Humility, than to all his Labour and Study besides. And he himself in effect saith, or intimates as much, when he saith in general, Oratione & Devotione plus acquiritur in Divinis Scientiis, quam Study. And again, Divina, namque Sapientia imprimitur nobis ascendentious in Deum, & ad ipsam Sapientiam. The like is reported of his Scholar Tho. Aquinas: And to mention no more, even in our own Age and Country, of the Learned Dr. Hammond, by the late Bishop of Oxford, who wrote his Life; And I doubt not but many could attest the same of their own Knowledge and Experience, if they thought it fit.  
And certainly the Neglect of this in the Education of Youth in our Universities, is a principal Cause, that they have produced no more solid and substantial Fruit of later Ages, and that the Power of Religion is so much decayed in this Nation; for Learning without it is a Lifeless and Pernicious thing, as apt to distract the mind, as any other of the deceitful Delights of the World. The Neglect of this by such as satisfy themselves with a Form of Religion, and employ more Time and Cost to adorn their Bodies and their Houses, than to cultivate their Souls, will prove a heavy Charge to a great Number of people one day, Luk. 13.24, 28. Mat. 25.8, 12. And they who have unhappily encouraged the Neglect of Times appointed by Authority, whether Divine or Humane, for Religious Employments, and the Profanation thereof, by Sports and Idleness, will then find whose Service they have therein promoted, and a dismal Account they have to Answer.  
The Author was one of the most Eminent Men of his Age, both for Learning and Piety, a zealous Man against all Vice and Wickedness, especially of the ecclesiastics, not sparing the greatest Prelates, and even the Popes themselves, proving from the Scriptures, what great mischiefs to the Church, and loss of Souls proceeded from the miscarriages of the ecclesiastics. He was made Bishop of Ratisbon sore against his Will, by Pope Alexander IU. but would not remit his former Austerities, nor leave off his mean Apparel, but visited his Diocese on foot, committed the secular business to trusty men, and applied himself mholly to the care of his Flock and Divine Contemplation; and when Alexander was dead applied himself to his Successor, and having obtained his leave, resigned his Bishopric.  
This Little Book above forty Years since was by Sir Kenelm Digby thought worthy, not only of his perusal, but pains, to turn it into English, and his Translation, or rather, as he saith, Paraphrase, was not long after Printed, with a Commendatory Preface to his Mother, but it came not to my hands, till this was in the Press, and besides being out of Print, and a Paraphrase, the stricter Translation was thought fit to be Printed, and may possibly be more grateful to some.  
Socrates Christianus.   

A PREFACE to the two Treatises of Dr. John Staupitz.  
JOhn Staupitz, descended of a very Noble Family in Misnia, was more Noble by his own Virtue, being an early and a great Proficient in Learning and Piety, and a great Favourer and Promoter of both in others: and he wanted not advantages for it, being Abbot of St. Peter's in Saltzburg, Vicar General of the Order of the Augustine's in all Germany, and in great Esteem with Frederick, Duke of Saxony, a Wise and Pious Prince, who made use of Him chief in the ordering of the University of Wirtemberg, which he founded in the Year 1502. He it was who sent for Martin Luther from Erford to this University 1508. having taken special notice of him for a Man of Parts, Learning, and Zeal for Religion, and 15●2. made him take the degree of Doctor. And Luther greatly esteemed Him, always used to call Him his Staupitz, and often said, He was a Great Man, and not only Learned and Eloquent in Schools and Churches, but also acceptable and venerable at Court, and amongst great Persons. He might have been preferred to the greatest Dignities, had he not industriously (study omni) avoided it. Though he was himself made Doctor Obraram Eruditionem, yet was he no less studious of the Practice than of the Knowledge of Divinity. And the very Year that Luther was made Doctor by his means, he ordered in all the Monasteries, subject to his care, that the H. Scripture should be read at Meals in the place of St. Augustine, that the Friars might be better acquainted with them. And he it was who began the first motion of the Reformation in the Year 1517. For He was the Man who first complained against the Abuses of the Preachers of Indulgencies, and resolving with all his might to oppose them, out of all his Friars, and all his Doctors in that University, made choice of Luther to preach against them, and gave him all the Encouragement and assistance he could afterwards; so that he was in truth the first Beginner of the Reformation.  
And though this alone was enough to recommend these Tracts of his to all Protestants, yet there are two Considerations more, which do not a little enhance the value of them: the one, that they are an Evidence of the Piety and Devotion of a Person so primarily concerned in the Reformation; which may serve to answer the calumny, & convince the uncharitableness of those Papists who would impute the beginning of the Reformation to an Emulation of the Augustine's against the Dominicans, for Temporal Advantage: the other, that as in them may be observed the true Spirit of the first Reformers, so by them we both may perceive how much we are now degenerated from their Piety and Devotion, and are admonished and directed to return thereunto; which is the very End and Designs intended in the Translation of these Authors. And therefore tho' this was none of those ancient Christian who were first intended to be translated yet is he so Primitive a Christian in respect of the Reformation, that he m●… very properly serve the Design as to the of the Reformed Churches; and no Subject can be more proper in order to th● end designed for all Christians, that this which he treats.   

ADVERTISEMENT.  
WHen this Book (Entitled, The Grea● Duty of a Christian) was printed the Translator knew nothing of Joh● Staupitz the Author of the latter part o● this Translation, which being since m●… with, hath occasioned the printing of thi● Preface.  
The , and following Books, may be had at John Coughens in Plumtree-Court, near Fleet-Bridge, in Holbourn.  
The Way to the Sabbath of Rest, Quarto By Mr. Tho. Bromley.  
The Mark of a true Christian, or the Golden Rule of a Godly Life. Translated out of High-Dutch. Octavo.   

Some short Rules of Christian Perfection, by Henricus Lovaniensis.  
HE who will be perfectly his Gods (given up to him) must observe Six things, whereof Three are External, and as many Internal. Of the External, the First is, that his Clothes and his Exterior State be such, whereby he may desire to please none at all but God alone. Another is, that his Words be few, necessary, simple and concerning Divine things; the Third is, that his whole life, all his Works, and whatever he doth, be so complete and blameless that in nothing he may be reprehended by any one.  
And of the Internal, the first is, that his Thoughts be pure and Heavenly, the Second, that he purely seek and intent God alone; the Third, that he be able easily and readily without any Trouble to bid farewell to all for God; that is, that whatever befalls him an Unmoveable, undisturbed and true Peace be in his mind, that as Water not moved with any blast of wind is quiet, so his Soul may in all things persevere calm and . For as in water, so long as it swells with Waves, and is stirred with continual motion, no man can behold himself, so that most simple, and most pure Good which is God, can never direct the Rays of his Light into his Soul, into his Spirit or Interior part, so long as he is moved with prosperous, or advers occurrences. For, no Prosperity or Honour, though never so great, for no Riches or Friends, or whatever fortunate accident must our heart yield to Levity, Dissoluteness, 〈◊〉 vain Joys. Again on the other side, he must per●●… undaunted and  against all Adversi●… so that he be not disturbed or hindered in his Sou● by any damage done him, nor wish any Evil Within or without, to any other, whatever he suffers from him; whether he deprive him of all his Good● whether Honour or Friends or Commodities, or a●… his comforts; yea though he pull out his Eyes, fire 〈◊〉 House, or whatever other mischief he do him, h●… must by no means bear an Evil thought against him, nor desire Revenge; but taking all, not from Man, but from the hand of God, render him devou● thanks, that he is in any thing made conformable to him. Yet notwithstanding we must know, that there is none so happy or holy (Christ only and th● Glorious Virgin excepted) but he may sometimes suffer at least the first motions of passion; for all the Saints have suffered them: But as soon as ever they perceived them, they knew how by the Grace of God so to suppress them, so as that they could not easily be perceived either in their Countenance, in their Words, or their Gestures.  
Lastly to this Quiet (condition) this also is required that he be so affected, so disposed, that though he be encumbered with Diversity and multiplicity of business, is soon as ever he turns himself to God in Prayer, no Image thereof, no appearance, not so much as any shadow of it, may remain, whence in his Intellect or mind, he may become indisposed or hindered. Our Lord Jesus Christ. Grant that to these things we may all in time attain. Amen.   

A TREATISE OF Albertus Magnus; of adhering to God.  

CHAP. I. Of the ultimate and highest Perfection of Man, as far as the same is attainable in this Life.  
I Have purposed with myself, with the greatest accuracy, (as far as it is possible in this our Exile and Pilgrim State) to give a description of the Absolute and Plenary Abstraction from all things, and our ready, secure, naked, and firm adhering to our Lord God alone: And this the rather, because the very End of Christian Perfection, is Charity [or Divine Love,] whereby we cleave to, [and are made one with] the Lord our God. To which Divine Adhesion by Love, every one is bound that hopes for Salvation, and is performed by the observance of the Precepts, and Conformity with the Will of God; the observance whereof, excludes whatsoever is repugnant to the Essence and Habit of Charity, such as are all Mortal Sins. But those that are in Religious Orders, have over and above this, bound themselves to the Practice of Evangelical Perfection, and of those things which are matter of Evangelical Council and Advice, rather than strict Imposition, (and by means whereof we more readily arrive to our ultimate End, which is God; by the observance of which are likewise excluded all those things, which clog and hinder the Activity and Fervour of Charity, from carrying us up into our Lord God;) such as are the denying of all things, yea even of our own Soul and Body; for seeing that our Lord God is a Spirit, they that would worship him, 
Joh. 4.24.  must do it in Spirit and in Truth; That is, with Knowledge and Love, with the Understanding and Affection, devoid of all Phantasms, or Images: To this purpose, is that Command of our Lord, But thou when thou Prayest, 
Math. 6.6.  enter into thy Closet; that is, the inmost retreat of thy Heart; and when thou hast shut thy door, viz. the door of thy Senses upon thee; there do thou, with a Pure Heart, and Good Conscience, and Faith unfeigned, pray to thy Father which is in Secret, in Spirit and in Truth. Which is then best done, when a Man being disentangled and divested of all other things, and wholly retired within himself; and having forgot and shut out all, and every thing, in the Presence of Jesus Christ, the Mind alone doth in silence, with Faith and Assurance, lay open her Desires, before her Lord God; and thus, by the entirest Affection of her Heart and Love, doth most sincerely and fully pour forth, and plunge herself into God, with the inmost Marrow and Strength of all her Powers, dilating, inflaming, and dissolving herself wholly into him.   

CHAP. II. How a Man may, despising all other things, adhere to, and intent Christ alone.  
NOw whosoever Desires, and makes it his Business to undertake and enter upon this State or kind of Life; it is needful that he, as it were, shutting his Eyes and Senses, do not concern or trouble himself with, or be careful and solicitous about any thing whatsoever; but totally reject and renounce all things as impertinent, hurtful, and pernicious; and in the next place, that he wholly retire within himself, and in that Retirement, entertain no other Object, but Jesus Christ alone, and him Crucified, and so press on through him, into him, i. e. through Man into God, through the Wounds of his Humanity, into the inmost recess of his Divinity; and there, without any further disputing, readily and securely commit himself and all his Concerns to his indefatigable Providence, according to that of St. Peter, Casting all your care upon him, 
1 Pet. 5.7.  who can do all. And again, Be solicitous for nothing. 
Phil. 4 6.  And that of the Psalmist, Cast thy care upon the Lord, 
Ps. 55.22.  and he shall sustain thee: And again, But it is good for me to, 
Ps. 73.28.  cleave unto God: And again, I have set the Lord always before me: 
Ps. 16.8.  And with the Spouse in the Canticles, 
Cant. 3.4.  I have found him whom my Soul loveth; because, 
Wisd. 7.11.  as Wisdom saith, All good things come together with it. This is that hidden Heavenly Treasure, and that precious Pearl which cannot be purchased, 
Mat. 13.44, 5, 6.  but by the parting with all that we have, which being preferred before all, in the Strength of the Spirit is to be sought for with humble Confidence, most instant Endeavours, and quiet Silence, even to the loss of all outward Conveniencies and Advantages of Praise or Honour, in the Strength of the Spirit. For what Advantage will it be to one that hath dedicated himself to God, if he gain the whole World, but at the same time suffer loss in his Soul? Or of what profit is the highest Profession of Religion, or a seeming Holy Conversation, without living in the Spirit of Truth and Humility, wherein Christ dwells, through Faith wrought and form by Love; wherefore we are told that the Kingdom of God is within us: 
Luke 17.21.  which is no other than Jesus Christ himself.   

CHAP. III. Wherein the Perfection of Man, in this Life, doth consist.  
SUre it is that the more solicitously busy the mind is in thinking and managing these Inferior and Humane Affairs, at the greater distance it puts itself from Superior and Heavenly Objects, and true inward Devotion; and on the contrary, the more fervently she recollects herself from the Memory, Affection, and Understanding of things here below, and betakes herself to those above, the more perfect will her Prayer be, and the more pure her Contemplation; because it is impossible she should be perfectly intent on both these together, they being as opposite as Light and Darkness. For he that cleaves to God, is, and walks in the Light, but he that sticks to the World, gropes in the Dark. Whence the most sublime Perfection of Man in this Life is this, to be so far united to God, that his whole Soul, with all its Powers and Faculties, be to that degree gathered up into the Lord his God, that he may become one Spirit with him, so as to Remember nothing but God, to feel or Understand nothing but God; and that all his Affections being united and centred in the Joys of Love, may sweetly repose in the sole Fruition of their Creator. For the Image of God impressed on the Soul, consists in these three Faculties, viz. Reason, Memory, and Will: And as long as these do not wholly receive their Stamp and Impress from God, the Soul is not Deiform, according to the intent and scope of its first Creation. For God is the form of the Soul, by whom the Soul must be impressed, as the Wax is by the Seal. Now this can never be fully performed, until Reason be, according to its capacity, perfectly illuminated with the knowledge of God, who is the Sovereign Truth; and the Will be perfectly bend and taken up, in loving the Supreme Good; and the Memory be wholly employed in the beholding and enjoying of Eternal Happiness, and in a sweet and delightful Repose and Acquiescence in the same. And forasmuch as in the Consummate Possession of these, consists the Glory of the Bliss of Heaven, it is evident that the true beginning and anticipation of these, is the Perfection of this Life.   

CHAP. IU. How the Activity of Man ought to be in the Intellect alone, and not in the Senses.  
HAppy therefore is the Man, who by a continual effacing of all Phantasms and imaginary Representations, and by Introversion, and the lifting up his mind into God, doth at last, in a manner forget and leave behind him all I mages, and by this means, consequently operating inwardly with a Naked, Simple, and pure Intellect and Affection, about the most Pure and Simple Object, God. Wherefore thou must reject and cast out of thy mind all Phantasms, Representations, and Images, and the forms of all things besides God, to the end that thy whole Exercise about God within thee may depend only of thy naked Intellect, Affection, and Will. For indeed, the true End of all thy holy Exercises is this, that thou do intent and repose in the Lord God within thee, by the purest Act of Intellection, and the devoutest Affection, without all Representations or Entanglements whatsoever. Now this Exercise cannot be discharged by any corporal Organs, or the external Senses, but by that part in Man, by which he is Man: Now that which constitutes a Man, is Understanding and Love. And therefore as long as Man sport's it with his Imagination and Senses, and fixeth there, he is not yet got beyond the Motions and Bounds of his Bestial Nature, that is, of that part within him, which he hath common with Brute Beasts; forasmuch as they do perceive, and are affected with such sensible Representations, and no other, because the power of their Soul reacheth no higher. But the case is otherwise with Man, who is Created in the Image of God, according to his Intellect, Affection, and , which must be immediately, purely, and nakedly impressed by God, and become united, and firmly cleave unto him. Wherefore also the Devil doth with all possible diligence endeavour to hinder and disturb this Exercise, as far as in him lies, forasmuch as he knows it to be an Entrance and Anticipation of Eternal Life; which makes him to envy so great a Happiness to Man. For which reason he always endeavours to estrange and alienate the mind of Man from his Lord God, sometimes by one Temptation, sometimes by another; sometimes by one Passion, and sometimes by another; sometimes by superfluous solicitousness, and indiscreet carking; sometimes by Disturbance, dissolute Conversation, and unreasonable Curiosity; sometimes by the study of curious and subtle Writings, impertinent Discourses, Reports, and News; sometimes by Adversity, and sometimes by Prosperity. Which though sometimes they may seem to us to be very light, and in a manner, no Sins at all, are, nevertheless, great lets and hindrances to this holy Exercise and Work. And therefore, however they may represent themselves to us as profitable and necessary, yet are immediately to be rejected and disowned, as hurtful and pernicious, whether they be small or great, and to be wholly expelled and cast out of our Senses. Accordingly it is highly necessary that all things heard, seen, done, or spoken, and other such like, be received by us without any Phantasms [Images] or dwelling upon them; and that neither afterwards, nor before, nor at the perceiving of them, we do form of feed any Representations; and when thus a Phantasm does not enter the Memory and the Mind, then can it neither hinder a Man in his Prayer, Meditation, and singing of Psalms, or in any other Spiritual Operation or Exercise whatsoever; neither will it ever again obviate and disturb him. Thus do thou readily and securely commit thy whole self, and all, and every one of thy Concerns in silence and rest to the infallible and most certain Providence and wise disposal of the Divine Majesty, who himself will appear for thee in this Combat, and fight for thee, and will with more Honour and Sweetness deliver and comfort thee, than if thou shouldst continually, night and day, hammer upon the Anvil of thy thoughts and Imagination about it; and with a vain, vagabond, and yet captived Mind, foolishly run up and down from one contrivance to another, spending thy precious time in tireing thy Mind and Body, and foolishly consuming the strength of them both. Wherefore do thou receive all, and every thing, whensoever or howsoever they come upon thee, with an even temper, in silence and tranquillity, as reached forth to thee by the hand of the Paternal Divine Providence. Divest therefore thyself of the Images and Phantasms of all Bodily things, according to the Exigence of thy State and Profession, that with a naked and simplified mind, thou may'st sincerely cleave to him, to whom thou hast so frequently and entirely devoted thyself, that there may be nothing to mediate or interpose between thy Soul and him, that so with a pure and fixed view, thou mayest raise thyself from the Wounds of his Manhood, into the Glorious Light and Charity of his Godhead.   

CHAP. V Concerning Purity of Heart, which is to be endeavoured above, and before all things.  
IF so be therefore, thou dost desire and endeavour, by a straight, safe and short path, to arrive to the end of true Bliss, here and hereafter, of Grace and Glory, then do thou with an intent mind, earnestly aspire after continual cleanness of Heart and Purity of Mind, with a constant calm and tranquillity of thy Senses, and recollecting the Affections of thy Heart, continually fix them above, on the Lord thy God, withdrawing thyself in the mean time from thy Familiars and Acquaintance, and, as far as lies in thee, from all Men, and from all things that might be a let or hindrance to thy holy purpose; always watching an Opportunity where and when thou may'st find place and time, for sweet rest and contemplation, and the enjoyment of the secret Pleasures of Silence, avoiding the shipwrecks of this present World, and the noise, hurry, and confusion of it. Wherefore let this be thy chief Study at all times, how thou may'st attain to Cleanness, Purity, and Rest of Heart, that so continually, having shut the doors of thy Carnal Senses, thou may'st turn into thyself, and lock up thy Heart, as far as is possible, from the Representations of all Sensible things, and the Imaginations of Earthly Objects. It is this Purity of Heart that excels all Spiritual Exercises whatsoever, as being the final Intention, 〈◊〉, and Reward for all the Labours which a Religious and Spiritual Man takes in this Life. Wherefore do thou with all Diligence, Application, and Endeavour, rid thy Heart, Senses and Affections from all these things that may impede its Freedom, and from every other Concern of the World, that hath the least Power to Allure, Bind, and Captivate thee. And so strive to recollect and gather up all the wand'ring excursions of thy Heart, and all the Affections of thy Mind, into that One, True, Simple, and Supreme Good, and to keep them always recollected within thyself, as in one place; and by this means endeavour always to cleave with thy mind to God and Divine things, and leaving thy Earthly Frailty behind, strive to transform thyself continually into the pattern of the Heavenly things, through thy inward Communion with, and retirement into Jesus Christ. Wherefore if thou makest it thy Business to strip and purify thyself from all Images and Representations, and with Trust and Confidence, to simplify and quiet thy Heart and Mind in the Lord thy God, that thou may'st feel, and take in the Fountain of the Divine Good Pleasure in all thy inward parts, and by thy good will be united to God, in thy Intellect or Understanding, this Exercise alone will be sufficient for thee, and serve instead of all Study and Reading of the Holy Scriptures, and will advance thee to the Love of God and thy Neighbour, according as the Anointing Teacheth thee. Wherefore with all Study, do thou labour and endeavour to simplify thy Heart, that being , and at peace from any intruding vain Phantasms, thou may'st always turn thyself to, and stand fast in the Lord, within thee, to that degree, as if thy Soul was got into the always present NOW of Eternity, that is, of the Deity; in such a manner, that for the Love of Jesus Christ, from a Pure Heart, a Good Conscience, and Faith unfeigned, thou may'st wholly forsake and leave thyself, and entirely and fully commit thy whole self to God in all Tribulation and every Event whatsoever, always desiring to be patiently resigned and obedient to his Will and Good Pleasure.  
Now to the end, that thou may'st come to this State, it is necessary for thee, frequently to return to thine own Heart, and to abide there; ridding thyself, as far as is possible, of all things, preserving the Eye of thy Mind continually in Purity and Rest, voiding thy Intellect of all Images and Representations of inferior things, setting free the Affection of thy Will from all Earthly Cares, and with a fervent Love, from the very bottom and root of thy Soul, cleaving to the True Supreme Good, having thy Memory also continually lifted upwards, and firmly fixed and grounded in the same alone True Sovereign, Essential, and Uncreated Good, to the end, that thy whole Soul, with all its Powers and Faculties, being thus gathered up into God, may become one Spirit with him, which is the highest Perfection attainable in this Life. It is this Unity of Spirit and Love, whereby Man is made conform in all his Desires and Wishes with the Supreme and Eternal Will, so as that he becomes that by Grace, which God is by Nature. And here we are to observe, that in that very moment wherein any Man by the Grace of God overcomes his own Will, that is his inordinate Love and Liking, so as to dare fully and totally trust the Lord God with all his Needs and Concerns, he does so highly please God, that he freely bestows upon him such a degree of Grace, by which he feels that true Charity and Love begot in him, which expels all doubts and fears, and gives him a sure and confident hope in God. Wherefore nothing can he more happy or advantageous for us, than to cast our All upon him, in whom there is no want. And seeing that as long as thou standest in thyself, thou dost not stand fast, cast thy whole self securely upon God, and he will take thee up, heal thee and save thee. If thou doff but continually revolve these things in thy Mind, thou wilt find them more conducive to a truly Happy Life, than all the Riches, Pleasures, Profits, and Honours, yea and all the supposed Wisdom and Knowledge to boot, of this deceiving and corruptible World, yea, tho' thou shouldst excel in all these, all that ever were before thee.   

CHAP. VI That we must cleave to God with a naked Intellect and Affection.  
WHerefore seeing that by how much the more thou shalt empty thyself of all Images, and External, Worldly, and Sensible Entanglements, by so much the more thy Soul will recover its Primitive Strength and Vigour, and the use of its internal Senses to perceive and relish those things that are above; do thou endeavour to quit all Phantasms and imaginary Representations of Bodily Things, because nothing is more pleasing and acceptable to God, than a Mind divested of all such like Forms and Images, for his Delights are with the Sons of Men, that is such, who with a Calm Mind, Purified, and Simplified from all these Occupations, Distractions, and Passions, do intent, apply, and cleave to him, making this their whole business. For otherwise if thy Memory, Imagination, and Thoughts be often busied about these things, it must needs be inveigled, either with some new things, or the remains of some formerly entertained, or be variously affected and distracted with other occurring Objects, 
Wisd. 1.5.  For the holy Spirit of Discipline (as the Wise Man saith) removes its self from thoughts that are without Understanding. Wherefore a true Lover of Jesus Christ, must be so united in his Intellect, through good Will, to the Divine Will and Goodness, and be so naked and stripped of all Phantasms and Passions, as not so much as to take notice whether he be derided and flouted at, or Loved and Honoured, or whether any thing else happen to him. For a good Will makes up all, and is above and beyond all: Wherefore if there be a good Will, and that the same in the Intellect be purely conform and united to God, it can do no hurt, tho' the Flesh or Sensuality and the outward Man should incline to Sin, and be backward and dead to that which is good; yea, even though the inward Man also, should be dead and listless to any thing of Devotion; for in this case it is sufficient for a Man by Faith and good Will, nakedly to cleave to God in the Intellect or Supreme part of the Soul.  
And this he will do, if he throughly perceive and be sensible of his own imperfection and nothingness, and know that all his good consists, and is in his Creator; and if with all his Powers and Faculties he abandon himself and all Creatures, and totally plunge his whole self into his Creator, so as to direct all his Actions purely and entirely to his Lord God, as the sole end and scope of them all, seeking nor desiring any thing besides him, in whom he perceives himself to have found all Good, with all Happiness and Perfection. And by this process he becomes in a manner transformed into God, to that degree, that he can neither think, nor understand, nor love, nor remember any thing but God, and the things of God; nor doth he see himself, and other Creatures, save only in God; Neither doth he love any thing save God alone, nor remember or make mention of them or of himself, but in God. Now this knowledge of the Truth makes a Soul very humble, judging it self, but not another; whereas on the contrary, the Worldly Wisdom makes the Soul proud, Vain, Arrogant, and puffed up with Wind. Let us lay down this therefore for a Spiritual and Fundamental Doctrine; that he who would draw near to the Knowledge, Service, and Familiarity or Communion with God, and that would really possess him, must of necessity wholly strip and divest his Heart from all sensible Love, not only of every Person whatsoever, but of every Creature; to the end, that with a simple and entire Heart he may reach forward and press into the Lord God his Creator, freely without all Duplicity, Care, or solicitousness, with a full assured Trust and Confidence in his Providence, as to all his Concerns.   

CHAP. VII. How the Heart is to be gathered up, or recollected into itself.  
MOREOVER, as it is said in the Book of the Spirit and Soul, Chapter 21. To mount up to God, i● to enter into ones self. For he who inwardly entering, and intimately penetrating into himself, gets above or beyond himself, he truly mounts up to God. Let us therefore gather up our Hearts from the various Distractions o● this World, and recall them to the joy● within, that we may at last be able to fix them in the light of Divine Contemplation. For this is the true Life and Rest of our Heart, when by Desire it is fixed in the Love of God, and sweetly refreshed with his Divine Comfort. But the reason why in the experimental taste and relish hereof we are manifoldly hindered, so as that we can by no means reach to him, is plainly this, because the Mind of Man being distracted with solicitousness, doth not enter into itself by the Memory; being overshadowed (clouded) with Phantasms, doth not retire into herself through the Intellect, being allured by Lusts and Concupiscence, doth not turn in to herself, through the desire of internal sweetness, and Spiritual joys; and being thus wholly taken up with these sensible and present Things, she can never enter in to herself, viz, the Image of God, in herself. It behoveth therefore above all things, and is necessary, that with humble Reverence, and great Confidence, the Mind raise itself, above itself, and every Creature, by a total denying and renouncing of them all; and say within herself, he whom of all things, before all things, and above all things I seek, love, long for, and desire, is neither sensible, nor imaginable, but above every thing that is sensible and intelligible too: He is not to be perceived by any sense, but wholly desirable by full and perfect desire; neither is he figurable, or representable, but to be most perfectly longed for, by the most intimate affection: He is not to be rated, or valued, but wholly to be affected with a pure heart, as being above all things amiable, and delectable; and of infinite Goodness, and Perfection. And thus she is carried into the darkness of the Mind, and becomes higher raised within herself, and enters deeper into herself. And this manner of ascending to the Enigmatical, or obscure Vision of the most Holy Trinity in Unity, and Unity in Trinity, in Jesus Christ, is by so much the more fervent, by how much the power of Elevation is more intimate to the mind, and so much the more fruitful and profitable, by how much it is nearer, and stronger in Affection. For in Spiritual Things, those are accounted higher, which are more inward, as to Spiritual Experience. Wherefore, do thou never leave, never rest, until thou get a taste of some Pledges or foretastes of the fullness that is to come; and till thou perceive the sweetness of the Divine Loveliness, by some little first Fruits; and do not cease running after her in the perfume of her good Ointments, unti thou come to see the God of Gods in Zion. For, in thy Spiritual Progress, and in this Union with, and cleaving to God within thyself, thou must neither desist, nor give back, until thou hast obtained what thou lookest for; whereof, we may take an Example from those who are going up an high Hill: For if in this ascent our Spirit through Lust and Desire, comes to plunge itself into the Transitory Things here below, it immediately is led out of the way, by infinite Distractions, and crooked winding Paths; and being manifoldly divided, is scattered in itself, according to the multiplicity of the Objects its Concupiscence desires: Whence necessary follows Motion without steadiness, Running without attaining, and Labour without Rest. But, if on the other side, our Heart and Spirit do withdraw itself by Desire and Love from the infinite distraction of inferior Things here below, wholly quitting them, and by little and little gathering up herself into that one Unchangeable, All-sufficient Good, learn and accustom herself to stay at home, and with her whole affection do inseparably cleave unto it; so much the more she is gathered up into one, and fortified, by how much she is elevated by understanding, and desire to the Things that are above; and becomes so habitually fixed and established in the true Supreme Good within herself, till at length, she be made altogether immutable, and arrive to that true Life, which is the Lord God himself; so as that perpetually, without any vicissitude of Change, or Time, she now reposeth herself in that inward Quiet, and secret Mansion of the Deity; being perfectly fixed and settled within herself, in Christ Jesus, who is the Way, to those that come to him, 
John 14.6.  the Truth, and the Life.   

CHAP. VIII. How a Devout Person must Commit himself to God in all Events, and in all his Concerns.  
I Suppose, that from what hath been already said, thou dost perceive that the more thou shalt divest thyself from Images, and all Worldly and Created Things, and by Good Will be united in thy Intellect to God, the nearer thou wilt approach to the State of Innocence, and Perfection. Than which, what can be conceived better, more happy, or more delightful? To which purpose, nothing can be of more avail, than that thou keep thy mind naked of all manner of Phantasms, and Images, and from all Entanglements whatsoever, so as not to be concerned, or trouble thyself, neither about the World, nor about Friends, or Relations, nor about Prosperity, or Adversity; neither about any thing past, present, or to come, either in thyself, or in others: No, nor over much about thine own Sins; but with a certain pure simplicity, suppose thyself to be naked, and alone with God, without the World; for if thy Soul were already launched into Eternity, and separated from the Body, surely it would not be busied about Secular Matters, nor would it be concerned about the course of the World, neither about Peace, nor War; fair, or foul weather, or any other Temporal Thing, but would uniformly, and totally intent, be at leisure for, and cleave to God alone: In like manner, do thou now (according to the present possibility) leave thy Body, and all Creatures present, and to come, and steadily fix the view of thy Mind and Spirit, according to thy utmost power, nakedly and readily upon that increated Light, that thy Spirit may be so stripped and divested from all Phantasms, and from all Entanglements, and cloudy overshadowings, as may be supposed that of an Angel tied to a Body, who is not hindered by the activity of the Flesh, neither is entangled with vain and hurrying Thoughts. Let thy Spirit therefore fortify itself against all Temptations, Vexations, Injuries, and Affronts whatsoever; so that with the greatest unconcernedness, and evenness of Temper, it may immovably persevere in God, in Adversity, as well as Prosperity. And when any thing of trouble, listlessness to any thing that is good, or confusion of Mind, do chance to seize thee, do not thou therefore think strange, or be discouraged; neither run thou, upon this account, to vocal Prayers, or other ways of comfort: but let this only be thy exercise, that thou awaken and stir up thyself through good will in the Intellect, that so thou mayst cleave to God with thy mind, whether thy sensual Part will or not. For, a Devout and truly Religious Soul ought to be so intimately united to God, and to have, and make his Will so conform to the Divine Will, that it may not busy itself with, nor cleave to any Creature whatsoever, any more than she did before she was Created; and as if there were nothing at all besides God and the Soul; and that it may with an even temper take all and every thing that happens to it, securely, and infallibly, from the gracious hand of the Divine Providence in all things, uniformly suffering the Lord, in Patience, Tranquillity, and Silence. Wherefore it appears, that to strip the mind of all Phantasms, doth above any other Exercise whatsoever, avail and conduce to a Spiritual Life, in which, by good will, thou mayst be united to, and become like to God, in thy intellect. For by this means, there will be nothing to mediate, or intervene betwixt thee and God. Consider therefore, how greatly thou dost degenerate from the Nobility of thy Being, and how highly thou Sinnest against the Lord thy God, and against all his Righteousness, if thou with thy Will and Love do cleave unto the Creature, rather than to the Creator; by this means, preferring the Creature, before the Creator.   

CHAP. IX. That Divine Contemplation is to be preferred before all other Religious Exercises whatsoever.  
FOrasmuch therefore as all things besides God, are the Effect and Work of the Creator, having their Power and Being, and whatsoever they are or can, stinted and limited; and as at first they were produced out of Nothing, so are still surrounded with nullities, and nothingness, and of themselves tend to nothing; it follows, that they must necessarily, every moment receive their existence, conservation, activity, and whatsoever else may be in them, from the Sovereign Workman God, as being in, and of themselves, insufficient for themselves, and others; to whose Divine Working they being compared, have the same proportion, as Nothing to Something, or a Finite thing to that which is Infinite. Wherefore, let all our Contemplation, Life, and Operation, be in him alone, and about him, and for him, and to him; who, with one hint of his Will, is able, and knows to produce things infinitely more perfect than those Creatures we now see. There can be therefore, neither with respect to the Intellect, or to the Will, any Contemplation and Fruition of Love more profitable, perfect, happy, and delightful, than that which hath for its Object the Creator, the true and Sovereign Good; from whom, in whom, through whom, and to whom are all things; who alone is infinitely sufficient for himself, and all things: Who, most simply, fully, and supereminently contains, and has concentred in himself from Eternity, the Perfections of all things, in whom there is nothing that is not himself; with whom, and through whom, the Causes of all unstable things have their lasting subsistence, and establishment: In whom are the Immutable Ideas and Principles of all Mutable Things, and in whom the Eternal Reasons of all Rational, and Irrational, and Temporal Things do live for ever; who fulfils all, and essentially fills all and every thing with himself; and who is more intimately present by his Essence to every thing, than the thing is to itself; in whom all things are united and one, and in whom they live Eternally. Moreover, if by reason of weakness, or the unaccustomedness of the understanding, any Man be obliged to Meditate, or Contemplate on the Creatures, than this will be the best, truest, and most profitable way for him; that at least in all his Contemplations, and Meditations, whether about Creatures, or about the Creator, a delight in the Creator himself, the One and Trine God, may arise within him; and that the fire of Divine Love and true Life may thence flame forth in himself, and in others, for the obtaining of Eternal Felicity. And here we may observe the difference there is between the Contemplation of Christian Believers; and that of the Heathen Philosophers: For the Contemplation of Philosophers is intended only for the perfection of the Contemplator, and therefore stops in the understanding, and so their end herein, is intellectual Knowledge. But the Contemplation of the Saints, is taken up for the Love of him whom they Contemplation, that is, of God; and therefore does not stop in the Intellect by Knowledge, as in its ultimate end; but passeth over into the affection by Love. Wherefore the Saints in their Contemplation, have the Love of God for their principal end, and aim; because it is far more happy and blissful to know and have the Lord Jesus Christ Spiritually by Grace, than without Grace, corporally, or essentially. Now whilst the Soul thus abstracts itself from all things, and reflects into itself, the eye of Contemplation by this means becomes dilated, and raiseth itself like a Ladder, whereby she mounts to the Vision of God. From which beholding, the Soul becomes inflamed with the Love of Celestial, and Divine Good Things; and looks upon all Temporal Things aloof, as if they were just nothing. Thus, when we draw near to God by the way of Negation, or removing from him all that is perceptible, or comprehensible; in the first place, we remove from him all that is Bodily, Sensible, or Imaginable; in the next place, all that is Intelligible, and last of of all, Essence, or Being itself, as it is in the Creatures. And by this means, according to St. Dionysius the Areopagite, we approach nearest to the Divine Essence, and are in the ready way of being joined to him. And this is that thick Darkness, where God is said to dwell; and into which Moses entered, and through it passed to his inaccessible Light. But that which is Spiritual is not first, but that which is Animal; so that according to the natural and accustomed Order, we are to proceed from the Labour of Action, to the Rest of Contemplation; and from the Moral Virtues, to the Theorical, and Speculative. Wherefore, O my Soul, why is it that thou busiest thyself to no purpose, about the many vain and superfluous Things where thou art always in want? And dost not rather fix thy intention and love upon that one Best and Sovereign Good, which contains all Good, and is only sufficient for thee, and all things? Unhappy therefore, yea thrice unhappy he, who knows, and has all things besides him, but is ignorant of him. For if a Man should be supposed to know all things, and him, yet would not he be the happier for knowing them, but him only; whence St. John tells us, and this is Life Eternal, 
Joh. 17. v. 3. Psalm. 17. v. 15.  that they know thee the only true God, etc. And the Psalmist, I shall be satisfied at the appearance of thy Glory, or according to the Hebrew, when thy image, or likeness shall awake in me.   

CHAP. X. Actual and sensible Devotion is not so much to be minded, as the adhering, or cleaving to God with our Will.  
MOreover, do not thou greatly mind actual Devotion, sensible sweetness, or tears; but let it suffice thee to be by good will in thy intellect, with thy Mind united to God, within thyself, forasmuch as nothing is more pleasing to God, than a Mind stripped naked of Phantasms, Images, and Reptesentations of the Creatures. It becomes therefore a truly devout Person, to estrange himself from all Creatures, that he may nakedly, and readily intent, apply himself, and adhere to God alone, within himself. Wherefore deny thyself, that thou mayest nakedly follow Christ thy Lord God, who being truly Poor, Obedient, and , humbled himself, and suffered for us, and at whose Life and Death many were greatly offended, as appears from the History of the Gospel. Now as we see that a Soul separate from its Body, doth not mind, or take notice what becomes of it, whether it be burnt, hanged, abused, or cursed; and is not at all troubled or grieved for any injuries that are done to it; but has all its thoughts fixed upon that ever present Now of Eternity, and the one thing necessary our Saviour speaks of in the Gospel; In like manner be thou also affected to thy Body, being so unconcerned with it, as if thou wast already out of the Body, and have always thy mind fixed upon the Eternity of thy Soul in God, and earnestly direct and levelly thy thoughts at that one thing, of which Christ saith, But one thing is needful: 
Luke 10.42.  and by this means thou wilt feel great incomes, and assistance of Grace, for the attainment of true nakedness of Mind, and simplification of Heart. And most certain it is, that this one thing, is most present to thee, and will appear so, as soon as thou shalt have rid thyself from thy imaginary representations, and all other entanglements; and thou wilt soon find, that now thou canst with a naked, free, and ready mind apply thyself, and cleave to God; and by this means thou shalt be invincible in all things whatsoever that can happen to thee, as the Holy Martyrs, Fathers, and all the Elect and Blessed Saints were; who despising and rejecting all things, only minded the Eternal Salvation of their Souls in God: And being thus armed within, and united to God by Good will, they contemned all the Things of the World, even as if their Souls already had been actually separated from their Bodies.  
Consider well therefore, how great the power is of a good will united to God; yea, how by this impression of God upon the Soul, as by its virtual and spiritual Division from the Flesh, the Soul comes to look upon the outward Man as if it were none of hers; and is so unconcerned at any thing that is done to it, or its flesh, as if they were done to another Body; for he that cleaves to God, becomes one Spirit with him. Wherefore do thou never dare in the least to think or imagine any thing in the presence of the Lord thy God within thee, which thou wouldst blush that Men should hear, or see; and that because of the highest Reverence which is due to the Divine Majesty, in his Holy Temple. It is also fit and just, that all thy thoughts be erect and lifted up to God alone; and that the view of thy mind be fixed only upon him, as if there were nothing at all besides him, and by close cleaving unto him, enjoy him, which is a perfect Commencement and Anticipation of the Life to come.   

CHAP. XI. How we are to resist Temptations, and to bear Tribulations.  
THere is no man that draws near to God with a true and sincere heart, but he must expect to be tried, and proved with manifold Vexations, and Temptations. Now in all Temptations let this Precept be observed; that whenever thou feelest any Temptation, that thou do not assent to it, and that thou bear it patiently, and quietly, with humility, and long sufferance. And if they chance to be Blasphemous and Filthy injections, take it for a certain Rule, that there is no way better to overcome and be rid of them, than by despising them, though they be never so horrible, filthy, and abominable Blasphemies; let this be thy sole Armour of defence against them, to neglect them, account them as nothing, and despise them, without imputing them to thyself, or charging thy Conscience therewith. For thou wilt find this a sure way, to put the Enemy to flight, if thou treat him, and his endeavours with the greatest scorn and contempt; for he is exceeding proud, and cannot endure to be despised, and set at naught. Wherefore be sure to make use of this, as the best and surest Remedy against all such injections, never to mind them, or be troubled at them, any more than thou art at flies, that buzz about thee against thy will. Wherefore let the Servant of Jesus Christ take care not to run so easily from the face of the Lord, by being angry, murmuring and vexing himself about the buzzing of a silly Fly; I mean for some slight temptation, suspicion, sorrow, detraction, weakness, or any other kind of Adversity; seeing that by the hand only of Good Will lift up to God, all these, and a thousand such like, may be easily chased away, and put to flight. For by Good Will, Man has God to be his Possessor, and Owner, the Holy Angels his Guardians and Protectors; and moreover by the same, all Temptations are as easily overcome, as a Fly is chased away with the least motion of the hand. Peace therefore is the portion of the Men of Good Will; neither can any more worthy present be offered to God than it; for as much as Good Will in the Soul, is the Original of all good, and the Mother of all Virtues; which, whosoever gins to be possessed of, he hath without care whatsoever is necessary to a good and happy Life; wherefore if thou willest that which is good, without, being able to perform it, God will make up from himself, what is wanting in thee, and accept the will for the deed; for an Eternal Law has unchangeably decreed and established that all Merit should consist and be in the Will alone, as reward, or punishment, are in happiness, or misery. For Love is a strong will to serve God, a sweet affection of pleasing God, and a most burning desire of enjoying God. Besides, it is no Sin to be tempted, but rather an occasion of exercising one's Virtues; for certain it is, that we get much good by Temptation, seeing that our whole Life here upon Earth, is but one long continual Temptation.   

CHAP. XII. Concerning the Love of God, and how Powerful it is.  
NOW all these things above said, and whatsoever else are necessary to Salvation, cannot be better, more readily, or more savingly performed than by Love; by which the want o● every thing that is needful to Salvation is easily supplied, and in it is the abundance of all Good; neither does it wan the presence of the most desirable Object. For it is Love alone whereby we are turned to God, transformed into God, cleave to God, and are united to him, to that degree, as to become on Spirit with him, and so are made happy here in Grace, and hereafter in Glory, from him, in him, and by him For Love never rests but in the beloved Object, when it is possessed of the same with a full and peaceable possession. Love or Charity is the way of God to Men, and of Men to God; and God cannot take up his Habitation any where, but where Charity is. If therefore we have Charity, we have God himself, for God is Love, or Charity. There is nothing more sharp than Love, nothing more subtle, nothing more penetrating than Love; neither doth it ever rest, until naturally it have penetrated the whole virtue, profundity, and totality of the amiable Object; it will make itself one with its Beloved, and if possible, would be the the very same thing with it; and therefore it will not endure any thing to mediate or come between it, and the Object it loves, which is God, but doth with vehemence press into him, and never rests till it have passed by all things, and be come not only to him, but into him. For Love is an uniting and transforming Power or Virtue, transforming the Lover into the Beloved, and the Beloved into the Lover; so that one Lover is in the other, after the most intimate and presential manner imaginable. Which is very apparent in the first place, with reference to the apprehensive Powers, viz. That the Beloved is in the Lover; forasmuch as the Beloved Object is always sweetly and delightfully recalled and represented in the apprehension of the Lover; and on the other hand, forasmuch as the Lover endeavours, not superficially, but intrinsically to discern and penetrate t● the most inward parts of the beloved Object. And as to the appetitive and desiring Powers, the Beloved in said to be in the Lover, forasmuch as it is most intimately rooted by an affectionate conplacency, and pleasurable delectation it him: And onthe other hand, the Love is in the Beloved, by means of a total desire and conformity, as having but on willing, and nilling, one grief, and joy, as if they were indeed one and the same and no longer two distinct Being's. 
Cam. 8.6.  For Love, which 〈◊〉 strong as Death, draws th● Lover out of himself, and placeth him in the Beloved Object, making him to close most intimately therewith. For the Soul is more truly where it loves, than where it moves, because it is in the Beloved according to its own proper nature, reason, and will; but in that which it moves, or animates; it is only so far forth as it is a form, which is also compatible to Beasts. There is therefore nothing else that can draw us from all outward sensibles, and make us retire within ourselves, and from thence into the heart, and inmost Divinity of Jesus Christ, but the Love of Christ, and the longing desire after the sweetness of Christ, to feel, perceive, and to taste the intimate presence of Christ's Divinity. It is nothing else but the immense power of Love, which mounts a Man from the dregs of Earth, to the High Glory of Heaven. Neither is it possible for any one ever to attain the supreme Bliss and Beatitude, but with the help of Love, and Desire. For Love is the true and genuine life of the Soul, the Wedding-Garment, and its utmost perfection, in which, all the Law, 
John 13.34. & Ch. 15.7.  and the Prophets, yea, and our Lord's Commandment too, are included, as being the Centre and Substance of them all. And therefore St. Paul tells us, in his Epistle to the Romans, That Love is the fullfilling of the Law. 
Rom. 13.10. 1 Tim. 1.5.  And in his first Epistle to Timothy, That Charity is the end of the Cemmandment.   

CHAP. XIII. The Qualifications of true Prayer, and the usefulness thereof; and how the Heart is to be recollected, and gathered up into itself.  
AND forasmuch as we of ourselves are altogether insufficient for these, and all other good things; and that we cannot of ourselves render any thing to our Lord God (from whom alone proceeds all good) which was not his own before, save one thing only; according to what he himself, with his Blessed Mouth and Example hath been pleased to instruct us, viz. That we in all Cases and Events have continual recourse to Prayer (as being Guilty, Miserable, Poor, Beggars, Weak, Destitute, Subjects, Servants, and Sons, and wholly desolate in ourselves) and that we, with the most humble prostration of our mind, in Fear and Love, recollectedly, and composedly; with a deliberate true naked affection of shame, with earnest desire and fervency, with inward groans of the Heart, and with simplicity and sincerity of Mind should supplicate him, and lay open before him with full Confidence, all our impending dangers; and readily, securely and nakedly commit, resign, and offer up ourselves totally and faithfully to him, to our very last breath, as being truly and entirely his, reserving nothing to ourselves; that so the saying of the Blessed Father Isaak may be fulfilled in us, 
In Cassian. collat. 10. c. 6.  who speaking of this king of Prayer, saith, Than it is that we shall be one in God, and our Lord God alone shall be all in all in us, when that perfect Love, wherewith he hath first loved us, shall become the Love and Affection of our our Love, all our desire, all our study, and our endeavour, and lastly all our Thoughts; yea, and every thing that we see, speak, or hope for, shall be God; and when that Unity which now is between the Father and the Son, and between the Son and the Father, shall be transfused into our Sense and Mind; to that degree, That as he Loves us with a sincere, pure, and unchangeable Love; So we also may be joined to him, by a perpetual and inseparable dilection; being so intimately united to him, that whatsoever we hope, whatsoever we understand, whatsoever we speak and pray for, may be God. This therefore must be the Purpose, this the endeavour and end of a truly Spiritual Man, to be found worthy to possess the Image of the future Beatitude in this Corruptible Body, and to obtain a foretaste of that Celestial Bliss, Conversation and Glory even in this Transitory Life. This is the end of all Perfection, that the Mind being purified from all the Dregs of Carnality, may be sublimed to that pitch of Spirituality, That its whole Conversation, and all the outgoings of the Heart, be nothing else but one continual never ceasing Prayer. And when the Mind thus, having shaked off its Earthly Defilements and Entanglements, 
Collat. 9 c. 5.  doth breath out itself to God, in whom alone the intention of a Spiritual Man ought always to be fixed (from which Sovereign Good, the least Separation ought to be looked upon as present Death, and the most pernicious Destruction) and that she (the Mind) being well founded and rooted in foregoing Peace and Tranquillity, and set lose from the Bands of all Carnal Passions, and by a most resolute and tenacious purpose cleaves to that one Sovereign Good, than I say she will be able to fulfil that Command of the Apostle, 
1 Thes. 5.17.  Pray without ceasing, and in all place, 
1. Tim. 2.8.  lifting up Holy Hands without Wrath and doubting. For the Sense of the Mind being as it were wholly absorbed by this Purity, and Transformed from its Earthly State into a Spiritual or Angelical likeness, in this condition whatsoever she takes in, whatsoever she handles, whatsoever she does, will be the purest and truest Prayer. Wherefore if thou shalt without interruption continue this Exercise, as has been here set down from the beginning, it will be as easy and obvious to thee, in thy introversion and Recollection, to contemplate and enjoy, as it is for thee to live in Nature.   

CHAP. XIV. In all Judgements that are made of us, we are still to have Recourse to the Testimony of our Conscience.  
MOreover to attain to this Spiritual Perfection, Purity and Tranquillity of Mind in God, it will be of no small Advantage to us, that, in all things which may be spoke or judged of us, or acted towards us, we always silently betake ourselves, to the inmost retreat of our Minds, and there being abstracted from all other things, and totally recollected within ourselves, place ourselves before the Tribunal of Truth within us, where we shall plainly find and see, that it is not only of no Advantage, but a great hindrance to us, to be Praised and Honoured from without, when according to the knowledge of Truth in ourselves we are indeed culpable and guilty. And as in this Case it is of no Advantage at all to a Man to be Praised outwardly by Men, when his Conscience accuseth him within; so neither on the contrary is it any the least hurt or hindrance to a Man, if he be despised, reviled, blamed and persecuted from without, when he is inwardly innocent, unreprovable and harmless: Yea rather he hath great Reason in Patience, silence, and Peace, to rejoice in the Lord on this account, forasmuch as no adversity can hurt, where iniquity doth not prevail. And as no Wickedness ever goes unpunished, so no good can be without its reward: Neither let us be willing with Hypocrites to expect or receive our Reward or Recompense from Men, but of our Lord God alone; not at present, but hereafter; not in this Transitory time, but in Eternity. It is evident therefore that there is nothing of greater Moment, or better for us, than always in every Tribulation and Event to retire to the inmost secret of our Minds, and there to call upon the Lord Jesus Christ himself, who is our helper in Temptations and Tribulations, and there to be humbled before him, Confessing our Sins, and to Praise God and our Father, who as he bruises and chastens, so he also Comforts and Heals us: And over and ●bove all this to take and accept of all and every thing readily and securely happening to ourselves or others, whether Prosperous or Adverse, with an even quiet Temper of Mind, from the Hand of his unerring Providence, and orderly disposing of all Things: from the faithful discharge of which Exercise and Duty will follow the Remission of our Sins, the Expulsion of all Bitterness, the Collation of Sweetness, Peace, and Security, the infusion of Grace and Mercy, the attraction and strengthening of Familiarity and Communion, with most abundant Comfort in him, and firm cleaving to, and Union with him. But by no means let us be willing to imitate those, who through Hypocrisy, and Pharisaical Pride, make it their Endeavour to be seen, esteemed, and to appear more Holy outwardly before Men, than the Truth within them bears Witness to, which certainly is a piece of the extremest Folly and Madness, to desire and long for Humane Praise and Glory from ones self, or others, when at the same time we are inwardly full of the flickering enticements of this World, and most Grievous Sins. And certainly whoever pursues these most vain things, the foresaid Goods will fly from him, and he will fall into Shame and Disgrace: Wherefore have thou always before thine Eyes thy manifold Sins and Wickedness, and thy unfitness for any thing that is good, and endeavour to know thyself, that thou mayst be Humbled; and don't refuse, or be afraid to be esteemed and judged by all, as the vilest unworthiest, and most abject Off-scouring and Filth, because of thy most Grievous Sins, and great Iniquities. Do thou therefore repute thyself amongst others, as Dross amongst Gold, as Tares amongst Wheat, as Chaff amongst Corn, as a Wolf amongst Sheep, and as Satan amongst the Sons of God. Neither do thou in the least desire to be Reverenced or Honoured by Men, or to be preferred before others; but rather with thy whole Heart and Spirit flee from the Infections of this Pestilence, the Poison of Praise, and the Pride of Boasting and Ostentation; 
Psal. 10.3.  lest the Wicked should be Praised in the desire of his Heart, and so be in the condition of those of whom the Prophet faith; 
Isa. 3.12.  O my People! they which call thee Blessed, cause thee to err, and overturn the way of thy going; or fall under that Curse of our Lord: 
Luke 6.26.  Woe unto you when all Men shall speak well of you; for so did their Fathere to the false Prophets.   

CHAP. XV. How we may arrive to a thorough Contempt of ourselves, and how profitable it is.  
THE more therefore that any Man knows his own Vileness, the more distinct and clear is his View and Vision of the Divine Majesty; and the more Base and Vile any one appears in his own Eyes, for God, Truth and Righteousness, the more Precious he is in the Eyes of God. Wherefore let us strive, with the total Effort of our desire, to think ourselves the Vilest of all Men, and to believe ourselves unworthy of every Benefit; to displease ourselves, and to please God alone, and be willing to be judged by others the most inconsiderable and despicable Creatures. Moreover let us endeavour not to be moved by any Tribulations, Afflictions or Injuries; nor to be troubled at those that bring them upon us, nor to entertain any hard Thoughts, or to have indignation against them, but with an even and quiet Mind to believe that we do well deserve all Injuries, slight, Chastisements and Derelictions. For certainly he who truly Mourns and is Penitent according to God, he abhors to be Honoured or Beloved by others; and doth not avoid or refuse to be hated, trod upon, and wholly despised; to the end that he may be truly humbled, and with a Pure Heart may sincerely cleave to his Lord God alone. Now that we may arrive to this Loving of the Lord God alone, and the abhorring of ourselves above all Things, and to the desire of being despised by othess, there is not required any outward Labour, or Health and Strength of Body, but rather solitude of Body, Labour of the Heart and Quiet of the Mind; That by Labour of the Heart, and Affection of the inmost Mind we may raise ourselves above, and Bodily withdraw ourselves from these inferiors Things, and so rise and mount up to those that are Heavenly and Divine. For doing this, we change ourselves into God: And this is then chief done, when we choose from our Hearts, without any judging, Condemning or Contemning of our Neighbour, to be esteemed by all Men as mere Off-scouring, Filth, and Reproach, yea to be abhorred and trampled upon by all, as the Dirt in the Streets, rather than to abound in Pleasures and Deliciousness, or to be Honoured and lifted up by Men; or to enjoy any Corporal and Transitory Health or Advantages; Or to desire any other Comfort in this present Mortality and Bodily Life, but to Mourn, Lament and bewail, our Offences, Faults and Sins, without ceasing, perfectly to set at naught and Annihilate ourselves, and to be esteemed daily still Viler and Viler by others, and appear daily more unworthy in our own Eyes, That we may please God alone, Love him only, and cleave unto him: Being unwilling to be Affected with any thing, save only with our Lord Jesus Christ himself; not being solicitous or careful about any thing but him, under whose Rule and Providence all things subsist and have their Course. Know then, that henceforward it is not for thee to delight thyself, but to Mourn with thy whole Heart; wherefore if so be thou dost not yet Mourn, Mourn for that; and if thou dost Mourn, Mourn and Lament the more, for that thou hast brought upon thyself this Cause of Grief and Sorrow, because of thy most Grievous Offences and Infinite Sins. For as a Malefactor who receives his Sentence of Death is not concerned about the ranging of the Sheriffs Men, or the Multitude of the Spectators; So he who in good earnest Mourns and Bewails his Sins, cannot give his Mind to Pleasures, or Anger, or vain Glory, or Indignation, or any other such like. And as the Habitations of Citizens and Condemned Malefactors are very different; So the State, Manner, and Behaviour of those that Mourn, for being Guilty of Sins, that bind them over and make them obnoxious to Punishment, aught to be very different from those who are Innocent and not Guilty: For otherwise there would be no difference made between a Guilty and Innocent Person by reward and Punishment; and Unrighteousness would be more free, than Innocence. So that all things are to be denied, all things are to be Contemned, all things are to be cast away and avoided, That with full Faith, a good and sure Foundation may be laid for the Sorrow of Repentance. Wherefore he that Loves Jesus Christ in Truth, and that Mourns after him, and that bears him in his Heart, and in his Body, that truly Mourns for his Sins and Offences, and earnestly seeks for the Kingdom to come, and in true Faith possesseth the Memory of the Torments of Hell and of Eternal Judgement, and imprinteth firmly and perfectly in his Heart the Sense and Fear of his own Death, such a one will no farther strive, care, or be solicitous about any other thing whatsoever. Let him therefore who hastens to attain that Blessed impassibility, and to approach to God himself, account that every day wherein he is not reproached, reviled, or contemned, he suffers great loss and damage. Now this impassibility here mentioned, is nothing else, but a freedom from Vices and Passions, Purity of Heart, and the entire Ornament of Virtues and Graces. Suppose thyself therefore already Dead, whom thou doubtest not but must Die certainly. And let this be the last and highest proof, and surest Trial of all thy Thoughts, Words and Actions, to prove whether they be according to God or no, if by them thou becomest more humble, and more recollected and fixed within thyself and in God; but if thou findest the effect otherwise, thou wilt have good reason to suspect, that they were not according to God, and neither well pleasing to him, nor profitable for thee.   

CHAP. XVI. How the Providence of God extends itself to all and every thing.  
NOW to the end that according to the foregoing instructions, we may without let or hindrance, readily, securely, and nakedly be carried towards the Lord our God, with the greatest freedom and Tranquillity become joined with him and united to him, and may firmly cleave unto him, with an evenness of Temper whether in Prosperity, or Adversity, Life or Death; it is of absolute Necessity that we resign and commit all and every thing, without the least doubt, or hesitation, and with the greatest assurance, to his unsearchable and infallible Providence. Neither ought we to think strange of this Counsel, forasmuch as it is he alone, that gives to all things their being, Power, and Activity, that is, their Substance, Virtue, Operation, Kind, Manner and Order, and that in Number, Weight and Measure. And this, the rather because as all Artisicial Works, presuppose the Works of Nature, so every Work of Nature, presupposeth the Work of God, Creating, Preserving, Ordering and Administering: Since to him alone belongs Infinite Power, Wisdom, Goodness, and Essential Mercy, Justice, Truth and Charity, immutable Eternity and Immensity. Wherefore it is evident, that nothing doth or on subsist by its own Virtue, nor Act, save only in the Virtue of God himself, that is of the first Mover and first Principle, who is the Cause of all Actions, and Operates in every Agent. For with respect to the true Order of the Administration of the World, Go immediately provides and takes care for all Things, even to the utmost Individuals: So that nothing from the highest to the lowest can escape or avoid the Eternal Providence of God, whether in things Natural or Voluntary, or Casual and Fortuitous, which were never intended by the particular Agent. Neither can God make any thing, but what must of necessity resort or fall under the order of his Providence, no more than he can make any thing, which is not subject to his operating Power. It follows therefore that the Divine Providence doth extend itself to all and every thing, even to the very Thoughts of men's Hearts Upon which Foundation the Scripture builds the following Instructions. Casting all your care upon him, 
1. Pet. 5.7.  for he careth for you. Cas● thy Burden upon the Lord, and he shall sustain thee. 
Psal. 55.22.  Look at the Generations of Old and see, 
Eccl. Syr. 2.10.  did ever any trust in the Lord, and wa● forsaken? Or did ever any abide in his Fear, and was confounded? And that of our Saviour? Take not though for your Life, 
Mat. 6.25.  wha● you shall eat, etc. Wherefore let us assure ourselves, that whatsoever, or how great soever the things are that we hope or expect from God; we shall without doubt receive the same, according to that Promise in Deuteronomy. 
Deut. 11.24.  Every place whereon the Soles of your feet shall tread, 
Josh. 1.3.  shall be yours. Because as much as every one can desire, so much shall he receive; and as far as he can reach with the foot of his trust and confidence, so far shall he possess. Accordingly Bernard tells us: God the Author of all things doth abound with such Bowels of Love and Mercy, that to how great a degree soever of Grace, we can extend the reach of our trust and confidence, the same we shall undoubtedly receive and be possessed of: To which purpose our Saviour Mar. 11.24. also assures us: What things soever ye desire when ye pray, believe that you receive them, and ye shall have them. Now the stronger and more instant this trust and reliance in God is; And by how much the more forceably it lifts itself up to, and presseth into God, with Humility and Reverence, the more assuredly, abundantly, and swiftly it will obtain the desired good. But and if it should happen, that by reason of the Multitude or Greatness of Sin, the Affiance should be lukewarm and slow in lifting up itself to God, let such a one consider, that all things are possible with God; and that whatsoever he will must necessarily come to pass: And that what he wills not, is for that very reason impossible; and it is as easy for him to forgive and blot out innumerable Sins, how enormous soever they may be, as one only Sin. And that as a Sinner cannot by all the Power that is in him, raise himself up again from his innumerable Sins, shake them off, and free himself from them, so neither from one only. 
1. Cor. 3.5.  For we are not sufficient of ourselves to think any thing that is good, (much less to do it) but our Sufficiency is from God. Tho' indeed it be much more dangerous to be entangled with many Sins (all other Circumstances being alike) than with one alone, because there is no Evil with without its Punishment, and an Infinite Punishment is due to every mortal Sin; and this according to the Rigour of Justice, because every such Sin is committed against God who is of Infinite Reverence, Dignity and Honour. Moreover we are to consider that, according to the Apostle, the Lord knows those that are his; and that it is impossible for any of those to Perish, in whatsoever wind and Floods of Errors, Scandals, Schisms, Persecutions, Dissensions, Heresies, Tribulations, Adversities and Temptations they may be involved, seeing that the number of his Elect, and the bound of their Merits hath been eternally and unchangeably foreseen by him; so that all things whether Good or Evil; proper, or strange and Foreign; prosperous or adverse, do all work together for their good, save only that they appear yet more Glorious and acceptable to God in Adversity than Prosperity. Let us therefore securely and readily commit all and every of our and others concerns with a plenary Trust and Confidence to the Divine Providence, who therefore permits all manner of Evils, in what way soever, to be done; and it is good and well done of him, that he suffers them to be done; neither can they be more or otherwise done, than as he permits them to be, because he knows, can, and will change and dispose them to something that is better. For as all good things are done by his Operation, so by his Permission all Evil things are made good. And by this means are manifested his Power, Wisdom, and Clemency, through our Saviour Christ, his Mercy and Justice, the Virtue and Strength of his Grace, and the weakness and failure of Nature, the Beauty of the Universe, which springs from the contraposition of opposites, the Praise of the Good, and the Wickedness and Punishment of Reprobates. So likewise in a Sinner converted are manifested Contrition, Confession, and Repentance, as well as the Meekness and long Suffering of God, his Kindness and Charity, his Praise and Goodness. Not that it always tends to their Good, that do Wickedly, for most commonly indeed It doth precipitate them into great Danger, and the worst of Evils, viz. the loss of Grace and Glory, and obnoxiousness to Gild and Punishment, and sometimes of that which is Eternal, from which the Lord Jesus Christ of his Mercy preserve us. Amen.    

Two ancient Spiritual Treatises: OF Dr. John of Staupitz, Abbot of St. Peter's at Saltsburg in Germany.  
CONCERNING The Sweet Love of God, And our Holy Christian Faith.  
Faithfully Translated out of High-Dutch into English.  
LONDON, Printed for R. Baldwin, near the Oxford-Arms-Inn in Warwick-Lane. 1692.   

CHAP. I. God is Lovely above all Things.  
IF any one inquire, how it can be made out that God is Lovely above all Things? He may answer himself, by considering that God is God, and consequently not only full of all Perfections, but Perfection itself, in whom, by whom, and from whom all Perfection consists, flows, and proceeds. As likewise that he is Love itself, than which nothing can be found, or imagined, more Lovely, as being that very Love, which makes all things Lovely it lights upon; if it lights on an hateful Enemy, it changeth him into a Lovely Friend; if it lights on horrid Darkness, it becomes immediately changed into pleasant Light; if it falls upon nothing, the nothing immediately is made something, and something that is good too. For it is impossible but that all whatsoever God Loves, must needs be Lovely. And every one easily conceives that without or besides this Love nothing is or can be Lovely, and that nothing that is unlovely can flow from it, because it is the self-subsisting essential Love, whose goodness is in and of itself. Our Love receives the measure or proportion of its goodness from the goodness of the beloved Object, and is then only good when it Loves some thing that is good, and better when it Loves something that is better, and best of all, when it Loves the highest good; and on the other hand becomes evil, when it Loves that which is not good. Nay whatsoever Object it lights upon, whether Good or Evil, yet to Love is always sweet and lovely in itself. Wherefore also, it makes all things not only tolerable, but easy and delightful, which without it would be difficult to endure if not altogether intolerable. How then is it possible that the highest, best, unalterable, constant Faithfulness, and eternal Love, which is God himself, should be loveless, harsh, or unpleasant?   

CHAP. II. God must be Loved above all things.  
THou shalt Love the Lord thy God (saith Moses and our Lord Jesus Christ) with all thy heart, with all thy Soul, 
Matth. 22.37. Deut. 6.5.  with all thy Mind, and with all Strength above things. This is what all of us are bound to do, by Virtue of his Command, and the Obedience we we own him, and this because he is our God, to whom out of Love we are to return, and give up again all that we are, and all that we have, our Heart, Soul, Mind, Strength and Power, House ad Goods, Lands and Possessions, Wife and Children, Brothers and Sisters, Father and Mother, and in a word nothing excepted, even ourselves also, to be disposed of, as he pleases, for Death or for Life, for Heaven or for Hell; These are indeed very hard works, which notwithstanding a superlative lovely Love is able to make Light, sweet and easy: Forasmuch then, as God will have all this Performed by us, and will not accept of it, as it proceeds from a sorrowful, but cheerful Mind, therefore it is that he worketh in us his Love above all things, that we may be able to perform his will herein.   

CHAP. III. Where God is not loved above all Things, there he is not Glorified as God.  
ALL Men are Created to this end, That they might praise and honour God, and magnify and glorify him in themselves with Hearts, Words and Works. Now there is no other way, whereby the Heart and Will may give to God his peculiar and highest Honour, than by resting in his Love, and by loving him only for himself, with all the Heart, Soul and Mind, being altogether satiated and satisfied with his Divine Perfections, and wholly emptied of all other Love beside. For whosoever loves God for his own advantage, or any thing that is Outward or Temporal, he prefers the Creature before the Creator, and Robs God of his Glory, and highest Honour, and makes that to be his God, which is not God. For that which the Heart loves most, the same it Honours as God, whatsoever the Mouth may say to the contrary. Who knows not, that if a Christian should now a days say, that his Wife was his God, or his Children, or his Goods, he would be condemned for a Blasphemer, if he persisted therein; and yet who is there of us, who doth not see in the daily practice and Actions of Men, that Temporal Goods, Pleasure and Honour are preferred before God and his Love, to that degree, that it is matter of just Lamentation? We will by no means endure the reproach of being Idolaters, though indeed we are so really, and in Truth, no less than others were of Old. At this very day, O gracious God Many in Christendom, Worship Cows, Horses, Gold, Silver, Wood, and the Goods of this World, as the Heathens did thousand years ago, notwithstanding they say with their Mouths, Our Father which art in Heaven, for true Adoration consists in Loving, and not in Speaking. He prays well, who loves much, and he who loves not, neither does, nor can pray, though he should repeat a thousand Psalms or Prayers. He who loves God, serves him; but he who doth not love him, neither doth, nor can serve him, how great Works soever he may outwardly perform. Wherefore nothing can be more useful and advantageous to Men, than to excite, draw and persuade them to the love of God, especially in this miserable state we are in, where we are oft hindered from loving by want of necessaries, which we cannot be without, by outward profit, which we can hardly deny ourselves in, and by our inborn infirmity, which no body of himself can rid himself of, to which we may likewise add, the Pomp, Luxury, and Vanity of this World, and the Cunning, Malice and Tyranny of our grand Enemy the Devil.   

CHAP. IU. To love God above all things cannot be learned of Men.  
NO Man can teach another the things, that can no other ways be known, but by Sense and Experience, no Man can teach another to see, hear, smell, taste, feel or experience, and much less to love, rejoice, to be sorrowful, and such like, which must be felt and experienced before they can be known. We must taste it in ourselves, and God must work it in us. And therefore David saith, Taste and see that the Lord is Good, 
Ps. 34.8.  sweet or gracious. We may indeed inform others of the visibility of colours, and of the qualifications that are required in the eye to perceive its proper Objects, but by all our diligence we can never teach others to see: so we may discourse much and at large concerning the perfect and supreme Goodness of God, and the manifestation of his Love, which also is very good and commendable; In like manner we may discourse of the property of the will, of purity of heart, of a good Conscience and Faith unfeigned, as St. Paul saith, 
1 Tim. 1.5.  The end of the command is Love, out of a pure heart, a good Conscience and Faith unfeigned. But we can never teach another how to love, and much less to love above all things; for this is a work of God, and reserved to him, as his peculiar Royalty, who has the heart in his hand, and the will in his power, 
Pro. 21.1.  to turn, and incline them, how and which way it pleaseth him.   

CHAP. V To Love God above all things, a Man cannot learn of himself.  
IT is true, that the natural Understanding of Man, may from the knowledge of the Creatures, raise itself to the knowledge of God, and of his eternal Power and Godhead; Rom. 1.20. and accordingly the Philosopher tells us, that there is nothing better than God; but forasmuch as they only continue in the speculation hereof, without feeling and experiencing the Love and Goodness of God operatively in themselves, which must be, before that knowledge can beget or kindle Divine Love; wherefore neither do they know God aright. Accordingly St. Paul tells us. (Rom. 1.21.) That though they knew God, they glorified him not as God, neither were thankful: wherefore also this their knowledge turns to their greater hurt and prejudice, particularly in that in renders them inexcusable, making them to become vain in their imagination, and darkening their foolish hearts to that degree, that they bestow the honour, which is due to him alone, viz. Love above all things upon the Creature; wherefore also God suffers them to fall into Sin and Shame, and to defile themselves with unnatural Lusts, that they may receive in themselves the recompense due to their Error; and because they do not like or value the true knowledge of God, God gives them over to a reprobate mind, so as to fall from one Sin into another, and do those things which are not convenient. Wherefore certainly it is much better for a Man never to know God, than not to glorify the known God, as God, or not to love him above all things.   

CHAP. VI To Love God above all things cannot be learned from the Letter of the Scripture.  
IN the Old Testament we are taught the written Law of God, and therein also we find wise Instructions, how the said Law must be kept or observed. As likewise the good and advantage which accrues to Men by keeping of the same, as well as the loss and evil that happens to Men for transgressing of it. But when we come to compare our duty with our performance, than it appears that we never kept any one of the Divine Commands, and that we are throughout defiled with Sin. We know also that no Man can keep the Law, except he love God above all things, and that the Letter of the Scripture can never teach us this; for if the Love of God above all things did grow out of the Letter of the Old Law, than it would follow, that none did love God more than the Jews, who abound in the knowledge of the Letter of the Law. But the Apostle tells us, that the Law never brought any one to Perfection, that is to the Love of God above all things, which is the highest perfection of Man; for the Letter of the Old Law brings forth nothing but the Knowledge of our Duty, that we ought to keep the Commandments of God; the knowledge of our Sin, that we have transgressed them; the knowledge of our weakness and inability, that we are not able to keep them; and knowledge of the eternal punishment, we must suffer for it, whence fear and bondage is engendered, and more than this the Letter cannot do; wherefore also the Letter kills, as St. Paul tells us, but cannot-quicken, it discovers our sickness, but cannot recover us to health; it manifests Sin, and declares the greatness of our Fall, but cannot raise us up again, yet there is this comfort in it, for that under this Letter the Spirit lies hid, and because the Old Law is big with child of Christ, through whom the Grace of Loving God above all things is conferred. They who have found this Spirit, and who know and acknowledge Christ to be hid in the Law, to those, I say, the Scripture is a profitable Doctrine, and, as St. Paul saith, full of comfort, and particularly in this, that such as these, as they find their Sickness in the Scriptures, so likewise their Strength and Health; as they find the Death of Nature, so likewise the quickening of Grace through Jesus Christ our Lord, in whom also they love God above all things, and are able perfectly to fulfil and perform the Law. From all which we see that the Law is only an Affrightment or Terror driving us from Nature to Grace, from ourselves into God, from Flesh into the Spirit, in and by whom we cry to God, Abba Father, and come to desire or long for God above all things. In like manner also is the Letter of the New Testament a Murderer of Souls, more than the Letter of the Old Law, because it represents God more lovely than that doth, even as our Redeemer, and who for our sakes was made Man, suffered, was crucified, dead and buried, upon all which accounts we cannot but acknowledge ourselves in the highest degree bound to love him above all things. Now it is evident that we make ourselves liable to greater Sins and Damnation, when after so unexpressible great mercy and benefits received, we continue unthankful and go on in our Sins. These and such like are the effects of the Letter of the New Testament, and therefore it kills as well as that of the Law. For though it represents Christ to the Eye, and his Doctrine to the Ear, yet forasmuch as it is unable to bring the Spirit of Christ into the heart, it serves only to work a more grievous Death. The Jews had Christ before their Eyes, in their Ears, and in their Hands, but they had not the Spirit of Christ in their Hearts, and therefore were in a more damnable condition than the Heathens. They had received many more benefits from him than from any one besides, but yet did not love him in the highest degree, who had loved them to the utmost, so as to give his Life for them. And thus at this day we frequently find, that those who have Christ most in their Tongues, have him least in their Hearts, whence follows, that they also communicate or impart him to others, so as they have him themselves, viz. on the Tongue and not in the Heart, they teach them to talk much of him, but to love little, by which means the poor simple People are much hindered in the way to true Perfection and happiness.   

CHAP. VII. The Love of God above all things, cannot enter into a Man, except the Holy Ghost be there before.  
SAint Paul saith, The Love of God is shed abroad in our hearts through the Holy Ghost, which is given unto us, even the Spirit of our heavenly Father, the Spirit of Christ, whom he that hath not, is none of Christ's, neither is it possible for such an one to love God above all things. Wherefore we are to take notice, that the first, the greatest, and the highest Favour God bestows upon a chosen Soul, is, that he vouchsafes to take up his Dwelling in him. By this means it is, that the essential Self subsisting Love, which is God himself, is always in Man before his own Love, or any thing that can be called Good, and much the same thing happens to every pious Soul, as befell the blessed Virgin Mary, the Mother of God, when it was told her by the Angel, That she should conceive, and be with child of God; whereupon when the Virgin demanded, how this should come to pass, and by whom, seeing it was not to be according to the Order of Nature? To which question she (and all holy Souls with her) received this Answer The Holy Ghost shall come upon thee, and the Power of the Highest shall  thee, Luk. 1.35. As if he had said, a Child of God is not born of Blood, nor of the Lust of the Flesh, nor of the Will of Man, but is born of God alone, Job. 1.13. In which Birth the Soul is endued with Divine Power, to fulfil all things, and all Commands through the Love of God. Wherefore if at any time any thing that is holy or good be done by us, we must not attribute and appropriate it to ourselves, but to God only, who is the only Father of all good Fruits and Gifts in us. Upon which Account also, the Angel gives us this further Information, saying, therefore that holy thing which shall be born of thee shall be called the Son of God. O happy, yea more than happy is that Man, into whom the Holy Ghost is come down from above, in whom the self-subsisting essential Love, which is God himself, hath taken up his abode, for in him continually and for ever Divine Fruits grow and spring forth, whether he knows it or not; for the Holy Ghost is never idle. Sometimes he stirs in us motions of Anger, to reprehend and reprove that which he will have reproved; sometimes he moves us to mirth, and jocose words to revive and rejoice those whom he will have comforted, etc. and frequently makes us in those very things his Fruits and Children, whereby we are apt to fear, that we were become his Enemies. Many, very many Fruits of our Salvation doth he work in us, whereof we know nothing neither more nor less. Can we now in this manner always see him in ourselves, and clearly discern and know him, this would be to be happy indeed here on Earth; but it hath rather pleased him, and seemed good in his Eyes, to be hidden and concealed in us, according to the Saying of the Prophet David, Ps. 18.11. He bowed the Heavens and came down, and Darkness was under his Feet, he made Darkness his hiding Place, his covering round about him, were dark Waters, etc.   

CHAP. VIII. From the Indwelling of the Holy Ghost, first proceeds the Light of true Christian Faith.  
THat no Man can reach the Sense and Power of the Holy Scriptures, or the Love of God above all things, from any outward Learning or Information whatsoever, our Lord Jesus Christ himself plainly declares, when he saith to his Disciples, Job. 16.12. I have yet many things to say to you, but ye cannot bear them now. It is expedient for you that I go away; for if I go not away, the Holy Ghost will not come unto you; but if I depart I will send him to you: And when He, the Spirit of Truth is come, he will guide you into all Truth, and teach you all things, and will open to you the hidden, mystical Understanding of the things I have spoke to you. Christ must departed and pass away from the Eyes into the Heart, from the Flesh into the Spirit, before ever he can be known to Salvation. Upon which Account he himself disowns the Fruit of his outward Doctrine, when the same is separated and divided from the inward Teaching. It is in this sense, St. Paul declares, that as well his Teaching, as that of all the other Apostles, was nothing, except God himself teacheth in the Heart. Neither can any man with any words how high and choice soever they may be, declare, make out, or represent the above measure lovely Love of God, if God do not first reveal himself in the Heart. Wherefore it is without all doubt, that God himself brings into the Soul of those by whom he will be loved above all things, that Light, whereby his great Loveliness and Kindness are clearly seen and discerned, through a firm Faith, without doubting, before ever we know, or understand what is right and good. Wherefore we must conclude that the knowledge of the True Christian Faith, is a pure mere Grace of God.   

CHAP. IX. That Man is never comforted in hope, whom the Spirit of God himself doth not comfort.  
ALL the comfort of this World is Vain, Useless and Empty; all confidence in the Creature is deceitful; for which reason the Holy Scriptures denounce Curses against all those who confide in their own, 
Jer. 17.5, 6.  or others created power or ability, and by this means seek their comfort in, and from the Creature. The only true comfort upon Earth is founded and grounded in this, as St. Paul assures us, that we boast ourselves and Triumph in the Glory of the Children of God, 
Rom. 5.2, 11.  that is in our indubitable assurance, that we are the Children of God, foreknown and Elected to Eternal glory. This is the comfort which no Creature can give, neither can any deserve it, it must and can only be given by the Holy Ghost, the Comforter, to whom only it belongs to comfort his People, and whose property it is to convey a lively hope, into the heart of his chosen, and this even before there is any Merit in them. Neither hath our saving hope any other Source or Spring, save only the Benign, Kind and Merciful Will of God, even that very self subsisting Essential Love which is God himself. Accordingly our hope is not in any degree founded on the Love we have to God, nor on the Duties or Services we perform to God, or for his sake, but is only grounded on the Love which God bears to us, and the Works, that he himself operates in us. This the Apostle St. Paul plainly and openly declares, from the High Spirit he had received of God, for after that he had spoke to the Romans, concerning the comfort of Hope, he immediately declares to them from whence the same proceeds, saying. And hope maketh not ashamed because the Love of God is shed abroad in our Hearts, 
Rom. 5. v. 5.  through the Holy Ghost, which is given unto us. This is the saving Comfort and highest Consolation of Man, that out of the inexpressible Love of God, the Holy Ghost is given unto him, though the Merit of Christ, not of his desert, as it is written, 
Rom. 5.8, 9, 10.  But God Commendeth his Love towards us, in that he died for us whilst we were yet Sinners. Forasmuch then as he hath so highly loved us, whilst we were yet Sinners, as to reconcile us to his Heavenly Father, when we did not desire in the least any such thing of him, how can it be then, that being now reconciled through him to the Father, we should not be saved, yet not in our own, but in his Life? For most sure it is, that all Life must proceed from one Life, as all Deaths proceeded at first from one Death. From all which it follows, that they are not our own works, that can give us comfort, so as that from them we should be able to conceive a true and lively hope towards God, but they afford us only a comfortable conjecture, that this true hope is in us; in the very same manner as each fruit points us to the tree upon which it grew. It is in this Sense St. Peter tells, us, 
2 Pet. 1.10.  that we must be diligent to make our Calling and Election to Eternal Salvation sure by the good Works we do. When the Holy Ghost is in any Soul, her condition may be compared to water springing out of a Rock. Now in this case first, there must be water in the Rock, for otherwise none could ever spring thence; in the next place, those hidden springing waters must make a Well, before that ever any streams can proceed from them. Wherefore as the streams or rivulets lead us to the Well or Spring, and the Spring to the hidden Water; in like manner do good Works lead us to the Fountain, wherein Faith, Hope and Love do first spring, and these three again, lead us to the inward hidden Water, even to the Holy Ghost, who is the self-subsisting Essential Love of God. By this very comparison or Similitude God leads the Samaritan Woman from the Water she drew out of Jacob's Well, to that Water, which is God himself, which through Faith, Hope and Love becomes a Well springing up into Eternal Life, and flowing forth in the streams of all good Virtues and Graces. For the Holy Ghost is the hidden Water, Faith, Hope and Love are the Spring that make the Well or Fountain, and good Works are the Streams or Rivulets. Thus you see for a conclusion, that no good Work can be in us, except the Holy Ghost be there before, as hath been already mentioned. Now when he dwells in us, then is he himself in us that Living Water, which becomes in us a Well springing up into Eternal Life, through Faith, Hope and Love. Here thou mayst understand how, and in what manner, Faith, Hope and Love are poured forth or conveyed into our Souls, why because the Holy Ghost, who is the true Living Water sheds himself abroad in our hearts, and so causeth them to flow forth, which afterwards farther diffuse themselves into manifold other Virtues and Graces, first to those that have them, and afterwards also to others that see their Works. And lastly, as the stream is not the Original of the Spring, nor the Spring or Fountain the Original of the hidden Water, so neither can our Works be the Original of Faith, Hope and Charity, nor Faith, Hope and Charity be the Original or Cause of the Indwelling of the Holy Ghost.   

CHAP. X. The Love to God that is in us, is begotten and born of the Revelation of God's Love towards us.  
NOthing can be conceived more proper and efficacious to beget Love, than Love; therefore 'tis that God then and there only appears most amiable and lovely unto us, when his unutterable Love towards us, his surpassing Benefits and the Merits of Christ are portrayed and imprinted on the heart, when in his Light we discover, how our Heavenly Father, when we were as yet his Enemies, gave his only begotten Son to come down into Flesh, into this mortal Life, yea into the bitterest Suffering and Death for us. But now this Revelation, Manifestation and Impression on the heart, cannot be performed by any one, but by God alone, who has the hearts of all in his own hand, and inclines the Will according to his own pleasure. Our dear Lord Christ is that flinty Rock that strikes Fire, but yet doth not give it forth, except it be forced from him with the strong Iron. Christ also is the Rock that gives forth Water, yet not till it be smitten with Moses' Rod. His Holy Life, his Suffering and Death give forth not kindling, no inflaming fire, except they be stirred and struck with the eternal, unchangeable, constant, strong Love of God, in which he immutably and without repentance has elected those, who shall be the Inheritors of his Eternal Joy; for no striking helps, nor kindles any fire, except it fall into the true, catching Tinder of those Souls, whom God from Eternity hath determined to favour with his Grace, to sanctify and save them. For else, strike who will, the Rock never gives fire, and consequently neither doth the Tinder catch it. But when God strikes the Rock in the heart of his chosen, than it presently gives forth fire, than the dead Coals become live Coals, the black Tinder looks glorious like the burnished Gold, and the cold fire becomes shining and flaming in that Love; which is kindled by God's Love. Thus Love proceeds and springs from Love, that is from the Love of God to us proceeds our reciprocal Love to him. So likewise neither doth this Rock give forth Water, except it be struck with the Rod of Moses; ever flowing streams of Grace do not flow from Christ, neither doth he appear in the highest degree lovely and amiable, friendly and kind, in that he was scourged, crowned with Thorns, mocked and crucified, but because the merciful Lord God, the true Moses, the Great Lawgiver of the Law of Love, out of pure Love to us, or as the Prophet Isaiah, (chap. 53.5, 8.) saith, for our sakes, hath struck and smitten him, to the end that nothing but Love might flow from him, and that the substantial and essential Love, which is God himself, (which is given unto us before all gifts and graces without any merit of ours for Righteousness) might through the Holy Ghost flow through and wholly penetrate our hearts. From all which we may gather this Conclusion, that to love God above all, is a mere pure Grace and Favour above all our Arts or Abilities, and above all our Works and Merits.   

CHAP. XI. To love God above all things is not vouchsafed to all Beloved one's in the same Measure or Degree.  
TO love God above all things is to love him Savingly, now forasmuch as even in Saving Love, there be higher and lower, greater and less degrees, it will not be in vain or unprofitable, to make mention of the said difference or diversity. There are some in this Love of God above all things, that are called Incipientes i.e. Beginners; others Proficientes Proficients, or goers forward, and some again, Perfecti, that are arrived to the Perfection of it. Of which three sorts, the first love God least, the second more, the third or last, most of all; yet all of them Love, him above all things; for did they love any thing more than God, or equal with him, their Love would rather be Hatred of God, because therein they do not render him his true and due Honour, as, God's Love saith. Men indeed may build Straw, Hay and Wood, Gold, Silver and Precious Stones upon the Rock; but for all that the Foundation doth not suffer itself to be shaken or removed. Christ must still be Christ, and God must be beloved as God, that is above all things, this is the true Foundation of all Love, and good Desires, and this is common to all true Lovers of what rank soever. But the Reason of the diversity of some loving more, some less, some in a higher, and others in a lower degree, is this, because God's kind and amiable Manifestation of himself, doth not act necessarily like Nature, according to its utmost Power and Ability, but more or less, as the Holy Ghost pleaseth, and how, and when, he pleaseth. Therefore to Love God above all things, is not only Free Grace, but every degree of Love is so likewise.   

CHAP. XII. How, or in what manner, the Beginner loves God above all things.  
THE first degree of Love manifests itself in this manner, when the Loveliness of God is so deeply imprinted on the heart, that a Man gins to love God above all things, than such a Love infallibly brings along with it a loathing or dislike of whatsoever is contrary to God, as of all deadly Sin, and more especially of Pride, whereby Man takes upon him to place himself on even ground with, or above God; which every Man does, when he loves himself as much as, or more than God. This Love brings along with it Humility in Honour, Temperance in Lusts, and holy Fear, not such as Servants stand in of their Master, but such as young Children have for their Father. In these Beginners there is a mixture of Fear and Love, and a Conjunction of Heavenly and Earthly Desires; they love many things together with God. Therefore the virtue or goodness of these, consists only in this, that the Love of God that is in them, continually brings forth Heavenly Desires, and that tho' they love God, together with other things, yet they love him above and more than them. Wherefore also the Beginner falls often into many lesser Sins, by the delight he takes in Temporal Profit, Honour and Pleasure, and into strong Fears and Apprehensions of Temporal Losses and Trouble, finds also in himself strong Inclinations to Deadly Sins, so that often he is ready to sin, but that the Friendly and Lovely Perception of God in his heart doth hinder him. Wherefore it still appears, that whatsoever the Love of God above all things, begets or brings forth in the Heart, is nothing else but mere Grace.   

CHAP. XIII. How the Proficient Love's God above all things.  
MOreover it oft happens, that God from Heaven doth manifest himself yet more friendly and amiably to the Heart, and thereby inflames the Will to that degree, that now the Soul doth not only love God above all things, but also make use of all other things in subordination, and with reference to the Love of God, in all things aiming at his Praise and Glory. Such an one is more concerned how he may please God, than about Sins displeasing of him. Now he to whom it is given to love God in this Degree, or to speak more exact, he in whom the Holy Ghost thus loves, in him this Love is immediately followed by the Love of Righteousness, great Strength and Courage of Mind, a Liberal Heart, Prudent Converse, wise Purposes and Undertake, and other such like Virtues that help to raise a Man above himself. I have said that Man being so highly excited and moved with the Divine Kindness and Loveliness, doth love God in this manner, or rather that the Holy Ghost thus loves in him, to the end that no body might attribute his Proficiency or rising higher to himself, but appropriate and impute it to God alone. Even as Christ instructed his Disciples, and in them all of us: When ye shall be brought before Kings and Governors for my sake, take no thought how, or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you. Mat. 10.18, 19, 20. These are the Words of Eternal Truth. Now if it be true, that he does not speak, whom we see moving his Tongue and Lips, whose Voice we hear, and perceive his Breath, why should not we then for the same reason appropriate and impute the Love we feel in our hearts to God alone, acknowledging it to be his only. The moving or motion is from the Holy Ghost, but the perceiving of it is ours, as when any one tickleth us, the Tickling is another's, but the Sensation it produces is our own. From all which it appears, that the Love of Proficients, together with the Virtues flowing from it are mere Grace, as well as that of the Beginner.   

CHAP. XIV. How the Perfect Lover loves God above all things.  
HE is called Perfect in Love, to whom God manifests and represents himself so kind, so sweet, and so amiable, that he becomes wholly of the mind, that there is nothing lovely but God, nothing kind, sweet and friendly but God. Such a Man as this loatheth and is burdened with himself, hateth this Life, and longs for Death, that nothing might hinder him in his Love. Wherefore also strange and wonderful Works proceed from such an one, all which God by Love works in him. He is full of Joy, Peace and Rest; he doth not trouble himself about either Heaven or Hell, Angel or Devil, Friend or Foe, he hates Father and Mother, Wife and Children, Brothers and Sisters, yea even his own Soul, and loseth himself wholly and altogether in this World, that he may find himself in his Beloved. He is got beyond self choosing and his own Works, and only waits upon what God will be pleased to choose, think, speak and work in him, with total, profound Obedience and perfect Resignation. He lives even as if he lived not, for his Spirit cleaves so fast to God, that he becomes one Spirit with him. Fear takes no place in him, his Labour is without Weariness, and his Sufferings are become his Joy, Triumph and Exultation. But to whom are we to ascribe all these great, strange and wonderful Works? To Man? Surely, no, That be far from any Christian Mind. God himself is the Worker, the Holy Ghost is that Fire, which totally consumes Man, and burns him to Ashes, yea wholly and altogether annihilates, or brings him to nothing, that so he alone may remain the All, in All, in him and in All things. Let every Soul in this Station carefully take heed not to attribute or appropriate any thing of activity or operativeness to herself: But let her rejoice in her most faithful and most loving God; who hath drawn her out of herself, and hath of Free Grace, favoured her to live in himself, in his own Spirit. And therefore let such a Soul examine herself, whether she finds those Fruits in her, which spring from the foresaid highest degree of Love, whether or no she be that Tree, which God himself hath planted; for whatsoever God hath not planted must be plucked up by the Roots, cast away and burnt in the Fire. Wherefore the Great Duty of the Soul in this state, is, to have an Eye to two things; more especially, the one is, that she be never without good Thoughts, Words, or Works; the other is, that she in her inactivity, or ceasing from her Works, do find herself to be wrought upon by the Holy Ghost, from whence proceeds the Divine Adoption (as St. Paul tells us, Rom. 8.14.) for they who are Led and actuated by the Spirit of God, are the Children of God, and cannot Sin, an St. John saith, 1 John 3.6, 9 For the Holy Ghost bears witness with their Spirit, that they are the children of God, Heirs of God, and Joint-Heirs with our Lord Jesus Christ, Rom. 8.15, 16. He who hath this witness in himself, he doth not own his Works to be his own, but the Holy Ghosts, to whom it is impossible to sin, and therefore wholly leaves Nature, and acknowledgeth himself to be a Child of Grace; as having by the new Birth passed out of Nature into Grace.   

CHAP. XV. The Degrees of the Love of God above all things have a mutual Subordination and Respect to one another; but yet are not all given by God in the same Order.  
FRom Imperfection according to the order of Nature, we advance and go on to Perfection; and nothing grows Great, which has not before been little, in all cases where the order of Nature is kept. But when Perfection comes from abroad, and is a free gift, than it is wholly in the Power of him that bestows it, to give it in a lower or higher Degree, as pleaseth him best. For he that hath a mind to bestow a thousand pounds upon any one, of his free Will, he may at first give him one pound, at another ten, at another an hundred, and so on; or if he please, he may invert this Order, and give at first an hundred, next ten, and afterwards one; or else may give the whole thousand pounds at once, as best liketh him. Forasmuch therefore, as to love God above all things, is a free Gift of the Holy Ghost, it depends wholly of his Will to bestow the same in the highest or lowest Degree, sooner or later, or all the Degrees of it together and at once, according as it seems good in in his Eyes; for notwithstanding the Beginners Love be in itself inferior and less, the Proficients, better; and the Love of those who are Perfect, best of all; yet is it one and the same thing with him to make a Sinner Perfect in Love at the first, as to make him a Beginner, according as frequently he has done. Thus verily, we see, that the Repentance of Paul, Peter and Mary Magdalen were perfect Works, in which Paul was caught up into the third Heaven, Peter became melted into sweet tears of Love, and Mary Magdalen with Joy of heart washed the feet of God with her Tears, and wiped them with the hair of her head, notwithstanding that Repentance in itself be the work of Beginners. Many Persons likewise experience in themselves, that at their first taking leave of Sin by true Repentance, they find in themselves a readiness to forsake themselves, and all the World, which is a Work of Perfect Love, and yet two or three days after, it may be, the same persons find great difficulty and opposition to deny themselves in parting with the least part of their Goods, or some filthy Lust, which is the weak and defective Work of Beginners. Sometimes at the Beginning of our Conversion, we are able to bear an hundred weight, which belongs to those that are Proficients, when, it may be, sometime after we are not able to bear a pound weight, which is a state beneath that of Beginners. The reason of this alteration, is, because we do not bear our burdens by our own strength, but by the Might and Power of the most High, who imparts the same unto us when, and how, he will, not according to our, but his own, good Pleasure and Liking. This discovers the great Folly of those, who think by their good Deeds to move and incline God according to their Will and Pleasure; who, in their own conceit, would make themselves lovely and acceptable to God, and allure God to them by their Virtue and Goodness, as they lure Hawks with a Bait; by which persuasion, they rob the Divine Mercy of its due Privilege and Prerogative, and carry blasted Oats to Market; they would fain purchase Gold with Dung, and be saved by their own Righteousness, and to defend their Folly, allege the Say of the Holy Fathers, which they never yet understood. And are also extremely displeased with those, who cannot comply with them in this their Folly. O Folly beyond all Folly! To mistake about the number of the Stars, the Height of Heaven, the Depth of the Sea, and such like is no great damage or loss; but to mistake in those things that concern our Salvation, is a Loss inestimable and irreparable, and more especially in the Love of God: for he that mistakes in this Love, mistakes in all things, that are necessary to Salvation; whereas he who is not mistaken in this, cannot err in any thing, that of necessity conduceth to Salvation. Would to God that all the Books were lost, wherein Men have taught us to practise Virtues, so that Love alone were but found by us; for then every one would do what he ought. But forasmuch as the Divine Love only flows forth from Gods Love revealed and manifested to us, it for the most part happens, that we through our vehement earnestness and eager pursuit after her, hinder ourselves from relishing her sweet Savour, which is best tasted and perceived, when we are silent, and introverted, inwardly attentive, when we open our Mouths wide, expecting the Heavenly Food; when we work or do neither Good nor Evil, but attend the Working of the Holy Spirit in us. In this manner, David harkened and heard what God spoke in him, and found him speaking Peace. He opened his Mouth wide, and experienced Gods filling it; was silent and waited upon God, and received Incomes of Spiritual Strength and Power, Ps. 81.10.40. 1.85.8. For the Almighty Word (saith the Wise King, Wisd 18.14,15.) comes not down from Heaven, his Royal Throne, nor suffers itself to be heard, till all things be in quiet silence. Therefore for a conclusion, we must above all things labour and endeavour for inward stillness and quiet of Heart, and to reduce our Prayer, and other outward and inward Exercises to Rest and Silence, that so we may hear the Heavenly Voice of God, and perceive his Lovely Motions. Thus thou seest, how our good God permits himself to be overtaken by a soft or slow Pace, but never by Running, according as we read concerning the Divine Spouse, Cant. 3.1, 2, 4. c. 5.2, 3, 4, 5, 6. That when she laid down on her Bed, and had no Desire after her Bridegroom, but rather seemed to be troubled at his knocking, yet was this the time he took to manifest himself in all Friendliness and Love towards her, whereas when she run out after him, he hide himself from her.   

CHAP. XVI. The Degrees of the Love of God alter and are changed, according to the Will and Pleasure of the Self-subsisting Love of God, suitable to what he knows to be most Useful for Men.  
TO Love God above all things therefore is a perpetual and constant Work, always abiding the same, as long as the Lover abides, in the true Love, yet not always at the same Height, or in the same Degree, but sometimes more, and at other times less, as God knows it will be most Profitable for the Beloved Person. To Paul was given a thorn in the Flesh, an Angel of Satan to buffet him, that he might not be exalted above measure by reason of the abundance of Revelations vouchsafed unto him, 2 Cor. 12.7. And on the other hand we see, the Robber was assured of his part in Paradise, Luk. 23.43. and had a clear sight given him, that he was a Child of Salvation, and was favoured with a joyful Death, to the end the Depth of his Sins might not overwhelm him. At one time Paul cries out, Rom. 7.24. O wretched Man that I am! who shall deliver me from this Body of Death? And not long after we hear him boasting and triumphing at such a rate as this, Rom. 8.38, 39 for I am persuaded, that neither Death nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor Height, nor Depth, nor any other Creature, shall separate me from the Love of God, which is in Christ Jesus our Lord. This was a perfect Word, proceeding from a perfect Love. Thus it happens still at this day, that God often in an Hours time, yea in a much shorter space, doth oft alter the degrees of Love in us. Sometimes we find in ourselves a perfect Elevation of our Minds, with entire and total Resignation; and soon after experience a frightful and doubting Heart, and an unstable Will, and many are in the same Moment comforted again with Courageousness and a Peaceful and Joyful Mind, which makes them break forth with David, Psalm. 56.11. In God have I put my Trust, and will not fear what all mine Enemies can do unto me, So that a Man here upon Earth, is not constant in any degree of Love, but sometimes is raised above himself, and at other times sinks beneath himself, according as the Holy Ghost draws him. Furthermore we are to know to our great comfort, that the Love which God hath towards us doth neither admit of increase, dminution; and frequently is doing the very best for us, when we least of all perceive or understand it. We are also for the most part most sweet and well pleasing to him, when he seems most bitter and harsh to us, here upon Earth, where his Divine Love more exerts its self for our Cross and Suffering, than for our Joy. Heaven is the place, where God continually manifests and displays himself in everlasting Joys, not this Earth. Forasmuch therefore as there is more advantage and profit in Poverty, than in Riches; more in Suffering, than in enjoyment; more in Weeping than in Laughter; more in Hunger than in Fullness or Satiety; more in Communion of Suffering, than in Communion of Comfort, it follows, that the Love of God manifests itself in a fuller and greater Measure to us, when it procures us Lamentation, Sorrow Suffering and Misery, than when it affords us pleasure and delight. Wherefore altho' the feeling of that Quiet and Peace of Heart, which is the Portion of those who are Perfect in Love, be Sweeter and more delightful; yet is the Love of Proficients, wherein God manifests himself for the strengthening and encouraging of the Mind, more profitable for Advantage and Amendment. Besides it is far more profitable and advantageous to our Salvation, that we despair of our own Strength, than that we confide in our own Works or Labour. For which Cause also God of his great Grace, doth frequently take away from us the Love of Proficients, and drives us into the acknowledgement of our disability, and into fearfulness and despairing of ourselves, to the end that as little helpless Children, we might run to him as our only Redeemer, accounting ourselves nothing; and magnifying his Grace and Power alone. When it is thus with us, then from the great Love of God to us ward, the Love of Beginners proves of greatest use and advantage to us; and we do experience by so much the more comfort from God, by how much the more we despair of our own Power; when we do not trust in our Strength, nor take upon us to strive and struggle, but only six our eye upon the Lifted up Brazen Serpent, 
Numb. 21.6, 7, 8, 9  as in the Figure it is very comfortably held forth to us. When the Children of Israel were dangerously: and mortally hurt, by the poysonful stinging of the Fiery Serpents, God was pleased to give them a Brazen Serpent lifted up on a Pole, even a Serpent without Poison made of Brass; and whosoever did only behold the same, became immediately healed, and all the Serpents fled away from him without any more ado. Which Figure imports thus much, that there is no more ready or compendious way for a Man to get rid of the Poison of Diabolical Temptation, than when he despairs of any opposition himself can make against it, and lays hold only on the Cross, trusting and confiding in that Fight and Combat, which Christ, without Sin, maintained against the Sins of Men, to exterminate the Diabolical Poison, and in the same came off a Conqueror and Triumphator: And thus a Christian boasteth of Christ alone, and wholly despairs of himself. Wherefore it is much better for a Man to commit and resign himself wholly to God, neither Praying for this, or the other feeling or Perception of the Divine Love, but that he would order all things according to his own good Pleasure. When a Man comes to this State, he enjoys a constant and abiding Peace, Tranquillity and Comfort, founded and bottomed on the unchangeable Love God bears towards us, however Dead, Barren or Heavy he may find himself. But they who will not rest, save in the highest degrees of Love; and who do not believe God is with them, when they do not feel in themselves the Sweetness of his Love, or at least some Comfort and Solace of his Spirit; such as these have no constant abiding Comfort here on Earth, and are in Eminent Danger both as to Soul and Body.   

CHAP. XVII. That all things work together for the best of the Elect, that Love God above all things.  
ALL things, and all Creatures are theirs, who belong to Christ and are his, as St. Paul saith, 1 Cor. 3. v. 21, 22, 23. The Apostles, the World, Life, Death, Things present and things to come, and in a Word all Creatures are his, who himself is Christ's, and Christ, without a mean, is Gods, but we are his, through or by means of Christ. Wherefore also the Elect Soul, is by means of Christ, so highly Seated in God's favour, that all Evil, yea, even Sin itself, is not only not hurtful to her, but also conducive and helpful in the hand of God her great Physician to her best State. Verily a true Christian is a Miraculous Creature of God, with whom God from Eternity, in the highest Love, has so intimately United himself, that tho' (as David saith, Psalm. 89.30, 31, 32.) He forsake the Divine Law, and walks not in his Judgements, though he profane his Statutes, and keep not his Commandments, yet God, for all this, will only Chastise him Temporally, and not utterly take away his loving kindness from him; So that even his Sin must be helpful to his Salvation. For what God hath once determined, can never fail, and whatsoever he hath once promised, must Eternally be true: whom God Loves and Favours, to him Heaven and Hell, Good and Evil must be helpful and advantageous. And for this Reason it is that we are very Subject to be mistaken and confounded in our Reflecting on the Works of other Men, and find that we are not able in the least to pass a true Judgement or Estimate, what is profitable or hurtful to Men, forasmuch as we find by experience, that God sometimes out of great and faithful Love, permits him that stands, to fall. Who doubts but that Peter's Fall, wherein he denied his Lord and Master, was far more profitable and advantageous for him, than to have continued and persevered in his selfconfidence. Our Lord and God has a greater Interest, and is more concerned to manifest and display the glory of his own Grace, Mercy, than to maintain and keep up our Righteousness. His least suffering was sufficient to reconcile his Heavenly Father to us, to Justify, to Preserve, or make us persevere in Righteousness, and to save us; but this would not have been sufficient to hold forth the unmeasurableness of his Love, or the unalterableness of his Mercy. Therefore Paul tells us, Rom. 11.32. That God hath concluded all under Unbelief and Sin, that he might have Mercy upon all. If you take away Sin, who then will be able clearly to understand that God's Mercy is above, and beyond all his Works; or that Christ the true Son of God is the Redeemer of the World? Which no other way could ever have been manifested, but by his unalterable Love, and by that great instance of his Transcendent Pity and Compassion to us miserable Sinners. And therefore Gregory calls Sin Salutary or Saving, because by Divine Mercy it procured us so glorious a Saviour and Redeemer. Forasmuch then as God makes use of Sin for the advancement of his Divine Glory, it is no longer any Wonder that he makes the same also advantageous to the Sinner. But we must not argue from hence, that if it be so, we may therefore freely sin, without Danger, by no means; but on the contrary it is our Duty at all times, with our utmost Diligence and Strength, to avoid Sin, as we would the most deadly Poison; for to cover Sin with Mercy is the Work of God alone. 'Tis he only that can bring good out of Evil; we can fall of ourselves, but not rise again of ourselves; this rests only in the gracious Mercifulness of God, which excels and surmounts all his Works.   

CHAP. XVIII. Whosoever hath not received the Love of God above all things, to him all the Temporal good things that God affords him, are of no Profit.  
ST. Paul, faith, 1 Cor, 13, 1, 2, 3. Tho' I speak with the Tongues of Men and Angels, and have not Love or Charity, I am become like a sounding-Brass, or a loud Cymbol; and tho' I have the gift of Prophecy, and understand all Mysteries and Knowledge; and though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing: Moreover though I bestow all my Goods to feed the Poor, and though I give my Body to be burned, if I have not Charity it profiteth me nothing. Yea, what's still more, where Love is not, it is to a persons Hurt and Loss, that ever he was born a Man, and the highest Gifts or Benefits God hath bestowed upon him serve only for his greater condemnation. It had been better for Judas, he had neverbeen born (as Christ himself testifies) that he had never been an Apostle, that he had never wrought any Miracles, that he had never seen or heard of Jesus, and had never eaten the sweet Food with him at the same Table, than that after such great and inestimable Favours received, he should become his Betrayer, sell him and deliver him to the Jews. From whence we may take notice, that our dearest Lord God, bestows that often in his Wrath, which he denies in his Love. From whence also follows, that the higher the Gifts are, we receive from God; the more they engage us to the Duty of loving God above all things, though they cannot make us to Love God so; and therefore are rather Poison than Gifts, if Love does not come along with them, neither can they certainly assure us of that love, wherewith God loves us to Salvation. Moreover these Gifts when they eaten separate from Love, are the cause of a puffed up Spirit, Proud Mind, censorious judging, arrogant Actions, imprudent Behaviour and converse, Self conceitedness, Hypocrisy, and Contempt of the simple and single hearted, and other such like. Wherefore also Jesus said to his Disciples, when they boasted themselves because of the High gifts of God, bestowed upon them; and more espicially because the Devils were subject and obedient to them through his Name: I beheld Satan as Lightning fall from Heaven: and added this following Lesson; true it is, I have given you Power to tread upon Serpents and Scorpions, and over all the Power of the Enemy; notwithstanding for this rejoice not, nor in particular for that the Evil Spirits are subject to you, but ratherrejoyce because your Names are written in Heaven. Luke 10.17, 18, 19 It is very probable that Judas, as well as Peter, healed the sick, cast out Devils, and wrought other Miracles, but forasmuch as he wanted Love, all this was of no avail to him. Wherefore it behoves us always to walk with Fear and Trembling, and to be so much the more humble, as we enjoy more of these Divine Gifts and Graces, whereof we must give an Account to God, how we have employed them.   

CHAP. XIX. Whosoever hath a true Love to God, he undoubtedly keeps all his Commands.  
A true Mark of the Love of God, is the fulfilling of the Commands of God, according to the Doctrine of the Wiseman; for love begets likeness, and conformity, makes one Heart, one Will, one Soul in the Lover and the Beloved. When Love raiseth herself above herself, she frames herself into the will of her Beloved, and if she stoops beneath herself, she moulds all things into her own likeness, and esteems or values nothing according to its natural goodness, but according to her own good liking or pleasure: And so makes that Evil, which was by God created good in Nature. He who loves God above all things, is well pleased with whatsoever is well pleasing to God, and is troubled at every thing that displeaseth him, and therefore he loves Righteousness and hates Iniquity, does that which is Good and avoids Evil: I say he does that which is good, though not always according to the works of the Law, yet always in conformity with the end of the Law; for it happens sometimes, that a man in doing contrary to the works of the Law, yet does that which is right and good with reference to the end of the Law. Now the end of the Law is the Love of God above all things, with which no manner of Evil doing may consist. So that he who truly loves God, keeps all that God hath commanded him, even whatsoever is contained in the Divine Word, according to the Doctrine of St. Austin, who expresseth himself in these following Words: Love but, and then do what thou wilt: Art thou silent? be silent for Love; dost thou cry aloud? Cry aloud for love: Dost thou reprove? Reprove for Love: Dost thou reconcile? Reconcile out of Love: keep but this Root in thy heart, even true Divine Love and Charity, and than nothing but what's good, can ever come from thee, nothing can be done by thee, but what is saving, or tends to Salvation. Wherefore Men can never be Divinely taught by any one, save only in the School of Love, with her alone are found the doers of of the Divine Word; all other Arts and Learning whatsoever make nothing but Hearers only. To this Art of Arts even the Love of God, Parents should draw and allure their Children; The Masters, their Scholars; the spiritual Pastors, their Sheep; or rather the Sheep of Christ. Whatsoever it is they teach besides this, is nothing but Labour and Vexation of Spirit: Neither indeed is there any other Art necessary to Salvation. Yet it is true too, that no body can effectually teach this Divine Art of Love but God himself, as before hath been declared, wherefore aiso our Lord Jesus Christ forbids us, to look out for any other Master, for to attain the Art of Salvation, save himself alone.   

CHAP. XX. They who love God in the Highest degree, do not think the Yoke and Burden of Christ to be Heavy or Troublesome, but rather Easy and Light.  
ALas! How many heavy and intolerable Burdens do we see, which in this miserable State, the Love of this World and our Fleshly uncleanness, and corrupt inclinations, make very easy and desirable. In order to get Riches we see the Merchant exposeth himself to the Raging Sea, breaks his Sleep, and shortens his Life: To arrive to Honour and Dignity a man abandons himself to a continual slavery at Court, and to all that which is hurtful and grievous to Soul and Body: For the sake of Lust and impure Love, more especially that which men bear to Women, and Women to Men, what intolerable burdens are not readily, willingly and gladly Born? For Love, alas! is so fast rooted and riveted in our Flesh and Blood, that beyond any other thing whatsoever no body without the special Grace and Assurance of God, can any longer moderate, curb or restrain it, much less quite root it our. The inclination of the heart brought the Love of Women along with it into Paradise, and we suck the same from our Mother's Breasts; yea we take it from our Mother's hearts, whilst we are yet hid in the Womb. For the sake of Women (saithe Zorobabel, as we find it in 1 Esdras 4.14, 15, 16.) Men forsake and abandon their Honour, Lives and Goods, yea Virtue and Reason, and become captivated, yea senseless and distracted by Reason of the Love they bear to them. This inborn and inbred Love, neither Frock nor Cowl, neither Church nor Convent, neither Cell nor Dungeon can keep out, except the grace of God, through our Lord Jesus Christ come in to our help: But indeed when that once comes, the work is Light and Easie; for if that once sweetly impresseth and engraves the unutterable Love of God on the heart, than all other Loves must pack up and be gone; and the more clearly she manifests herself, and the more amiably she imageth or forms herself in the Soul; so much the more speedily must Flesh and Blood sink and perish. Yea sometimes she appears so sweet to the Soul, that all Creatures become distasteful to it. Here it is that our Iron-hard heart becomes soft, pliant, and yielding, the heavy and troublesome yoke becomes sweet and easy, and insuportable Burden, light and pleasurable, and all this because God doth amiably move and affect our Spirits. Would you have me Communicate this Art to you, and tell you how it is able to perform these great things? Pray resolve me first of a matter which is a thousand times less: How comes it to pass that he heavy lumpish Iron runs to the embraces of the Load Stone, and why as soon as a dish or basin, wherein Iron lies, is touched with the Load stone, doth the Iron raise itself, and begin to move that way to which the Load Stone draws it. Dost thou say the Stone is able to do this, though thou canst not tell me how, or by what means? Then wonder no more how the Creator of Nature can so freely and powerfully move his own work, or how the unutterable Loveliness of God tasted and felt in the Heart, doth sublime and raise the spirit in Love, kindle it, melt it, and make it triumphantly joyful, and full of Jubilee. Doth the stone draw the Iron to itself, without so much as touching it, how much more than must needs the most Rocky and obdurate Soul, being touched by the Eternal Heavenly Loadstone, be raised above itself, and run into the Embraces of this powerful Drawer? 
Cantic. 1.4.  Or how can it be otherwise, but that after this taste of the transcendent Divine sweetness, all Tribulation and Suffering strewed over with this Sugar must needs become sweet and desirable? Or how is it possible but that all the sweetness of the Love, opposite to this, must needs lose its taste and become bitter and loathsome; seeing the common Proverb assures us, that to him who relisheth the Spirit, the Flesh becomes ditasteful and abominable. For the Nature and Property of the Holy Spirit of the self-subsisting Love of God is this, that wheresoever she touches, she draws and allures; where she is relished, she drives and impells; where she is felt and experienced, she rejoiceth the Heart. Moreover she has this particular property, that she robs the Flesh of all its sweetness, like as the Meridian Brightness of the Sun, discountenances and darkens the Light of a Candle. Furthermore she hath this also amongst the rest of her properties that she sweetens all pains and griefs; comforts and relieves Misery and Wretchedness, restores all weakness, makes all labour light and easy, turns weeping into laughter, and sorrow into joy. He that experimentally finds her, rejoiceth to suffer for the sake of Christ, from his very heart desires to bear the Cross with Christ, and longs for the Fire of Temptation, that therein his Love, being tried, and refined from all Dross, may purely and nakedly cleave to God, and therefore cries out with the divine Spouse: Ca●tic. 4.16. Arise thou North wind, and come on East wind, and blow upon my Garden, that my Spices may flow forth and give their sweet Odour: As if she had said; come Temptation from all quarters, try and prove my Virtues and Graces, that they may become pure Gold, and be for the amendment and edification of all that hear or see them. O Holy and Divine Spirit! O sweetest Guest and Inmate of the Soul! O only life of men! He that wants thee, tho' alive is dead before God; and he that hath got thee, can never die with God, though the world be carrying him forth to his grave! Thou art far more necessary to the Soul, than the Soul is to the Body! Where thou art not, there the outward dying is the beginning of Eternal death, but where thou art, of Eternal Life! In thee most Holy God we are, in thee we live, in thee we are savingly moved, and all this from the Merits and Satisfaction of our Lord Jesus Christ, the only Redeemer of the World, in whom the unutterable Mercy of God, and over great Love to us, is so clearly manifested, and through thee, O Holy Ghost, so plainly imaged and deeply imprinted in our hearts, that we cannot look for any thing else but Love from the Father, Son and Spirit; so that it is now no more possible for us to take any strange God for our God, than it is possible for any one else to show us such transcendent and unmeasurable Mercy, Kindness and Love, as thou hast made us partakers of. It is possible, and it hath oft happened, that even wicked Men have wrought Miracles, being the same thing Scripture testifies, that Antichrist shall do at his coming. It is also possible, that the Enemies of God may in outward Gifts of Charity show themselves more liberal to the Eyes of Men, than ever thou hast done, and to make others by their Liberality rich and powerful and such like. But all these are but uncertain signs and marks of the right true Love. To suffer and die for the sake of the Beloved Object, is a true and infallible sign of Love; when this is done for God's sake, it shows a Love sufficient to Salvation; and if it be done for the sake of a Friend, then is it an expression of the highest degree of Human Love, as the Lord Jesus witnesseth. No Man can have greater Love than this, that he lay down his life for his friend Joh. 15.31. But if this Love rise get higher, even to that degree as to make a Man willing to suffer and die for his Enemy, then is it a certain Mark of the Love of God alone. We read of Antichrist, that he shall do his utmost endeavour and diligence, as far as is possible, to appear outwardly like to Christ in Miracles, Works of Wonder, and in all his other Actions and Behaviour; yea to be more kind and beneficent in outward Gifts and Liberality. He will, as was before hinted, by his Liberality make those Rich and Powerful that believe in him, and will also draw to his Party such as are Rich and Powerful, with rigour and severity, and by fear compel them; for he will horribly afflict, torment and put to Death, such as will not believe in him, But it will never please him to suffer for his Enemies, and to die for those that hate him, by which it appears, that his Love is so far from being the true Divine Love, that it is not so much as the highest Degree of Human Love. Wherhfore also all these pompous Shows of his Love, will be of no force with the Elect of God to deceive them. Out of Christ alone, as was said before, the highest Love of God breaks forth and manifests itself; out of him alone flow forth the waters of Grace. Neither is there any other Name under Heaven, wherein, and whereby, we may be saved, save only the sweetest Name Jesus, to whom alone therefore we point and direct all, who are desirous to be inflamed with the Love of God; for in him alone we meet with all that ought and must be sought for in order to our Salvation.   

CHAP. XXI. The most sure and certain Sign of all, as well of our entire Love to God, as of his Gracious Love to us, is a perfect Emptiness or Exinanition of Spirit.  
THE Heart of a true Lover of God above all things, becomes emptied and void of all Creatures, as soon as it is arrived to the degree of Perfect Love, so that nothing but God, free and alone, remains in his Spirit, all Creatures whatsoever soever being driven thence. But as long as this is not yet come to pass in our Souls, all the most specious and apparent Signs of Gods dwelling in us are uncertain, doubtful and to be suspected. But when a Man is become void and empty of himself, and all Creatures, when he forgets his own Life, his Merits, his Salvation; and seeks nothing but the Honour of God, when he is only well pleased with his Will, whether it be to his profit or loss, pleasing or displeasing, when he daily condemns himself, and judgeth no body but himself only, then without doubt, God hath taken up his abode in him, and he is top and brimful of God. Wherefore it is a great Grace and Mercy of God, and not in the least and effect of his wrath, when he makes us see that there is no Truth, no Faith, no constant Love upon Earth; when he manifestly discovers to a Man, that those who are bound to love him, and to return Good for Evil, do requite him Evil for his Good, Unfaithfulness for Love, for this is the true and ready way, by which God from Heaven, through his special Grace, empties Flesh of Flesh, and fastens Spirit to Spirit. Wherefore beg thou of God, that he would be pleased to empty thee of thyself and of all Creatures, and take it for a special, friendly, sure Token of the Love of God towards, thee, when that becomes unloving or displeasing to thee, what at any time, thou hast loved out of measure: For as long as thou cleavest to any thing, that is not God, thou must needs be and continue uncertain, whether God be in thee or no, and though he may be in thee without thy Knowledge, yet will he never clearly come unto thee, and fully manifest himself in thee, until all other Loves be rid out of thy heart. This is that which St. Paul declares, when he saith 1 Cor. 3.11, 12, 13. That they who build Stubble, Hay and Wood upon the saving Foundation shall indeed be Saved, because they love God above all things, yet no otherwise, but so as by Fire, and that for this reason, because they love other things besides and together with God; but they who build fine Gold, Silver and precious Stones, which are not subject to Rust, and are refined and purged from all dross, and Refuse, upon the true Foundation, viz. The Love of God above all things, they need not to pass the fire, because they love God only, in the same manner as he will be loved of his most beloved friends, of whom he requires, according to the Gospel-Doctrine, that they hate their Father and Mother, their Brothers and Sisters, yea even their own Souls. Now they who do love at this rate, they have escaped from, and are out of the reach of Hell; forasmuch as they have loved God above all things. They would also be rid of all Temporal Sufferings, were it not that their bodily Sufferings, did above measure conduce to their Eternal Joy, and that their hearts are to that degree inflamed with the Love of God, that they desire nothing more or higher, than, as far as is possible, to be made conformable to the Suffering Lamb of God in all things. They also whose Love is arrived at this high pitch, have nothing which they cleave unto, but an entire poor Spirit; wherefore also they suffer nothing here upon Earth, save only Love-Sufferings, as also our Lord Jesus endured no other Sufferings, save those of Love. For out of Love alone was he conceived, born, circumcised, driven from his abode, subject to Joseph, Baptised, Tempted; out of Love alone he preached, wrought Miracles, broke his Rest and Sleep: Out of singular, transcendent great Love, he left his most Holy Mother, his Dearest Friend, his Apostles, sweat Blood, was in an Agony, was seized, smitten on the Face, endured false Witness, perverse Judgement, Mockings, Scourge, condemning to Death, the weight and bitterness of the Cross, and last of all the most cruel and painful Death: Wherefore to him be Praise, Honour and Thanksgiving, now and at all times, even for ever and ever, Amen.  
An. Dom. 1518. Jesus thine I am, save me B.J. von staupitz.   

The Second TREATISE Concerning the Holy Christian Faith.  
By Dr. John Von Staupitz.   

THE PREFACE TO THE READER.  
IT is a Lamentable Thing, That Christians, since the Death and Passion of Christ, and the Apostles Decease, are fallen into so great an Ignorance of Christ and his true Faith, out of which no Man can be saved. And though it be difficult to dispute about the established and confirmed Faith, yet Brotherly Love requires every one to give his Neighbour all the Information, Help and Assistance he can, that the Foundation of all Good, and the Root of all Virtue, the only Comfort of the Elect, viz. The firm Hope and true Faith in Christ may not perish or be lost: Wherefore I think myself obliged and bound in Duty, by virtue of my Function and Calling, to feed the Hungry with the Word of God, or rather to lead and point them to the said Food; and accordingly trusting in God, I have here undertaken to write simply of the Faith in Christ. He that can do better, let him set about it, all to the Glory of God, and the Edification and Amendment of his Neighbour, Amen.   

CHAP. I. Of the Obligation and Duty that lies upon us to believe, and of the Beginning of the Christian Faith.  
THere is no Man, I hope so dark and blind in his understanding, as not to know, that every one is bound in duty to believe the infallible Truth which is god himself, and that God is highly dishonoured, and the Truth blasphemed, when this due Faith is not given to him. It is an unbecoming thing, for one honest man not to believe another in all reasonable things; yet forasmuch as there is no express command upon us so to do; because the Psalmist tells us, Psal. 116.11. That all Men are Liars, this Earthly Faith is left to a man's free Will and pleasure, whether he will believe or no; forasmuch as they are only the Words of mere Men. But God's Word we must and are bound always to believe, because it is the Truth itself. All Understandings must deliver themselves Captives to the same, and all hearts must assent to it, be the matters never so high above our reach and understandings, yet we must believe them, because God hath spoken them, without any further questioning, or requiring any further proof, or reason of them. This is the Beginning of Faith, without which no Man can please God.   

CHAP. II. Of the Duty and Necessity of Faith in Christ.  
OUr Heavenly Father has revealed much Truth to his Elect, and promised to them great Grace and many Good things, and thereby in Duty bound them, forasmuch as he is the Eternal Truth, undoubtedly to believe and look for the same at his hands. Whosoever we are, whether Good or Bad, Jews or Gentiles, the Divine Promise neither can nor may be procured or hastened by our Virtues, or hindered by our sins, but continues eternally unchangeable and constant in its Truth. Wherefore in order to our receiving the Gifts and Graces of God (by whatsoever Names they are called) Faith in Christ is absolutely necessary, whereby we are assured of all the Divine Promises. Believe thou therefore, that Jesus Christ is the Son of God; and doubt not in the least, but that in him, through him, and for his sake all the Good thou enjoyest or expectest is handed to thee. Believe in him, I say, and trust in him: Is he not the Essential Word of God, and the Truth itself? Must not he forsake and deny himself before he can forsake or deny thee? And would it not be a plain denying of himself, in case he should not perform, and make good his Father's Promise to thee? Is it not he that made thee in thy first Creation? Is it not he that hath redeemed thee in the second Birth or Regeneration? Is it not he that hath wholly and without reserve, offered up himself to his Heavenly Father for thee, and made himself one with thee, by feeding thee with his Flesh and Blood to Eternal Lives.   

CHAP. III. Concerning the Promise of the Blessing in Jesus Christ.  
GOd promised to Abraham, that in his Seed all the Nations of the Earth should be blessed, and that out of his Seed, even of Isaac, Christ should be born; and yet withal God commanded him to slay and offer up this his Son Isaak Abraham was obedient to the Divine Command; and, notwithstanding all Objections, crowding in upon him, firmly believed Gods Promise, without the least staggering, or being solicitous, how the Promise could be fulfilled, if he should slay his Son Isaak in his youth; but cast all his care upon God, not doubting, but he would know how to make good his own Word, and perform his Promise: O what a gracious Promise was this? what a strong and unquestionable assurance, and what a gracious, paternal Performance and Accomplishment? What God then promised, he hath since made good and performed: for we have seen his Glory (saith St. John chap. 1.14.) the Glory as of the only begotten Son of the Father, full of Grace and Truth. Who could be more sure to perform this for us, than he who is Truth itself? And who besides, is bound to us in such an intimate Tie of the highest Love, that he rather chose to die for us, than that we should fail, or fall short of the least of his Father's Promises? Wherefore it is impossible for thee to believe in Christ, but that at the same time thou must be Blessed of God; for Heaven and Earth may pass away, but the Word of God abides for ever. Alas! What is it that blinds us, poor wretched Creatures? We pretend to believe, That God is become Man, and yet doubt of the performance of the Blessing annexed to it by God himself. What greater Affront can we put upon Eternal Truth? Or what greater Ingratitude can we express to the unutterable Love of God? It is not enough therefore for us to believe, that God is become Man; but we must also believe, that it was done for our Good and Benefit, and that by his Incarnation he has put us in possession of whatsoever has been promised to us. Neither may we desire or look for our Salvation, Blessing, Grace and Mercy from any one, but from him alone, and besides him, take in no other comfort whatsoever. This is it truly and indeed to believe in Christ, which is only youchsafed to God's blessed ones. Herein Christians must daily exercise themselves, try themselves and view themselves, and in case they find themselves doubtful in any thing, they must cry to God for the strengthening and increasing of their Faith. For these two things to believe, and earnestly to desire it, are very near of kin to each other. But because we have no strong desire to believe, therefore neither do we pray hearty for it. And thus he who is yet weak in Faith may take comfort from the fervent desire he hath to believe, which alone will approve him before God. In a word, believe in Christ, or at least desire firmly to believe in him, and then doubt no further, but that thou art blessed by him, and in him.   

CHAP. IU. Concerning the Promise of our being enlightened by Christ.  
THe Prophet Jeremy declares, that they who believe in Christ, shall not need any Teacher to instruct them, how to believe in God. They shall not teach every Man his Brother, faith God, Jer. 31.33, 34. saying, know the Lord, for they shall all know me from the least of them unto the greatest of them, and that I will forgive their Iniquities, and will remember their Sins no more; yea, what is more; they shall know my Will, and do it; for I will put my Law in their inward Parts, and write it in their hearts, and I will be their God, and they shall be my People. For they believe in the Light, walk in the Light, and are children of the Light. They have Christ the Promised Messiah, in whom God hath placed his word, and who hath spoke unto them whatsoever God hath commanded him, and whosoever will not hearken unto, but despise the Words, which he shall speak in my Name, I will dequire it at his hands, Deut. 18.18, 19 To him we must draw near, and apply ourselves, so shall not our Faces be ashamed. Him we must follow, so shall we not walk in darkness; but have the Light of Life, which not only enlighteneth us, but also quickens and makes us. alive, excites us to all that is good, inflames us with the Divine Love, and lifting us above, and out of ourselves draws us into himself, so that we become, extinguished in ourselves, but flaming and enlightened in him, and delivered from all Blindness and Error. Neither indeed is it possible, that the Children of Light, i. e. such who walk in the Light, should ever err or go astray. Now this Light is found in Faith, i.e. in Christ. Wherefore it follows, that they who do not believe in Christ, walk in Darkness, and are already judged to Eternal Darkness, and Damned; whereas they who believe in Christ, are and shall be enlightened here and hereafter.   

CHAP. V Concerning the Assurance of our being Eternally Foreseen and Elected of God.  
IF any Man should become troubled and solicitous about, or doubtful of, his Eternal Election, he may easily satisfy himself from the Information God hath given him. Whosoever Believes in Christ, fears no condemnation, and shall certainly be saved, he is one of the Elect, foreseen and fore-ordained to Salvation, and hath his Name writ in the Book of Life. But he who doth not Believe in Christ (as was hinted before in John 3.15, 18.) he is already condemned, because he doth not believe in the Name of the only begotten Son of God. For whosoever is foreknown the same is also predestinated to a Conformity with the Image of the Son of God, and is called to the Christian Faith, Justified and Glorified, Rom. 8 29. on the other hand, whosoever is not found in the Faith of Christ, he is not predestinated to Salvation. What needs therefore any further questioning about the matter. We have here a clear and plain Information, that if we believe in Christ, than we have Christ, and together with him, Salvation, and shall never perish. These are they whom the Father hath drawn to Christ, to the end, that he might save them, and none of them might be lost. But why the Father hath foreseen or predetermined one, and not another, it doth not become us to inquire. For this is sufficient comfort and satisfaction to us, that we know that they all are Predestinated, that believe in Christ.   

CHAP. VI Concerning the Redemption or Deliverance from Sin.  
NO Man can ever be delivered from his Sin, save only through Faith in Christ, who is the Lamb of God, that takes away the Sins of the World. Upon him a●e laid the Sins of us all; he is the Escape Goat, who carries the Sins of all the World into the Wilderness. Without or besides him there is no Redeemer, Isa. 4.3.11. No Confession, no Repentance, no human Work is of any avail in this Case, We must believe in Christ, or else die in our sins. Wherefore it is far more necessary for us to exercise ourselves in the Faith, than in a Confessional at Directory. The Faith in Christ never fails; the Faith in Christ purifies the heart, it justifies us, makes us Children of God, obtains Grace of God, and renews the whole Man, Mat. 11.28, 29, 30. Come hither all ye that labour, and are heavy laden with Sin, believe in Christ, so shall ye be refreshed, and find rest to your Souls, Joh. 7.37, 38. Doth any even thirst after the Divine Grace, let him come hither and drink; for he that believes in Christ, as the Scripture saith, out of his Belly shall flow Rivers of Living Water: Faith is the True River of Jordan, in which those who are washed, obtain the purity and innocence of Children. Faith is that Fountain that washeth and purifies from all uncleanness, Isa. 55.1, 2. Come therefore, and buy it without Money, and without Price, you need not give any thing for it, for ye are justified by Grace alone through the Redemption which is in Christ, whom alone, God hath set and appointed to be our Saviour and gracious Redeemer, only by the Faith in his precious Bloodshedding, for the manifesting and declaring of his Righteousness, Rom. 3.24, 25. and 5.1. By Faith we are saved, without the Works of Love. Whence follows, that nothing is more needful for us, than to exercise ourselves in the Faith.   

CHAP. VII. Concerning our being set free from Damnable Sins.  
NOtwithstanding that those who believe in Christ do fall into Sin, transgress the Laws of God, Prov. 24.16. and, it may be, more frequently than those, who do not believe; yet they who believe in Christ, have the advantage, that their Sins shall not be imputed to them to their Condemnation; God will not, because of them, turn away his loving kindness from them, but will visit their transgressions with his fatherly Rod, and not take his loving kindness quite away from them, For so God declares and testifies to David, concerning Christ, Psalm. 89.30, 31, 32, 33. 2 Sam. 7.12, 13, 14, 15. And when thy days be fulfilled, and thou shalt sleep with the Fathers, I will set up thy Seed after thee, which shall proceed out of thy bowels; and I will establish and confirm the Throne of his Kingdom for ever, and will exalt him above all the Kings of the Earth. I will be his Father, and he shall be my Son. If his Children forsake my Law, and walk not in my Judgement; if they break my Statutes and keep not my Commandments, then will I visit their Transgression with the Rod, and their Iniquity with Stripes; nevertheless my Loving kindness will not I utterly take from them, nor break my Covenant made with them, nor alter the thing that is gone out of my Lips. I will abide true, whether they abide so or no. For whatsoever is once born of God, shall never sin, neither can ever sin unto Death. Their sins are always pardonable, if they repent, because they have been once born of God, for that Divine Birth, withholds them from sinning, not their own Virtue, Reason or Strength, and presence of mind. Forasmuch then, as no Man is born of God, but he that believes in Jesus Christ, it is a consideration above all measure, wonderful and terrible to see then so little exercised in, or acquainted with the Faith that is in Christ. It were good and necessary therefore that the Ministers of God's Word should continually, in season and out of Season, faithfully exhort and press people to this Holy Faith. And indeed though there were no other Fruit of the true Faith in Christ, but this only, yet would all men have sufficient Reason to press after and desire it, as being of such absolute necessity to Salvation.   

CHAP. VIII. Concerning the Increase of Merit.  
WE all know that no Man can deserve or Merit any thing of God, or do any good thing, except that he be planted and engrafted by the Father into Christ, 
Joh. 15.1, 2, 3.  which cannot be by any other way, than through the Faith that is in Christ. I am the Vine, and my Father is the Husband Man. Every Branch in me, that beareth no Fruit he taketh away; and every Branch that beareth Fruit, he purgeth it, that it may bring forth more Fruit. As the Branch cannot bear Fruit of itself, except it abide in the Vine; no more can ye, except ye abide in me. I am the Vine, ye are the Branches. He that abideth in me, and I in him, the same bringeth forth much Fruit, for without, or severed from me, ye can do nothing. He that abideth not in me; the same cannot bring forth any good Fruit, nor do any good works, but his works will be cast into the Fire, and be left there. It is clear and evident, that no man can do any thing that is good except he believe in Christ, for otherwise even all his seeming Virtues, are no better than Sins, rejected and condemned to the Fire of Hell. What will then become of the seeming Virtues of the Heathens, of the Judgement of right Reason, and the counting upon our good meaning, without Faith in Christ? Since without Christ there is indeed no true Virtue, Reason or good meaning. And this Doctrine agrees very well with what Jesus declared to the Jews, when he bade them labour or work for that Meat, which endureth to Eternal life. Whereupon when the Jews asked him; 
John 6.27, 28.  What shall we do, that we may work the Works of God? Jesus answered them saying, this is the Work of God, that ye believe in him, whom he hath sent. Therefore we ought and must employ and exercise ourselves in those Works that abide to Eternal Life, even such as God himself works in us, and that flow forth from the Faith, which is in Christ, for they only endure for ever unto Eternal Life; all the rest will be lost, fruitless and in vain.   

CHAP. IX. Concerning the certain Hearing of our Prayers.  
IF ye abide in me, saith our Saviour, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Joh. 15.7. And again, Whatsoever ye shall ask in my Name, I will do it. Joh. 14.13, 14. As if he had said, as long as men do not ask in my Name, they have no assurance of being heard: But if you do ask in my Name, then need you no other Intercessor, Joh. 16.26, 27. For the Heavenly Father himself loveth you, because ye have loved me, and believed that I came forth from God. If therefore any one would be sure, that his Prayers are heard, let him believe in Christ: For he that believeth in Christ, is beloved of God, and needs no other Inte●…ssor. But if all the Saints in Heaven should pray for thee, and thou have no Faith in Christ, it would be all in vain and unprofitable to thee   

CHAP. X. Concerning our indissoluble Union with Christ.  
THE Faith that is in Christ, suffers no man to remain or abide in himself, but draws us out, and raiseth us above ourselves, and never ceaseth, till it have united us unto God. In the first place God doth so unite all Believers amongst themselves, that they all become one Heart and one Soul in God, wherein Christ's Prayer is heard and fulfilled, which he prayed to the Father for them, Joh. 17.11, 19 Holy Father, keep through thine one Name, those whom thou hast given me, that they may be one, as we are one. Which Words do not only respect the Twelve Apostles of Christ, but all those that for the future should believe on him through their Word, as the Text manifestly holds forth; and this is the only true Ground and Original of the Unity of the Church. Now all that believe in Christ, shall in like manner be united in, and with God, as the Father in Christ, and Christ in the Father are of one Will, one Mind, one Sense, one Meaning and one Desire. Moreover God doth so unite all those that believe in Christ, with Christ, that they become one Body with him, of which he is the Head, and they the Members; and as all the Members are Ruled and Influenced by the Head, so are they Governed and led by Christ, in Christ, so that no body can be helpful or advantageous to them, as to their inward guidance in the Spirit, save the only most intimate Jesus. With respect to this intimate Union Jesus said; Saul, Saul, why persecutest thou me? Act. 9.4. As if he himself had been only concerned, whereas indeed he persecuted those that believed in him. By means of this Mystical Union, Christ pours forth all Spiritual Gifts and Graces into our heart, through the Holy Ghost, yea and his very self too. But besides this Union, there is yet another; whereby God the Father, Espouseth those to Christ that believe in him; so that a Believer and Christ are inseparably United and Joined together, in the indissoluble Band of Wedlock. This Marriage-band, is the Marriage in Paradise, a Sacrament and Seal, that Christ hath taken upon him all our Weaknesses, Defects, Wants and Sins, and is become: Sin for us, that we might become the Righteousness of God in him; and made our Wisdom, Righteousness, Sanctification and Redemption, not without us, but within us. To us Christ is given, to us he is born, and for us he died; his Life, Death and Suffering, his Doctrine and Works, are wholly ours, and we in Christ, through Faith, are united and made one with God. This is the Eternal, Heavenly Marriage Band, that we abide eternally betrothed, joined and united with Christ, forasmuch as we are born of God himself, and stillare in him who hath born us. And this is, and is called Faith, viz. Christ dwelling in us, and that is the true Love, viz. God and his Holy Spirit in us. This is the highest Union, in the which Christ, and he that believes in him, give up themselves wholly into God, that he alone may be All in All, and work All in All. Of this Union much might be said, but it is above our Understanding, and as long as this Life lasteth, it will but be in part with us. However this is, and abides undoubtedly true, that he who believes in Jesus Christ, becomes thereby Eternally united to God: For he that cleaveth to the Lord, becomes one Spirit with him, which God of his Mercy grant unto all. Amen.  
Dr. John of Staupitz.  
Jesus thine I am, Save me.  
FINIS.