THE
SPIRITVAL
Conflict
.
Writen
in
Italian
by
a
deuout
Seruant
of
God
:
and
lately
translated
into
English
out
of
the
same
language
Militia
est
vita
hominis
super
terram
Iob
cap
i.
ver.
i.
Printed
at
Antwerp
1598.
To
the
right
reuerend
Mothers
,
the
Abbesse
and
Sisters
of
the
Monastery
of
S.
Andrew
in
Venice
,
desirous
of
christian
perfection
.
I
Find
my selfe
so
much
bound
to
the
feruent
desire
which
I
knowe
to
be
in
you
,
of
walking
on
apace
in
the
loue
of
Christ
crucified
;
that
seeing
the
needes
of
your
soules
,
I
cannot
any
way
satisfie
my self
with
the
labours
which
hitherto
I
haue
taken
,
as
well
for
that
I
account
my selfe
to
haue
receiued
already
full
payment
by
the
comfort
which
assured
hope
hath
giuen
mee
of
the
plentifull
fruit
which
the
word
of
god
would
bring
forth
in
your
harts
;
as
also
for
that
I
haue
doone
much
lesse
then
you
desired
,
or
then
was
answerable
to
the
debt
I
owe
you
.
Therfore
being
desirous
in
some
part
to
supply
it
,
and
hauing
in
my
hands
at
this
time
some
written
papers
concerning
the
mortification
of
our
passions
(
of
the
which
thing
I
haue
so
many
times
discourced
with
you
)
I
thought
it
good
for
your
great
comfort
and
helpe
,
to
put
them
in
print
,
and
dedicate
them
vnto
you
.
For
our
life
in
earth
being
a
continuall
warfare
,
they
may
serue
you
to
fight
against
your selues
,
since
that
by
our
Lord
you
are
called
and
particularly
chosen
to
this
no
lesse
glorious
,
then
hard
conflict
.
We
declare
not
here
how
to
vanquish
cities
,
but
how
to
ouercome
our
will
;
not
to
conquer
forren
kingdoms
,
but
how
to
get
the
dominion
of
that
Kingdome
which
is
within
our selues
.
To
this
spirituall
Batrell
I
inuite
you
,
and
so
doth
also
our
Captaine
▪
who
for
vs
hauing
left
his
life
vpon
the
crosse
,
and
by
his
death
ouercome
the
world
,
aleth
vs
to
this
victory
and
death
of
our selues
,
that
we
may
liue
eternally
with
him
.
Your
seruant
in
Christ
,
Hierome
Counte
of
Portia
,
the
elder
.
❧
The
spirituall
Conflict
.
Non
coronabitur
nisi
qui
legitimè
certauerit
.
2.
Tim.
2.
He
shall
not
be
crowned
that
doth
not
striue
lawfully
.
Wherein
the
perfection
of
a
christian
man
consisteth
:
and
of
foure
things
necessary
to
obtaine
the
same
.
Chap.
1.
IF
thou
hast
a
desire
(
most
deare
daughter
in
Christ
)
to
attaine
vnto
the
height
&
top
of
perfection
,
and
by
litle
and
little
to
draw
neare
vnto
God
,
and
to
become
one
spirit
with
him
,
(
which
is
the
greatest
&
most
excellent
enterprise
that
possibly
can
be
named
or
immagined
.
)
First
of
all
,
thou
must
know
wherein
consi●●es
the
truth
&
perfection
of
spirituall
life
:
for
that
many
without
anye
farther
cogitation
of
care
,
suppose
it
to
be
placed
in
the
rigor
,
and
austeritie
of
life
,
in
maceration
of
the
flesh
in
waring
of
haire
cloth
,
in
watching
,
in
fasting
,
and
other
like
sharpenes
and
bodily
labour
.
Others
,
and
especially
women
persuade
themselues
that
they
are
neare
vnto
it
when
they
say
many
vocall
prayers
,
heare
many
Masses
,
and
long
seruice
,
frequent
the
church
and
Sacraments
.
And
many
other
also
,
(
amongest
the
which
you
may
finde
some
clad
with
religious
habite
liuing
in
cloisters
)
persuade
themselues
that
this
perfection
whollye
consisteth
of
the
frequenting
the
Quire
,
in
silence
,
in
solitarinesse
,
and
in
well
ordered
discipline
.
And
thus
some
in
these
,
and
some
in
other
external
exercises
beleeue
,
that
the
perfect
state
of
spirituall
man
is
founded
:
but
yet
notwithstanding
it
is
not
so
,
for
although
the
foresaide
exercises
are
somtimes
meanes
to
obtaine
spirite
,
sometimes
fruits
of
spirite
,
yet
cannot
it
be
saide
,
that
in
these
onely
consisteth
christian
perfection
,
and
the
true
spirite
:
they
are
without
dowt
forcible
means
,
for
obtaining
the
spirit
to
thos
that
do
wel
,
and
discrectly
vse
them
,
for
the
better
getting
of
strength
&
force
against
their
proper
malice
,
and
frailtie
,
to
arme
themselues
against
the
assaults
of
our
common
enemies
;
&
to
prouide
vs
of
those
spirituall
helpes
,
whiche
are
very
necessarie
to
all
the
seruants
of
God
,
but
specially
to
yong
beginners
.
They
are
also
fruits
of
the
spirit
in
them
that
are
indeede
spirituall
and
illuminated
;
who
chasten
their
body
because
it
hath
offended
their
Creator
,
and
to
subdue
and
keepe
it
vnder
in
his
seruice
:
they
keepe
silence
and
liue
solitarily
,
to
eschewe
euen
the
least
thing
that
might
offend
God
,
and
to
haue
spiritual
ioy
and
their
conuersation
in
heauen
.
They
attend
to
the
worship
of
God
,
and
workes
of
pietie
,
they
praye
and
frequent
the
most
holy
Sacraments
,
for
the
glorie
of
his
diuine
Maiestie
,
&
to
vnite
themselues
alwayes
more
and
more
in
loue
with
him
.
But
now
vnto
others
,
who
place
their
whole
foundation
in
these
aforesayde
externall
exercises
they
may
minister
sometimes
(
not
for
anye
desert
in
themselues
(
for
they
are
almost
holy
)
but
through
the
default
of
them
that
vse
them
)
more
occasion
of
ruine
,
then
doe
apparant
and
manifest
sinnes
:
whilst
they
being
only
addicted
to
them
,
do
leaue
the
inward
man
forsaken
,
and
in
the
hands
of
their
naturall
inclinations
,
and
of
the
inuisible
diuel
;
who
seeing
them
out
of
the
right
waie
,
permitteth
them
not
only
to
continue
the
aforesaide
exercises
with
great
delight
,
but
also
to
walk
according
to
their
owne
vaine
fancie
as
it
were
amidst
the
delights
of
Paradise
,
where
they
perswade
themselues
to
be
eleuated
amongst
the
quiers
of
Angells
,
and
seeme
in
a
maner
to
feele
God
within
them
:
at
which
times
they
finde
themselues
altogether
swallowed
vp
in
certaine
meditations
,
full
of
high
curious
and
delightful
points
,
and
as
yet
were
forgetting
the
worlde
,
and
all
creatures
,
they
seeme
to
bee
rapt
to
the
third
heauen
,
but
in
how
great
errors
they
finde
themselues
entangled
;
and
how
far
they
are
from
that
perfection
which
we
goe
about
to
finde
,
may
easily
be
perceiued
,
if
we
consider
their
life
and
manners
:
for
these
kind
of
people
are
wont
to
bee
too
much
addicted
to
their
owne
iudgement
,
curious
and
diligent
obseruers
,
and
murmurers
at
other
mens
actions
and
words
;
but
if
they
be
touched
in
any
one
point
of
their
vaine
reputation
,
or
debarred
from
those
deuotions
whiche
they
commonly
vse
,
or
restrained
from
their
accustomed
often
receiuing
,
they
are
without
measure
offended
,
and
disquieted
.
And
if
God
(
to
bring
them
to
true
knowledge
)
send
them
or
permit
them
to
suffer
any
trouble
,
infirmitie
,
and
persecution
,
(
which
neuer
happen
but
by
his
diuine
will
,
and
are
the
very
touchstone
of
the
loialtie
of
his
seruants
)
then
they
discouer
their
false
foundation
and
the
inward
rottennes
and
corruption
of
their
pride
;
so
that
in
euery
accident
,
whether
it
be
sorrowfull
,
or
ioyfull
,
they
will
not
resigne
or
humble
themselues
vnder
his
diuine
hand
,
neither
according
to
the
example
of
his
humbled
and
afflicted
sonne
,
doe
they
abase
themselues
vnder
euery
creature
accompting
their
persecutors
for
their
dearest
friendes
,
and
imbracing
them
as
the
instruments
of
his
diuine
goodnesse
,
and
workers
of
their
spiritual
health
,
true
reformation
and
mortification
.
Wherefore
it
is
most
certaine
,
that
all
such
are
in
very
great
danger
,
for
hauing
their
internall
cie
dimmed
,
and
beholding
onely
their
externall
acts
,
(
which
are
good
)
they
attribute
to
themselues
many
degrees
of
perfection
.
And
thus
puft
vppe
with
pride
,
they
become
iudges
of
others
,
and
there
is
left
no
means
of
their
conuersion
,
but
by
the
extraordinary
goodnes
and
help
of
God
;
for
it
is
more
easie
to
reduce
to
well
doing
an
open
and
publike
sinner
,
then
one
that
sinnes
secretly
,
and
is
couered
with
the
cloake
of
apparent
vertue
Thou
seest
therefore
good
daughter
most
plainely
,
that
the
trueth
of
spirituall
life
,
is
not
to
be
found
in
the
aforesaid
things
,
in
that
maner
that
we
haue
spoken
of
.
And
thou
must
vnderstand
,
that
it
consisteth
in
no
other
thing
,
but
in
a
true
knowlege
of
the
bountie
,
and
greatnes
of
God
,
and
of
our
owne
littlenesse
,
or
nothing
,
and
naturall
inclination
to
all
euill
;
in
the
hatred
of
our selues
,
and
in
the
loue
of
God
,
in
the
full
abnegation
of
our
owne
will
,
and
in
resigning
it
to
the
will
of
God
,
subiecting
our selues
not
only
to
him
,
but
for
his
loue
to
euery
creature
,
and
all
this
for
no
other
end
,
but
onely
to
please
him
,
and
bicause
he
deserues
thus
to
be
loued
and
serued
.
This
is
the
denying
of
our selues
,
which
our
Redeemer
doth
seeke
in
vs
.
This
is
the
obedience
whereunto
he
calleth
his
faithfull
seruants
,
both
by
word
and
example
.
This
is
the
crosse
which
by
his
sweetest
law
of
loue
is
laide
vppon
their
shoulders
.
To
this
loue
,
and
tru
charity
,
so
oft
and
particularly
in
his
last
Supper
hee
inuiteth
his
deare
Disciples
,
with
all
his
friends
and
children
.
And
because
thou
aspiring
to
the
top
of
so
great
perfection
,
must
vse
force
with
thy selfe
,
and
couragiously
ouercome
thy
owne
will
,
both
in
great
and
little
things
:
it
behooueth
thee
of
necessity
with
al
redinesse
of
mind
to
prepare
thy selfe
to
this
combate
,
sith
the
crowne
of
so
great
a
victorie
is
not
giuen
,
but
to
them
that
fight
valiantly
.
This
battel
,
as
of
all
other
,
it
is
the
hardest
:
so
the
victorie
gotten
by
the
same
,
is
of
all
other
most
glorious
and
most
deare
vnto
God
.
For
if
thou
attend
to
tread
downe
and
to
kill
all
thy
disordered
appetites
,
and
desires
,
euen
the
very
least
;
thou
shalt
doo
a
thinge
more
pleasing
,
and
a
greater
seruice
to
Almightie
God
,
then
if
keeping
any
one
of
them
voluntarilye
aliue
thou
shouldest
whip
thy selfe
till
the
bloud
ran
downe
;
or
shouldest
faste
more
then
the
old
Hermets
and
Anchorites
,
or
shouldest
conuert
to
good
life
thousands
of
soules
:
for
although
the
conuersion
of
soules
be
more
deare
to
our
Sauior
in
it selfe
,
then
the
mortification
of
one
sinal
passion
of
our
will
;
yet
notwithstanding
thou
oughtest
not
to
wil
or
work
any
thing
more
principally
,
then
that
which
the
same
Sauiour
most
stricktly
wills
and
requires
of
thee
:
and
hee
without
doubt
is
more
pleased
that
thou
shouldst
labor
with
thy selfe
to
mortifie
thy
passions
,
then
that
leauing
one
vnmortified
in
thee
,
thou
shouldst
serue
him
in
anye
other
thing
,
though
greater
and
of
more
moment
in
it selfe
.
Now
then
O
daughter
,
since
thou
feest
wherein
Christian
Perfection
consisteth
:
and
that
to
obtaine
the
same
,
thou
must
take
vppon
thee
a
continuall
and
sharpe
warre
:
it
is
necessary
that
thou
like
a
valiant
champion
and
enemie
of
thy selfe
,
do
prouide
thee
of
foure
things
,
as
necessarie
armour
,
to
the
end
thou
mayst
get
the
victorie
and
remaine
a
conqueresse
in
this
spirituall
battell
,
and
these
be
,
first
,
distrust
of
thy selfe
,
second
,
confidence
in
God
,
third
,
exercise
,
fourth
,
and
prayer
;
of
al
which
by
the
helpe
of
God
I
will
intreat
particularly
and
briefely
.
Of
the
Distrust
of
our selues
.
Chap.
2.
THe
distrust
of
thy selfe
is
obtained
three
maner
of
waies
.
First
,
that
thou
acknowledge
and
consider
deep
ly
thine
own
vilenesse
and
nothing
,
and
that
indeede
thou
canst
not
obtaine
any
thing
that
is
good
of
thy selfe
:
a
man
beeing
no
more
able
to
doe
anye
good
meritorious
woorke
,
then
a
stone
that
(
I
may
so
say
)
is
abl
of
it self
to
go
vpwards
;
&
we
hauing
noles
inclination
to
euill
,
then
the
said
stone
to
the
centre
of
the
earth
.
The
secondis
,
that
thou
with
humble
prayers
demand
the
same
of
God
,
for
it
is
his
gift
;
and
to
obtain
it
thou
must
first
of
all
beholde
thy selfe
as
bare
and
naked
of
the
same
and
altogither
vnable
to
attain
vnto
it
of
thy selfe
:
and
hauing
done
this
,
then
present
thy self
before
the
maiestie
of
God
,
with
an
assured
hope
,
that
his
diuine
bountie
wil
grant
it
vnto
thee
:
and
thus
presenting
thy self
oftentimes
before
thy
Lord
,
and
with
perseuerance
expecting
it
from
his
liberall
handes
so
long
as
shall
seeme
best
to
his
diuine
prouidence
,
without
doubt
thou
shalt
obtaine
it
.
The
third
way
is
,
that
as
oft
as
thou
shalt
chaunce
to
fal
into
any
defect
,
thou
sodainely
turne
the
eies
of
thy
mind
vnto
thy
afore
saide
weaknesse
and
vnablenesse
to
do
good
,
which
vntill
it
be
knowne
to
the
botome
,
and
acknowledged
,
thou
shalt
neuer
cease
to
fall
.
For
euery
one
that
will
be
vnited
vnto
t●at
light
and
vncreated
veritie
,
the
true
knowledge
of
himselfe
is
necessarie
:
which
knowledge
the
diuine
clemency
is
accustomed
commonly
to
giue
to
the
prowde
and
presumptuous
,
by
suffering
them
to
fall
,
calling
them
by
the
same
to
true
knowledge
of
their
owne
impotency
and
nothing
.
And
so
much
God
permitteth
them
to
fall
,
more
or
lesse
,
by
how
much
their
pride
is
greter
or
lesse
;
so
that
where
there
were
no
presumption
or
pride
,
(
as
in
the
blessed
virgine
.
Mary
there
was
not
)
there
likewise
there
should
be
no
fall
.
So
that
if
at
any
time
thou
happen
to
fall
,
haue
recourse
presently
with
thy
cogitations
,
to
the
humble
acknowledging
of
thy selfe
,
and
with
earnest
praier
beseech
thy
Sauiour
to
giue
thee
true
light
that
thou
maist-perfectly
know
thy self
,
if
thou
be
not
willing
to
fall
againe
into
more
grieuous
defaultes
.
Of
the
Trust
and
Confidence
in
God
.
Chap.
3
THe
distrust
of
our selues
,
although
in
this
battell
it
be
so
needfull
as
we
haue
said
before
,
yet
notwithstanding
,
if
we
haue
but
it
onely
,
either
we
shall
runne
away
from
the
battell
,
or
abiding
stil
,
be
vanquished
&
ouercome
of
our
enemies
.
And
therefore
,
besides
this
,
it
is
also
necessary
to
haue
our
whole
trust
&
confidence
in
God
,
hoping
and
expecting
from
him
alone
,
all
good
and
helpe
whatsoeuer
.
And
this
in
like
maner
is
obtained
three
maner
of
wayes
.
The
first
,
in
demanding
it
of
his
diuine
maiestie
.
The
second
,
by
considering
&
beholding
with
the
eieof
our
faith
,
his
omnipotencie
and
infinite
wisedome
,
to
the
which
nothing
is
impossible
or
difficult
.
And
that
his
bountie
beeing
without
measure
,
with
an
vnspeakable
desire
he
standeth
ready
,
and
prepared
euery
houre
,
yea
euery
moment
,
to
giue
vnto
vs
all
that
which
is
needefull
for
spirituall
life
,
and
the
entire
victory
of
our selues
.
And
how
can
it
be
possible
,
that
our
heauenly
shepheard
,
who
for
the
space
of
thirtie
three
yeeres
folowed
this
strayed
sheepe
with
so
lowde
cries
,
that
there
with
he
became
as
it
were
hoarce
,
and
that
also
by
a
way
so
laborious
and
thorny
,
that
he
shed
al
his
pretious
bloud
,
&
finally
,
lost
his
life
.
Now
when
this
same
sheepe
followeth
him
,
calleth
vpon
him
,
and
prayeth
vnto
him
,
hee
wil
not
turne
his
eies
of
life
vnto
it
,
and
heare
it
,
and
lay
it
vppon
his
diuine
shoulders
,
reioycing
thereof
with
his
neighbors
and
Angelles
in
heauen
?
And
who
can
euer
beleeue
,
that
God
who
standeth
continuallye
knocking
at
the
heart
of
man
,
desiring
to
enter
in
,
and
to
suppe
with
him
,
and
communicate
his
guiftes
vnto
him
;
when
man
openeth
his
heart
and
inuiteth
him
,
will
then
notwithstanding
in
good
earnest
turn
a
deafe
eare
vnto
him
,
and
refuse
to
enter
?
The
third
meane
to
obtain
this
holy
confidence
&
trust
,
is
,
to
call
to
minde
the
veritie
of
the
holy
scriptures
,
which
in
so
many
places
do
teach
vs
,
that
he
which
trusted
in
God
,
was
neuer
confounded
.
There
maye
bee
added
to
these
aforesaid
another
meane
to
obtain
at
one
time
both
the
distrust
of
our selues
,
and
the
confidence
in
God
:
and
it
is
this
.
When
thou
takest
anie
thing
in
hand
,
before
thou
determine
it
,
and
resolue
to
do
it
,
consider
thy
owne
debility
,
and
the
power
and
goodnesse
of
God
,
and
then
determine
to
beginne
thy
worke
.
And
if
thou
obserue
not
this
order
,
although
it
seeme
to
thee
,
that
thou
dost
all
thy
actions
virtually
in
the
confidence
of
God
:
yet
thou
shalt
finde
thy selfe
very
farr
deceiued
;
for
man
of
himselfe
being
very
apt
to
presumption
,
the
right
way
to
woorke
with
the
distrust
of
our selues
,
and
with
confidence
in
God
,
is
,
that
the
consideration
of
our
owne
nothing
,
and
of
Gods
omnipotencie
goe
alway
before
our
worke
:
And
it
is
also
to
be
obserued
,
that
it
shall
oftentimes
seeme
vnto
thee
,
that
thou
hast
obtaind
this
distrust
of
thy selfe
,
and
confidence
in
God
,
and
yet
it
is
not
so
:
and
the
effect
which
will
proceed
of
thy
often
fallinges
,
shall
make
this
manifest
vnto
thee
.
If
therfore
when
by
chance
thou
fallest
,
thou
be
vnquiet
,
deiected
,
and
perceiue
thy self
to
bee
brought
to
a
kinde
of
despaire
of
beeing
able
to
goe
forward
,
and
to
doe
well
:
it
is
an
euident
sign
that
thou
diddest
trust
in
thy selfe
,
and
not
in
God
:
and
if
thy
sadnes
and
distrust
be
great
,
great
was
thy
confidence
in
thy selfe
,
&
litle
was
thy
trust
in
God
.
For
hee
that
altogether
distrusteth
himselfe
,
and
trusteth
in
God
,
when
he
falles
he
woondereth
not
at
it
,
he
is
not
deiected
or
discouraged
,
acknowledging
that
this
doth
happen
throgh
his
owne
weakenes
:
neyther
doth
diminish
his
confidence
in
God
,
but
hating
aboue
all
things
the
sinne
which
he
is
fallen
into
,
with
a
quiet
and
a
peaceable
sorrowe
for
the
offence
of
his
diuine
maiestie
with
lesse
trust
in
himself
,
and
greater
confidence
in
God
,
&
with
greater
corage
than
before
folows
his
enterprise
,
and
pursues
his
enemies
euen
to
death
.
Would
to
God
that
these
things
were
wel
considered
of
certaine
persons
,
that
pretend
to
be
spiritual
,
who
when
they
fall
into
any
defect
,
can
not
nor
wil
not
be
in
quiet
,
&
som
times
by
reason
of
this
anxiety
rather
then
for
anye
other
respect
,
wil
needes
out
of
hand
go
&
seek
their
gostly
father
:
vnto
whome
they
ought
to
haue
recourse
principally
to
wash
themselues
from
sin
,
and
also
to
get
strength
against
the
same
,
by
the
most
holy
Sacrament
of
the
aultar
.
Of
Exercise
:
and
first
of
the
Understanding
,
which
we
ought
to
keepe
free
from
curiositie
,
and
ignoraunce
.
Chap.
4.
IF
we
haue
but
onely
the
distrust
of
our selues
and
confidence
in
God
,
we
shall
neuer
be
able
to
get
the
victorie
of
our selues
,
but
rather
shall
runne
headlong
into
all
kind
of
euill
.
And
therefore
besides
these
,
Exercise
(
the
third
thing
mentioned
before
)
is
necessarie
.
This
Exercise
must
bee
practised
principally
with
the
Vnderstanding
and
Will.
The
Vnderstanding
must
bee
kept
from
twoo
things
,
from
ignorance
,
and
from
curiositie
.
From
ignorance
that
it
may
bee
bright
and
cleare
to
know
that
which
is
necessary
for
the
ouercomming
of
our
vitious
passions
:
which
light
may
be
obtained
two
maner
of
waies
.
The
first
and
principall
,
is
praier
,
praying
vnto
the
holy
ghost
,
that
he
will
vouchsafe
to
infuse
the
same
into
our
hearts
.
The
other
a
continuall
exercise
,
of
a
profound
consideration
of
things
as
they
are
in
themselues
,
and
not
as
they
appeare
to
be
;
for
thus
exercising
our selues
,
we
come
to
know
the
truth
of
those
things
which
are
truely
good
:
and
the
falsehood
and
vanitie
of
the
other
,
which
neuer
performe
that
which
they
promise
in
shew
,
&
take
away
the
peace
of
our
heart
.
Now
deare
daughter
be
attentiue
to
that
which
I
shal
say
vnto
thee
,
for
it
is
of
great
importance
,
that
thou
mayst
well
know
the
nature
and
qualitie
of
those
things
,
which
by
sundrie
occasions
present
themselues
before
thee
;
it
behoueth
thee
to
haue
a
speciall
care
,
to
haue
thy
will
purged
,
and
free
from
all
loue
and
affection
that
is
not
God
,
or
a
meane
to
bring
thee
to
God
.
For
that
the
vnderstanding
may
discerne
well
and
rightly
:
it
is
necessary
that
it
do
behold
and
consider
the
obiect
set
before
it
,
before
that
the
will
do
fasten
the
affection
vppon
it
,
for
at
that
time
the
vnderstanding
is
free
and
cleare
,
and
wel
able
to
discerne
:
but
if
the
will
haue
once
placed
th
affection
,
the
vnderstanding
then
,
doth
not
discouer
the
thing
as
it
is
.
For
so
much
as
that
affection
which
is
placed
in
the
midst
,
darkneth
in
such
sort
the
vnderstanding
,
that
it
esteemeth
better
of
the
same
,
then
it
is
in
effect
,
and
for
such
sheweth
it
vnto
the
will
,
which
by
that
is
brought
to
loue
it
more
ardently
.
By
which
increase
of
loue
,
the
Vnderstanding
is
yet
more
blinded
;
and
thus
blinded
,
it
maketh
the
thing
,
to
seem
vnto
the
will
farre
more
louelie
and
good
then
before
,
wherby
it
comes
to
passe
,
that
these
two
powers
miserably
continue
euer
to
walke
as
in
a
circle
from
darknesse
,
into
more
obscurity
,
and
from
error
into
greater
errors
:
and
therefore
thou
must
bee
very
diligent
,
and
vigilant
in
this
point
,
neuer
to
set
thy
affection
vppon
any
thing
whatsoeuer
,
if
it
bee
not
first
knowne
,
and
well
examined
by
the
light
of
vnderstanding
,
but
especially
by
the
light
of
grace
,
and
prayer
:
the
which
I
exhort
thee
to
do
,
not
onely
in
all
other
things
,
but
euen
in
them
also
,
which
are
holy
and
good
:
for
although
they
be
so
in
themselues
,
yet
it
may
happen
,
that
for
circumstance
of
time
,
of
place
,
and
of
measure
,
or
in
respect
of
obedience
they
be
not
so
for
thee
,
and
therfore
many
persons
in
very
commendable
,
and
holy
exercises
haue
indaungered
themselues
.
Also
wee
must
keepe
our
vnderstanding
with
great
warinesse
from
curiositie
,
that
it
know
not
any
thing
that
may
let
or
hinder
our
victorie
,
for
which
cause
thou
must
pursue
to
the
death
all
curiositie
of
earthly
things
not
necessarie
,
although
they
be
lawfull
:
restrain
euer
thy
vnderstanding
what
thou
canst
,
and
loue
to
make
it
foolish
newes
or
alterations
of
the
world
(
be
they
great
or
little
)
let
them
be
to
thee
as
though
they
were
not
at
all
.
And
if
they
be
offered
vnto
thee
,
oppose
thy selfe
against
them
.
In
the
desire
of
knowing
heauenly
things
,
be
sober
,
and
humble
,
not
willing
to
know
any
other
thing
but
Christ
crucified
,
and
his
life
,
&
death
,
abandon
all
other
things
,
for
so
thou
shalt
greatly
please
God
,
who
accompteth
them
his
deare
frends
,
that
only
desire
of
him
that
which
is
sufficient
,
to
loue
his
goodnes
,
and
to
hate
them selues
,
euery
other
thing
which
men
desire
,
and
seeke
after
,
is
all
but
selfe
loue
,
and
spirituall
pride
.
If
thou
do
thus
,
thou
shalt
escape
many
deceipts
,
for
the
Deuill
seeing
that
in
them
which
attend
to
spirituall
life
,
the
will
is
coragious
and
strong
,
assaieth
to
batter
the
vnderstanding
,
that
by
this
waie
he
may
be
Maister
both
of
the
one
&
the
other
:
wherfore
sometimes
to
these
men
he
geueth
deepe
and
curious
conceits
,
especially
to
those
that
haue
sharpe
and
great
wittes
:
to
the
intent
,
that
being
occupied
in
the
same
wherin
they
falsly
perswade
themselues
to
enioye
GOD
,
they
may
forgett
to
purge
their
heart
,
and
to
attend
to
their
owne
mortification
,
and
the
knowledge
of
them selues
:
Thus
they
fall
into
the
snare
of
pride
,
and
make
to
them selues
an
Idole
of
their
vnderstanding
,
wher
vpon
it
ensueth
that
by
little
and
little
(
at
vnawares
)
they
beginne
to
be
perswaded
,
that
they
need
not
the
counsell
and
direction
of
others
:
A
thing
very
dangerous
and
very
hard
to
be
cured
the
pride
of
the
vnderstanding
being
more
dangerous
then
that
of
the
will
;
for
hee
that
is
prowd
of
wil
,
wil
sometimes
obay
because
he
houldeth
an
other
mans
opinion
to
be
better
:
But
he
that
doth
assuredlie
beleeue
his
owne
opinion
to
be
best
,
by
whom
can
he
be
cured
;
how
wil
he
submitte
himself
to
another
mans
iudgment
,
when
he
taketh
it
not
to
be
so
good
as
his
owne
.
If
the
eie
of
the
soule
which
is
the
vnderstanding
,
wherwith
it
ought
to
see
,
&
heale
the
pride
therof
be
blind
,
and
full
of
the
same
pride
,
who
can
cure
it
?
&
if
the
light
become
darknes
and
the
rule
,
be
croked
,
what
wil
become
of
the
rest
?
Therfore
see
that
thou
in
time
oppose
thy selfe
to
such
a
dangerous
pride
,
before
it
pearce
the
marrowe
of
thy
bones
.
Blunt
the
sharpnes
of
thy
vnderstanding
,
submit
easilie
thy
indgment
to
an
other
mans
,
become
foolish
for
the
loue
of
God
,
and
thou
shalt
bee
wiser
then
Salomon
.
Of
the
Will
:
and
of
the
ende
whereuuto
wee
must
direct
all
our
actions
.
Chap.
5.
To
become
one
spirit
with
God
,
it
is
not
enough
to
haue
good
desires
,
and
to
bee
prompt
and
ready
to
good
workes
;
if
we
doe
not
all
as
moued
by
him
,
and
to
the
end
only
to
please
him
.
In
this
we
shal
haue
a
great
conflict
with
nature
:
for
nature
beeing
drawen
and
moued
by
some
particular
commoditie
or
delight
,
many
times
more
subtillie
,
and
sweetly
,
doth
fasten
&
feed
it selfe
in
spiritual
thinges
than
in
other
things
,
wher
vpon
when
any
thing
hapeneth
,
proposed
and
willed
by
God
,
sodainly
it
doth
will
,
and
desire
it
,
not
as
moued
by
the
will
of
God
,
nor
to
the
ende
only
he
may
haue
the
same
will
with
him
,
but
for
some
good
or
contentment
,
which
it
deriueth
from
willing
the
thinges
willed
by
God
.
To
auoyd
this
snare
,
which
will
hinder
thee
in
the
way
of
perfection
;
and
to
accustome
thee
to
will
,
and
worke
euery
thing
,
both
as
moued
by
god
,
and
with
pure
intention
to
please
him
only
(
who
wil
be
only
the
beginning
and
finall
ende
of
all
our
actions
and
thoghts
)
thou
shalt
obserue
this
maner
;
when
any
thing
willed
by
God
,
shall
offer
it selfe
vnto
thee
,
doe
not
incline
thy
will
vnto
it
,
before
thou
hast
first
lifted
thy
vnder
standing
into
God
,
to
see
that
it
is
his
will
:
that
thou
desire
it
,
both
because
his
wil
is
such
,
and
also
to
please
him
onely
.
And
by
this
will
thy
wil
being
moued
,
and
drawne
,
let
it
afterwards
bend
it selfe
to
will
it
,
as
a
thing
willed
by
God
and
for
his
good
plesure
only
,
and
glorie
:
And
in
like
manner
when
thou
wouldest
refuse
the
things
not
willed
by
God
refuse
thou
not
vntill
firste
thou
haste
fixed
the
eye
of
thy
minde
,
on
his
diuine
will
,
in
such
maner
as
we
haue
said
.
And
consider
that
many
times
it
shall
seeme
vnto
thee
that
thou
hast
this
motiue
,
and
yet
it
is
not
so
:
for
nature
doth
secretly
seeke
itself
,
wherefore
it
oftentimes
happeneth
,
that
that
which
is
willed
,
or
is
refused
meerely
or
principally
for
our
owne
interest
,
doth
seeme
to
vs
to
bee
willed
,
or
not
willed
,
to
please
or
not
to
displease
God
.
Therefore
in
the
beginning
of
euery
action
,
spoyle
thy selfe
as
much
as
thou
canst
of
all
mixture
,
whereby
thou
maiest
intermeddle
any
of
thine
owne
interest
:
and
determine
not
to
worke
or
refuse
any
thing
,
till
first
thou
feele
thy selfe
moued
and
drawen
vnto
it
by
the
onely
and
pure
will
of
God
.
If
in
those
actions
which
quickely
passe
,
thou
canst
not
alwayes
actually
feele
this
motion
,
content
thy selfe
with
a
virtuall
intention
,
to
please
in
euery
thing
thy
Lord
God
alone
:
but
in
the
others
,
it
is
expedient
to
feele
it
actually
in
the
beginning
,
as
I
haue
saide
,
and
when
the
long
continuance
of
the
saide
actions
bring
daunger
to
make
this
exercise
forgotten
:
take
heede
that
thou
renew
it
often
,
and
keepe
it
waking
,
euen
to
the
last
,
to
auoyde
the
deceits
of
nature
,
which
is
euer
ready
to
turn
to
it selfe
,
and
therfore
very
often
in
processe
of
time
altereth
the
obiects
,
and
chaungeth
the
endes
of
our
workes
.
The
seruant
of
God
which
is
not
circumspect
in
this
,
many
times
beginneth
a
woorke
with
a
motion
for
to
please
his
Lorde
onely
;
but
after
,
by
little
and
little
,
not
taking
heede
to
himselfe
,
holdeth
on
in
such
sort
,
delighting
in
the
same
,
that
hee
forgetteth
the
diuine
pleasure
,
and
doth
so
conuert
him selfe
to
this
delight
,
or
some
profite
or
honour
that
may
happen
vnto
him
,
that
if
the
same
God
doe
hinder
him
by
infirmitie
,
or
other
accident
,
or
by
the
meanes
of
anye
of
his
creatures
,
hee
remayneth
wholly
troubled
,
disquieted
,
and
malecontente
,
and
wyth
greate
difficultie
is
hee
drawen
to
will
so
much
as
his
Lorde
would
haue
of
him
.
Wherefore
recollect
thy selfe
well
,
and
keepe
alway
this
holie
motiue
quicke
and
liuelye
in
all
thy
workes
.
The
which
is
of
so
great
force
and
vertue
,
as
a
manne
woulde
hardly
beleeue
,
so
that
a
thing
,
(
lette
it
bee
base
and
little
as
thou
wilt
)
doone
with
this
intent
,
to
please
God
onely
,
and
for
his
onely
glory
,
is
infinitely
more
woorth
than
many
other
thinges
,
of
moste
greate
price
,
and
valew
,
which
are
doone
without
this
motiue
.
Of
two
Wills
which
are
in
man
,
and
of
the
Battell
between
them
.
Chap.
6.
THou
must
vnderstand
O
daughter
,
that
in
vs
the
rare
two
Wills
the
one
of
reason
,
and
therefore
called
reasonable
,
and
superior
:
the
other
of
sence
,
which
is
called
sensuall
,
and
inferiour
:
the
which
is
also
vsually
signified
by
these
names
of
sence
,
appetite
,
flesh
,
and
passion
.
And
although
both
these
may
be
called
Will
,
yet
neuerthelesse
,
because
reason
it
is
which
maketh
vs
men
,
when
wee
will
any
thing
with
the
sense
only
,
it
is
not
vnderstood
that
it
is
truly
willed
by
vs
,
vntill
such
time
as
we
incline
by
our
superior
will
,
to
will
it
.
Hereupon
all
our
spirituall
Battell
principally
consisteth
in
this
,
that
this
superior
Will
being
placed
as
in
the
midst
between
the
diuine
wil
,
which
stands
aboue
,
and
the
inferior
,
which
is
that
of
the
sence
,
continually
assaulted
by
the
one
and
the
other
,
whilst
either
of
these
assaieth
to
draw
it
and
to
make
it
subiect
,
and
obedient
vnto
them
.
To
those
that
haue
already
got
the
habite
of
vertue
,
or
vice
,
and
intend
alway
to
proceede
in
the
same
,
this
fight
is
not
painfull
,
for
the
vertuous
easely
agree
vnto
the
diuine
will
,
the
other
follow
that
of
the
sence
without
any
difficultie
.
But
they
which
are
full
of
the
euil
habites
of
vice
,
(
especially
in
the
beginning
)
finde
great
paine
and
trauell
,
when
they
resolue
to
change
their
wicked
life
into
a
better
,
and
taking
them selues
from
the
world
,
and
from
the
flesh
,
do
giue
themselues
to
the
loue
and
seruice
of
Iesus
Christ
.
For
the
strokes
which
the
superior
wil
then
sustaineth
of
the
diuine
wil
,
and
of
the
inferior
,
(
which
alwaies
are
skermishing
with
it
)
are
mightie
and
strong
,
and
makes
it
well
to
feel
them
,
not
without
great
noyance
of
the
combatants
.
None
may
presume
euer
to
ariue
to
any
degree
of
vertue
,
nor
to
be
able
to
serue
God
,
if
he
wil
not
labour
in
good
earnest
,
and
support
the
paine
which
is
to
be
felt
in
leauing
those
delights
,
whereunto
at
first
his
affection
was
fast
tied
.
Hence
it
commeth
to
passe
that
very
fewe
attaine
to
the
state
of
perfection
,
because
like
cowardly
souldiers
they
will
not
stand
fast
,
and
constantly
fight
,
and
suffer
the
dints
,
which
the
resistance
of
an
infinite
number
of
their self
wills
bringeth
with
it
,
which
dooth
alwayes
fight
against
them
:
but
retiring
backe
,
leaue
their
weapons
and
themselues
in
the
power
of
their
enemies
who
tirannize
ouer
them
.
Here
is
laide
open
a
deceit
by
so
much
the
more
daungerous
,
as
it
is
lesse
perceiued
,
that
many
which
attend
to
the
spiritual
life
,
being
louers
of
themselues
,
more
then
is
requisite
(
and
yet
in
trueth
they
know
not
how
to
loue
themselues
)
for
the
most
part
chuse
those
exercises
,
which
most
do
please
their
taste
,
and
they
leaue
the
other
which
touch
the
quicke
of
their
naturall
inclinations
and
sensual
appetite
against
the
whiche
all
reason
would
they
should
turne
al
the
force
of
their
fight
.
Of
the
manner
how
to
fight
against
the
motions
of
our
sensuality
and
of
the
actions
which
the
Will
hath
to
bring
forth
for
to
make
the
habite
of
vertue
.
Chap.
7.
WHensoeuer
thou
art
assaulted
by
the
wil
of
the
sence
:
that
thou
maist
draw
nearer
to
the
will
of
GOD
,
(
which
knocketh
and
calleth
vppon
thee
,
to
the
end
thou
maist
oppose
thy selfe
,
and
make
resistaunce
against
thy
sensualitie
)
in
diuers
manners
thou
must
exercise
thy selfe
.
First
when
thou
art
assaulted
by
the
sence
,
it
behooueth
thee
to
resist
couragiouslye
,
that
the
superior
will
,
consent
not
to
his
motions
.
Secondly
,
when
they
bee
ceased
,
thou
must
stirre
them
vp
againe
in
thee
,
to
represse
them
with
greater
voilence
.
Afterwards
it
is
necessarie
that
thou
recall
them
to
another
new
combate
,
to
the
end
that
thou
maye
driue
them
from
thee
,
with
a
certaine
disdaine
and
abhorring
.
These
two
stirrings
vp
,
and
and
prouocations
to
battell
,
thou
must
vse
in
euery
passion
,
and
disordinate
appetite
,
except
in
carnall
motions
,
whereof
I
wil
speake
hereafter
in
their
place
.
Last
of
all
,
thou
must
make
acts
of
contrary
vertues
:
let
vs
put
an
example
.
Thou
arte
peraduenture
tempted
with
the
motions
of
impatience
;
if
thou
then
retire
thy
thoughts
,
and
ponder
with
thy selfe
attentiuely
,
thou
shalt
feele
that
they
beate
continually
against
the
superiour
will
,
to
make
it
yeelde
and
encline
vnto
them
.
In
this
thou
must
exercise
thy selfe
with
redoubled
feruor
,
opposing
thy selfe
to
euery
motion
,
so
that
thy
will
do
not
consent
,
nor
euer
giue
ouer
this
fight
,
vntill
thou
see
that
thy
enemie
as
wearie
,
and
dead
,
render
himselfe
vanquished
.
But
thou
must
vnderstand
that
when
the
diuel
perceiueth
that
wee
couragiously
oppose
our selues
against
the
motions
of
any
passion
,
hee
doth
not
only
,
not
stirre
them
vp
in
vs
,
but
being
stirred
vp
,
he
assayeth
(
for
that
time
)
to
apease
them
,
for
feare
we
should
by
exercise
,
obtaine
the
habite
of
the
contrary
vertues
.
Therefore
when
thou
findest
thy selfe
in
peace
,
reduce
sometimes
to
thy
memorye
,
and
recal
to
battel
,
those
things
which
prouoked
thee
to
impatience
,
and
stirre
them
vp
in
such
maner
that
thou
feele
thy selfe
mooued
by
them
in
thy
sensitiue
part
,
and
then
enforcing
thy selfe
to
a
newe
combate
,
with
often
and
forcible
wills
,
represse
his
motions
.
And
because
it
often
hapneth
,
that
although
we
do
put
backe
our
enemies
,
(
because
we
know
we
do
well
,
and
do
please
God
therein
(
yet
notwithstanding
,
for
that
we
haue
them
not
in
hatred
,
we
are
not
out
of
danger
,
another
time
to
be
ouercome
of
them
.
Therfore
thou
must
anew
set
vpon
them
,
and
beate
them
back
from
thee
,
not
only
with
a
repugning
,
but
with
a
disdainful
will
,
vntill
thou
haue
made
them
odious
and
abhominable
vnto
thee
.
Finally
to
adorne
thy
soule
with
habits
of
vertue
,
it
suffiseth
not
,
that
with
these
exercises
aforesaide
thou
resist
thy
vitious
passions
,
but
it
is
necessary
also
thou
bring
forth
acts
of
the
vertues
wholly
contrary
to
these
passions
.
For
example
,
if
one
giue
thee
occasion
of
impatience
,
thou
oughtest
not
to
content
thy self
to
driue
away
this
passion
,
but
moreouer
thou
must
desire
often
,
and
very
often
to
be
prouoked
in
the
same
maner
,
and
by
the
same
person
,
enforcing
thy self
to
feele
contentment
in
the
former
trauel
,
expecting
and
purposing
to
suffer
as
yet
much
greater
.
And
if
the
vertue
be
such
as
do
require
it
,
thou
must
also
put
in
practise
the
exteriour
workes
thereof
,
as
in
the
example
afore
saide
,
vsing
towardes
him
which
molested
thee
,
words
of
humilitie
and
loue
,
shewing
thy selfe
ready
(
according
to
thy
estate
)
to
do
him
any
pleasure
or
seruice
.
And
although
these
works
accompanied
with
so
greate
faintnesse
,
and
weaknesse
of
spirit
,
that
it
should
seem
thou
dost
the
same
wholly
against
thy
will
,
yet
thou
must
not
in
any
case
,
leaue
it
vndone
:
for
although
they
bee
neuer
so
feeble
,
yet
they
keepe
thee
firme
in
the
Battel
,
and
make
thee
way
to
obtaine
the
victorie
.
And
further
thou
must
obserue
,
that
thou
oughtest
not
only
in
the
aforesaid
maner
,
to
fight
against
the
great
and
effectuall
wills
of
any
vice
,
but
also
against
the
little
,
and
slow
motions
of
the
same
vice
:
for
these
are
they
which
open
the
waye
to
the
greater
,
which
work
afterwards
in
vs
the
vitious
habites
.
And
of
the
litle
care
which
some
haue
had
to
roote
out
these
litle
wills
,
after
they
haue
ouercom
the
greater
,
it
hath
hapned
vnto
them
afterward
,
that
when
they
least
thought
vpon
it
,
they
haue
found
them selues
assailed
afresh
,
and
taken
by
the
same
ennemies
,
more
forciblye
then
at
the
first
.
And
besides
this
also
,
thou
must
mortifie
and
break
some
times
the
wils
of
lawful
things
(
so
they
be
not
necessarie
)
for
by
this
means
thou
shalt
make
thy self
more
ready
to
mortifie
thy selfe
in
the
other
,
and
thou
shalt
do
a
thing
most
gratefull
to
thy
Lord
and
Maister
.
Deare
daughter
,
I
tell
thee
plainely
,
that
if
thou
holde
on
in
these
exercises
,
within
short
time
,
by
the
helpe
of
GOD
thou
shalt
profit
much
in
spirite
.
But
if
thou
proceede
in
any
other
sort
,
and
with
other
exercises
,
although
they
seeme
excellent
vnto
thee
,
and
of
so
great
taste
,
that
they
hold
thee
alwaies
as
it
were
in
a
sweete
conference
with
Christ
crucified
:
yet
do
not
perswade
thy selfe
,
that
thou
shalt
euer
obtaine
to
be
truly
spirituall
.
And
thou
must
vnderstand
that
as
the
vitious
habites
are
caused
by
many
and
often
actions
of
the
superior
wil
whilest
it
giues
place
to
the
sensual
appetites
,
so
on
the
contrary
part
,
the
habites
of
the
Euangelical
vertues
are
gotten
with
conforming
our selues
more
and
more
often
,
to
the
motions
of
the
diuine
will
.
And
as
our
will
can
neuer
be
vertuous
and
diuine
,
althogh
it
be
earnestly
called
vppon
,
and
asit
were
fought
withal
by
inspirations
and
grace
,
from
God
whilst
it
dooth
not
consent
vnto
it
:
So
shall
it
neuer
be
vitious
,
and
earthly
,
althogh
it
be
much
assayled
by
the
inferiour
part
,
vntill
it
giue
place
,
and
incline
to
the
same
.
What
wee
ought
to
doe
when
the
superior
Will
seemeth
to
be
ouercome
,
and
wholy
suffocated
.
Chap.
8.
ANd
if
sometimes
it
seeme
vnto
thee
that
the
superior
wil
is
not
able
to
preuaile
against
the
inferior
,
because
thou
dost
not
feele
in
thy self
,
a
certaine
effectual
will
:
notwithstanding
stand
fast
,
and
giue
not
ouer
the
fight
,
for
thou
must
account
thy selfe
superior
,
till
manifestly
thou
dost
see
thy selfe
to
haue
yeelded
.
For
our
superior
will
hauing
no
need
of
the
concourse
of
the
inferior
wills
,
although
in
these
it
findeth
al
maner
of
resistance
,
yet
may
it
notwithstanding
will
,
what
thing
soeuer
,
and
as
often
,
and
for
what
end
it
seemeth
best
,
howsoeuer
nature
in
the
meane
time
doth
kicke
and
resist
;
howsoeuer
the
world
doth
murmur
,
and
the
diuell
rage
.
And
if
these
ennemies
at
sometimes
should
assaile
thee
and
as
it
were
hold
thee
fast
with
so
great
violence
,
that
thy
will
as
it
were
suffocated
or
choaked
(
that
I
may
so
say
)
should
seeme
to
want
breath
,
and
haue
no
power
to
bring
forth
any
act
of
contrary
wils
;
in
this
case
,
help
thy selfe
with
thy
tongue
,
and
defend
thee
,
saying
:
I
yeeld
not
vnto
thee
,
I
will
none
of
thee
;
after
the
maner
of
him
,
that
hauing
his
enemie
vpon
his
backe
,
holding
him
downe
,
not
being
able
to
thrust
at
him
with
the
point
,
doth
smite
him
with
the
pummell
of
his
sword
.
And
as
a
man
in
this
case
will
assay
to
leape
backeward
,
that
he
may
bee
able
to
giue
him
the
thrust
,
so
thou
being
retired
into
the
knowledge
of
thy self
,
(
that
thou
art
nothing
,
and
can
do
nothing
)
and
with
confidence
in
God
,
that
can
doe
all
things
;
giue
a
blow
to
this
ene
mie
thy
passion
,
with
saying
,
helpe
me
O
Lord
,
helpe
mee
my
God
,
help
me
sweet
Iesu
,
and
blessed
Mary
.
Thou
maiest
also
when
thy
enemy
giueth
thee
any
time
,
helpe
the
weakenesse
of
thy
will
,
with
recourse
vnto
thy
vnderstanding
,
considering
diuers
poynts
;
by
consideration
whereof
,
it
commeth
to
passe
,
that
thy
will
may
take
breath
,
and
force
against
her
enemies
,
As
for
example
,
if
thou
be
in
any
persecution
or
trauell
so
assailed
by
impatience
,
that
thy
will
may
seeme
not
to
be
able
,
or
at
least
is
not
willing
to
beare
it
,
thou
shalt
then
helpe
thy selfe
with
consideration
of
these
poynts
following
,
or
some
other
.
First
,
thou
shalt
consider
whether
thou
haue
not
deserued
this
persecution
,
or
trauel
;
and
if
thou
deseruedst
it
,
hauing
euen
occasion
vnto
the
same
:
then
all
equitie
and
iustice
requires
,
that
thou
beare
the
blow
which
thy
own
proper
hand
hath
giuen
.
Secondly
,
but
if
thou
find
thy self
not
to
be
faulty
in
that
particular
matter
,
then
turne
thy
thoghts
to
thy
other
sins
,
for
the
which
God
hath
not
as
yet
chasticed
thee
,
nor
thou
thy selfe
as
thou
oughtest
hast
punished
them
.
And
seeing
that
his
mercy
hath
chaunged
the
punishment
of
them
,
that
should
haue
bin
eternall
,
or
at
the
least
temporall
(
but
that
of
purgatory
)
with
a
little
present
affliction
,
it
is
thy
part
to
receiue
it
willingly
,
and
wyth
thankesgiuing
.
Thirdly
,
and
if
perhappes
thou
shouldest
seeme
to
thy selfe
to
haue
doone
great
pennance
already
,
and
to
haue
little
offended
the
maiestie
of
God
,
(
which
thing
notwithstanding
thou
neuer
oughtest
to
beleeue
)
thou
must
consider
,
that
into
the
kingdome
of
God
none
doe
enter
,
but
by
the
gate
of
denying
themselues
,
and
of
patience
;
for
by
this
way
also
the
Sonne
of
God
did
enter
,
and
all
his
other
members
.
Forthly
,
if
thou
couldst
enter
by
any
other
way
,
yet
for
the
lawe
of
loue
,
thou
oughtest
not
to
desire
it
,
seeing
that
the
Sonne
of
God
himselfe
wyth
all
his
followers
are
entred
by
the
waye
of
thornes
and
crosses
.
Lastly
,
remember
that
the
greatest
and
principall
consideration
whiche
thou
art
to
vse
,
not
onely
in
this
,
but
in
euerye
other
occasion
to
giue
force
vnto
thy
will
,
is
this
:
that
thou
turne
thy
thoughtes
to
the
delight
and
contentment
which
almightie
God
(
for
the
loue
he
beareth
thee
)
is
to
receiue
by
euery
acte
of
vertue
,
and
by
the
mortification
of
any
sensuall
appetite
,
which
he
shall
perceiue
thee
to
labour
in
,
like
a
noble
warriour
,
in
the
battle
which
thou
hast
vndertaken
for
his
sake
.
That
we
ought
not
to
flie
the
occasions
of
Combate
.
Chap.
9.
BEsides
all
this
that
I
haue
saide
vnto
thee
,
whiche
thou
must
doe
,
to
cloath
thy self
with
the
habites
of
vertue
:
I
put
thee
in
mind
,
that
it
is
not
conuenient
,
that
thou
flye
from
the
occasions
of
combat
,
which
offer
themselues
vnto
thee
;
and
that
if
thou
wilt
get
the
habites
of
any
vertue
,
(
as
for
example
of
pacience
)
it
is
not
good
that
thou
shouldst
withdraw
thy selfe
from
those
persons
,
actions
,
or
thoughts
,
that
moue
thee
to
impatience
:
wherefore
thou
oughtest
not
to
shunne
,
but
rather
,
to
hold
as
deare
,
the
conuersation
of
any
person
,
that
may
be
grieuous
vnto
thee
,
and
conuersing
with
him
,
thou
oughtest
to
keepe
thy
mind
readie
and
prepared
to
suffer
any
troublesome
,
or
displeasing
thing
whatsoeuer
which
may
happen
by
him
:
for
doing
otherwise
,
thou
shalt
neuer
accustome
thy selfe
to
pacience
.
So
also
in
like
maner
if
any
worke
be
noysome
,
and
irkesome
to
thee
,
either
by
it selfe
,
or
for
the
person
,
that
hath
imposed
it
vpon
thee
,
or
because
thou
wouldst
doe
some
other
thing
,
that
doth
better
content
thee
:
leaue
not
for
all
that
to
take
it
in
hand
,
and
to
continue
the
same
troublesome
actions
although
in
doing
of
it
thou
shouldst
finde
thy selfe
vnquiet
,
and
leauing
it
,
thou
shouldst
be
in
rest
:
for
thus
thou
shouldst
neuer
learne
to
suffer
,
neither
that
should
be
any
true
quiet
,
thy
mind
not
being
purged
from
passion
.
The
same
thing
I
saye
vnto
thee
concerning
thoughts
,
which
sometines
disturbe
and
trouble
thy
mind
,
that
they
are
not
wholy
to
be
driuen
from
thee
,
but
rather
to
be
esteemd
,
for
with
the
trouble
they
bring
thee
,
they
accustome
thee
to
suffer
crosses
&
contrarieties
.
And
he
that
shal
otherwise
instruct
thee
,
doth
rather
teach
thee
to
flie
the
griefe
which
thou
feelest
,
then
to
obtain
the
vertue
which
thou
desirest
.
Yet
notwithstanding
it
is
very
true
,
that
it
behoueth
a
yong
champion
or
a
new
beginner
to
behaue
himselfe
,
and
skirmishe
in
these
aforesaide
occasions
,
with
warinesse
and
dexteritie
,
sometimes
to
encounter
them
,
sometimes
to
giue
grounde
,
according
as
more
or
lesse
he
hath
obtained
the
habite
of
vertue
.
But
for
all
this
he
must
neuer
quite
turne
his
backe
from
the
fight
,
and
flie
in
such
sort
that
he
seeke
wholy
to
forsake
all
trouble
and
irkesomenesse
,
for
hee
which
at
that
time
should
saue
himselfe
,
being
at
another
time
assailed
,
should
not
haue
then
in
his
neede
,
wherewith
to
defend
himselfe
from
the
blowes
of
impatience
,
vnto
the
which
he
shuld
lie
open
,
with
great
daunger
when
they
do
fall
vppon
him
,
because
he
should
not
bee
armed
,
and
strengthened
with
the
habits
of
the
contrary
vertue
.
These
admonitions
serue
not
in
carnall
vices
,
of
the
which
(
as
I
haue
saide
)
I
will
intreate
by
themselues
.
Of
the
manner
how
to
resist
the
sodaine
motions
of
Passions
.
Chap.
10.
HE
that
is
not
yet
accustomed
to
beate
backe
the
suddaine
blowes
of
iniuries
,
or
other
contrarie
things
,
to
obtaine
the
vse
thereof
,
must
accustome
himselfe
to
foresee
them
,
and
to
wish
them
oftentimes
,
expecting
them
with
a
prepared
mind
.
The
maner
to
foresee
them
is
,
that
thine
owne
state
and
condition
beeing
weighed
,
thou
consider
also
the
persons
and
the
places
,
where
and
with
whom
thou
art
to
deale
,
wherby
thou
mayest
easily
coniecture
that
which
may
happen
vnto
thee
.
And
if
any
other
aduerse
,
or
contrary
thing
not
thought
vpon
before
do
happen
vnto
thee
,
besides
the
help
which
thou
hast
already
gained
,
by
preparing
thy
mind
for
other
things
which
thou
didst
foresee
,
thou
maist
further
help
thy selfe
with
this
other
manner
.
Sodainely
when
thou
beginnest
to
feele
the
first
touches
of
an
iniurie
,
or
other
painesull
thing
,
bee
readie
to
enforce
thy selfe
,
to
lift
vp
thy
mind
to
God
,
considering
his
ineffable
bountie
,
and
loue
toward
thee
,
with
which
he
sendeth
this
aduersitie
,
to
the
end
that
thou
suffering
it
for
his
loue
,
may
drawe
more
neare
and
be
vnited
vnto
him
:
and
seeing
how
much
it
delighteth
him
,
that
thou
suffer
it
,
turne
thee
afterwards
to
thy selfe
,
in
maner
of
reprehension
,
saying
in
thy
mind
:
ah
why
wilt
thou
not
suffer
this
crosse
?
which
not
these
,
or
those
men
but
thy
heauenly
father
most
louingly
doth
send
thee
.
Afterwardes
returne
to
the
crosse
,
and
imbrace
it
with
the
greatest
pacience
,
and
ioy
that
thou
canst
.
And
if
in
the
beginning
thy
passion
so
preuaile
in
thee
,
that
thou
canst
not
lift
vp
thy
heart
vnto
God
,
but
shouldst
remaine
wounded
,
seeke
notwithstanding
this
,
to
do
it
as
if
thou
hadst
not
bin
strooken
.
But
for
a
true
and
effectuall
remedie
against
these
sodaine
motions
,
thou
art
to
take
away
in
time
,
the
cause
from
whence
they
proceede
.
For
example
,
if
by
the
affection
which
thou
hast
to
any
thing
thou
dost
finde
,
that
when
thou
art
troubled
in
the
same
,
thou
art
wont
to
fall
into
som
sodain
alteration
of
mind
,
the
maner
to
prouide
for
that
in
time
,
is
,
that
thou
accustom
thy selfe
to
take
away
the
affection
vnto
the
same
,
but
if
the
alteration
proceede
not
of
the
thing
,
but
of
the
person
in
whom
(
because
thou
hast
no
liking
of
him
)
euery
little
action
doth
grieue
&
moue
thee
,
the
remedie
is
,
that
thou
enforce
thy selfe
to
loue
the
same
person
,
and
to
hold
him
deare
.
Of
the
manner
how
to
fight
against
the
sinne
of
the
flesh
.
Chap.
11.
AGainst
this
vice
thou
must
fight
with
particular
,
and
different
meanes
,
from
other
vises
,
therfore
thou
must
haue
regard
vnto
three
times
,
that
is
to
say
:
before
we
be
tempted
;
when
we
are
tempted
;
and
after
that
the
temptation
is
past
.
Before
the
temptation
,
thou
must
not
striue
with
the
vice
of
the
fleshe
,
but
with
the
causes
from
which
it
proceedes
.
First
,
wherfore
thou
must
flie
all
conuersation
(
which
is
neuer
so
little
daungerous
)
as
much
as
thou
canst
,
enforcing
thee
not
to
shew
familiariti
,
or
vtter
words
of
affection
,
but
with
a
modest
grauitie
,
briefly
to
deale
so
farre
as
necessitie
shall
require
.
Secondly
thou
must
flie
idlenesse
,
and
keepe
thy selfe
euer
busied
with
thoughtes
and
workes
,
agreeable
to
thy
vocation
.
Thirdly
,
neuer
resist
the
will
of
thy
superiors
,
but
yeeld
thy selfe
,
and
execute
al
things
which
they
shall
commaund
thee
.
Fourthly
,
neuer
iudge
rashly
of
thy
neighbor
,
especially
concerning
this
vice
;
but
if
he
should
apparantly
fal
,
yet
haue
compassion
vpon
him
,
disdain
him
not
,
despise
him
not
,
but
gather
the
fruite
of
humilitie
,
debase
thy self
euen
vnto
dust
and
tremble
at
thy selfe
,
and
with
prayer
draw
nearer
vnto
God
:
for
if
thou
be
ready
to
iudge
and
despise
others
,
God
will
correct
thee
,
(
but
to
thy
cost
)
by
permitting
thee
to
fall
into
the
same
vice
,
that
by
this
meanes
thou
maist
know
thy
pride
,
and
beeing
humbled
,
thou
maist
procure
remedie
,
both
to
this
and
that
,
or
if
thou
do
not
fal
,
it
may
neuerthelesse
be
doubted
in
what
slate
thou
standest
.
Fiftly
and
last
,
thou
shalt
take
heed
that
when
thou
feelest
aboundance
of
spirituall
delights
,
thou
do
not
vainely
please
thy selfe
:
as
being
perswaded
that
thou
art
worthy
of
some
account
,
and
that
thy
enemies
are
no
more
to
assaile
thee
.
In
the
time
of
temptation
,
consider
first
,
whether
it
proceede
of
an
externall
,
or
internall
cause
:
externall
I
meane
the
conuersation
and
speeches
which
may
stirre
vp
this
vice
:
and
the
remedie
thereof
is
,
to
flie
,
as
I
said
before
.
The
inward
cause
proceedeth
,
either
of
the
lustinesse
of
body
,
or
of
the
thoghts
of
the
mind
,
which
come
by
our
euil
habites
,
or
by
sugestion
of
the
diuell
.
Touching
the
first
,
it
is
needeful
to
chastice
the
body
,
with
fasting
,
and
disciplines
,
hairecloth
,
watchings
,
and
otherlike
austerity
,
as
discretion
and
obedience
shall
appoint
thee
.
Concerning
thy
thoughts
,
the
remedies
are
,
Meditation
,
Prayer
,
and
to
occupy
thy self
in
sundrie
exercises
,
conuenient
for
thy
estate
.
I
wold
not
haue
thy
meditation
to
be
about
certain
points
,
which
many
bookes
set
forth
for
remedie
of
this
temptation
,
which
are
to
consider
the
vilenesse
of
such
a
vice
,
the
insatiablenesse
,
the
discontentment
,
the
punishment
,
the
daungers
,
the
consuming
of
goods
,
of
life
,
of
honor
,
and
eternall
damnation
:
for
that
is
not
alwayes
a
secure
meane
to
ouercome
the
temptation
;
the
true
remedy
being
to
flie
altogither
,
not
onely
from
those
thoughts
themselues
,
but
also
from
euery
thing
that
represents
those
thoughts
,
although
they
bee
neuer
so
contrarie
to
the
same
,
for
although
the
vnderstanding
by
one
way
driue
them
away
,
yet
by
another
it
giueth
occasion
and
danger
of
delight
.
Therefore
thy
meditation
for
this
matter
ought
to
be
vpon
the
life
and
passion
of
our
Sauiour
.
And
if
in
this
meditation
against
thy
will
,
these
thoughts
come
into
thy
mind
,
and
more
then
they
are
wonte
molest
thee
(
as
assuredly
somtimes
it
will
happen
)
yet
for
all
that
bee
not
discouraged
,
nor
leaue
thy
meditation
,
no
not
to
resist
them
:
turne
not
thy self
in
any
sort
to
them
,
but
follow
thy
Meditation
attentiuely
,
not
esteeming
at
al
those
thoughts
,
as
if
they
were
not
thine
,
this
is
the
true
way
to
resist
them
,
althogh
thou
shouldest
find
thy selfe
continually
assaulted
with
them
;
neither
euer
dispute
with
such
thoghts
,
whether
thou
haue
consented
to
them
or
no
,
for
this
is
a
deceit
of
the
diuell
,
vnder
pretence
of
good
,
especially
seeing
that
when
thou
art
quiet
afterward
,
and
by
the
counsell
of
thy
spirituall
Father
thou
maist
know
the
truth
.
And
see
that
alwayes
thou
faithfully
discouer
to
thy
ghostly
father
euery
thought
,
and
be
not
ashamed
;
for
if
against
al
our
enemies
we
had
need
of
humilitie
to
ouercome
them
,
in
this
we
haue
more
need
,
then
in
any
other
whatsoeuer
.
Concerning
praier
for
this
effect
,
it
must
be
made
with
often
lifting
vppe
thy
mind
to
God
,
with
virtuall
intention
to
pray
for
victory
ouer
this
vice
,
wythout
turning
thy
thought
actually
vnto
it
,
for
that
is
a
dangerous
thing
:
and
let
this
suffize
thee
now
for
thy
defence
in
the
time
of
temptation
.
That
which
thou
hast
to
doe
when
the
temptation
is
past
,
is
this
,
although
thou
seeme
neuer
so
free
,
and
secure
to
thy selfe
:
yet
that
thou
stand
aloofe
,
and
not
so
much
as
euer
remember
those
obiects
which
did
cause
the
temptation
,
although
for
some
respects
of
vertue
,
or
som
other
good
,
thou
feele
thy selfe
moued
to
doe
otherwise
,
for
this
is
a
deceit
of
our
vitious
nature
,
and
a
snare
of
the
diuell
.
Of
the
manner
how
to
fight
against
negligence
.
Chap.
12.
THat
thou
mayst
not
fall
into
this
most
dangerous
vice
,
thou
must
endeuor
by
all
meanes
possible
to
aunswere
with
readinesse
of
mind
,
euery
good
inspiration
,
and
to
flie
all
earthly
consolation
,
curiositie
,
and
superfluous
businesse
,
that
appertaine
not
to
thy
estate
.
And
because
to
him
that
is
fallen
into
negligence
,
there
is
no
better
remedie
,
then
to
do
some
good
worke
,
and
the
negligent
man
loatheth
euery
worke
though
neuer
so
good
,
hauing
his
eie
more
vpon
the
labor
that
it
sheweth
,
then
vppon
the
good
which
it
promiseth
:
therefore
it
is
needeful
to
discouer
this
good
vnto
him
,
making
him
to
vnderstande
,
that
one
only
lifting
vp
of
the
mind
to
god
,
and
one
bowing
of
the
knee
to
the
earth
,
for
his
honour
is
more
worth
then
all
the
treasures
in
the
world
.
But
the
labor
that
is
to
be
taken
,
in
so
doing
,
must
be
hid
in
such
sort
,
that
it
seem
to
be
lesse
then
it
is
.
Thy
exercise
peraduenture
requireth
a
whole
howre
of
prayer
,
and
to
thy
negligence
this
seemes
too
much
.
Therfore
with
this
behooueful
and
sweete
deceipt
,
as
it
were
perswading
thy selfe
that
halfe
a
quarter
of
an
hower
is
inough
settle
thy selfe
to
praier
for
this
little
space
of
time
.
For
in
this
maner
breaking
thy
negligence
,
thou
mayst
with
facilitie
holde
on
another
halfe
a
quarter
and
thus
continue
from
space
to
space
.
And
if
in
this
also
thou
shouldest
find
difficultie
,
leaue
off
for
a
while
thy
exercise
that
it
irke
thee
not
too
much
,
but
after
a
litle
space
returne
to
it
againe
.
Of
the
gouernement
of
the
senses
.
Chap.
13.
THy
sences
(
by
the
which
our
enemies
are
wont
to
enter
)
thou
shalt
keepe
in
such
sort
,
that
they
may
be
gates
,
by
the
which
thy
God
may
enter
in
.
When
thou
dost
perceiue
thy selfe
too
much
busied
about
any
creature
,
penetrate
with
the
internall
eye
of
thy
soule
,
to
thy
God
hidden
there
in
,
who
giueth
being
to
the
same
thing
,
and
then
returne
to
thy selfe
,
and
behold
him
also
in
thee
,
in
like
maner
,
to
whome
thou
mayst
say
in
this
fort
.
Thou
art
(
my
Lord
)
present
indeede
,
more
vnto
me
,
then
I
am
to
my selfe
,
and
I
vngratefull
and
carelesse
thinke
not
on
thee
,
loue
thee
not
,
honor
thee
not
.
Or
againe
;
some
other
times
thou
maist
lift
vppe
thy
vnderstanding
to
the
incomprehensible
greatnes
,
and
perfection
of
the
same
Lord
,
reioycing
in
thy selfe
to
see
in
him
so
great
good
as
he
possesseth
,
yea
more
then
if
it
were
thine
owne
,
feeling
greater
ioy
that
he
is
incomprehensible
,
then
if
he
did
not
exceed
thy
capacitie
.
And
when
thou
seest
in
any
reasonable
creatures
,
power
,
wisedome
,
bountie
,
iustice
,
and
other
perfections
,
lift
vp
thy selfe
to
God
and
say
in
thy
mind
:
behold
the
litle
riuers
of
the
fountaine
vncreated
,
and
of
the
infinite
sea
of
all
goodnesse
.
And
feeling
thy selfe
to
be
delighted
with
the
beautie
of
creatures
,
quickly
passe
from
that
with
thy
thought
to
the
supernall
beautie
,
and
delighting
thyselfe
onely
in
it
,
thou
shalt
say
,
when
shall
I
my
Sauior
take
onely
in
thee
all
my
delight
?
By
another
manner
,
thou
maist
auoide
this
delectation
:
assoone
as
thou
perceiuest
thy selfe
to
be
drawn
with
any
delectable
obiect
,
behold
with
thyne
vnderstanding
,
that
vnder
this
delight
,
there
lieth
the
infernall
serpent
,
prepared
to
kill
thee
,
or
at
the
least
to
wound
thee
,
against
whom
thou
shalt
thus
say
:
ah
thou
cursed
serpent
,
how
secretly
dost
thou
lie
in
wait
to
venom
me
?
Afterward
thy
mind
being
lifted
vp
to
God
,
thou
shalt
say
:
Blessed
be
my
Lord
God
which
hath
discouered
my
enemie
which
did
ly
in
waite
to
kill
me
.
In
the
variety
of
diuers
other
accidents
,
thou
mayest
thus
exercise
thy selfe
,
when
,
for
example
,
thou
art
oppressed
with
sorrowe
,
or
doest
suffer
heate
,
cold
,
or
any
other
painfull
thing
,
thou
shalt
lift
vp
thy
mind
to
that
eternalwil
,
whose
pleasure
it
is
,
that
thou
in
such
measure
,
and
at
such
a
time
doe
feele
that
discommoditie
:
wherefore
full
of
Ioye
thou
shalt
say
in
thy
heart
:
behold
in
me
the
accomplishment
of
the
diuine
will
,
which
from
the
beginning
thou
hast
disposed
that
I
,
in
such
time
,
and
with
such
measure
should
receiue
and
suffer
this
;
and
the
same
thou
shalt
doe
in
other
accidents
also
:
as
when
the
skies
are
filled
with
clowdes
when
it
raineth
,
is
windie
or
faire
weather
,
and
in
another
thing
that
doth
happen
vnto
thee
.
And
that
euen
when
thou
dooest
reade
,
thou
maist
keepe
our
Lord
in
thy
presence
,
ascend
wyth
thy
thought
to
him
,
and
beholde
him
vnder
those
words
,
&
receue
them
as
from
his
diuine
mouth
,
and
when
any
good
thought
commeth
to
thy
mind
,
sodainely
turne
thy selfe
to
God
,
and
with
lowly
of
thy
nature
,
before
thou
put
in
practise
thy
desire
,
yea
althogh
it
should
be
from
God
;
for
that
the
worke
following
such
a
mortification
,
shall
be
more
gratefull
vnto
him
,
then
if
it
should
be
done
with
the
greedines
of
nature
;
and
sometime
the
mortification
will
more
please
him
,
then
the
worke
it selfe
.
And
thus
abandoning
the
desires
not
good
,
or
not
imbracing
the
good
,
til
first
thou
haue
repressed
thy
naturall
motions
,
thou
shalt
be
sure
to
keepe
in
peace
,
and
in
securitie
the
castle
of
thy
hart
;
which
also
is
needfull
,
that
thou
keep
from
certaine
inward
reprehensions
against
thy selfe
,
which
sometimes
are
of
the
deuill
:
although
(
because
they
accuse
thee
of
some
defect
)
they
seem
to
come
from
God
;
by
their
fruites
thou
shalt
know
from
whence
they
do
proceede
.
If
they
make
thee
humble
,
keep
thee
peaceable
,
and
diligent
in
doing
good
,
&
take
not
from
thee
thy
confidence
in
God
,
receiue
them
as
from
God
:
but
if
they
confound
thee
,
and
make
thee
ful
of
pusilanimity
,
distrustfull
,
and
slow
to
do
good
,
and
especially
in
that
that
thou
art
reprehended
in
:
holde
thee
assured
,
that
they
come
from
the
aduersarie
,
and
therefore
giue
no
eare
vnto
them
,
but
continue
thy
exercise
.
an
inflamed
heart
vnto
him
:
beholde
O
my
Lorde
I
haue
done
euen
like
my selfe
,
neither
can
I
expect
any
other
thing
of
my selfe
then
to
fall
:
O
my
Lord
and
Sauior
I
am
sory
for
it
,
neither
could
I
haue
stayed
my self
here
,
if
the
hand
of
thy
goodnesse
had
not
staied
me
,
for
the
which
I
yeeld
thee
humble
thanks
:
do
thou
O
Lord
like
vnto
thy self
permit
me
not
to
liue
in
thy
disgrace
,
neither
that
I
may
any
more
offend
thee
.
And
this
beeing
ended
,
do
not
turne
thee
to
thinke
,
whether
God
haue
forgiuen
thee
or
no
?
for
so
to
do
is
pride
,
disquietnesse
of
mind
,
losse
of
time
,
and
a
snare
of
the
diuell
.
Therefore
leauing
thy selfe
freely
in
the
hand
of
the
diuine
pietie
,
continue
thy
exercise
,
as
though
thou
hadst
not
fallen
.
And
if
thou
happen
to
fall
many
times
a
day
,
and
be
wounded
,
do
the
same
things
with
no
lesse
trust
the
second
,
the
third
,
and
also
the
last
time
then
the
first
.
This
exercise
by
so
much
displeaseth
the
deuill
,
by
how
much
heseeth
it
pleaseth
God
,
and
therefore
he
doth
hold
vs
as
it
were
fast
bound
,
and
seeketh
to
make
vs
so
very
slothfull
,
that
many
times
we
leaue
to
do
it
.
Therefore
by
how
much
thou
findest
the
greater
difficultie
in
this
,
by
so
much
thou
oughtst
to
vse
the
greater
violence
,
renewing
it
more
then
one
time
in
one
fal
.
And
if
yet
after
the
fall
thou
find
thy selfe
disquieted
,
ashamed
,
and
discomforted
:
the
first
thing
that
thou
must
doe
,
is
,
that
thou
recouer
the
peace
and
tranquilitie
of
hart
,
and
being
so
quieted
and
set
in
peace
,
turne
thy selfe
then
afterwards
to
God
;
for
that
disquietnesse
that
vseth
to
remain
after
sinne
committed
,
hath
not
for
the
obiecte
,
the
offending
of
God
,
and
the
loue
of
him
,
but
thy
owne
priuate
losse
and
dammage
.
The
waye
to
recouer
this
peace
,
is
;
that
thou
forget
thy selfe
to
haue
fallen
,
and
settle
thy self
to
consider
the
ineffable
bountie
of
God
,
and
how
he
desireth
,
to
vnite
himselfe
to
thee
,
&
make
thee
blessed
in
his
eternall
ioy
.
And
after
that
with
this
or
such
like
consideration
,
thou
hast
setled
thy
mind
:
thou
shalt
turne
thy self
to
thy
fall
,
doing
as
I
taught
thee
before
,
and
at
the
time
of
thy
going
to
confession
(
which
should
be
often
)
call
then
to
mind
all
thy
defects
,
and
open
them
sincerely
to
thy
confessor
.
That
a
man
should
alwaies
keepe
himselfe
in
peace
.
Chap.
16.
THat
thou
mayst
keepe
thy
hart
,
on
euery
side
,
free
from
disturbance
,
and
disquietnes
,
thou
must
euer
haue
a
guard
watching
,
the
which
assoone
as
it
discouers
any
thing
,
that
may
disturbe
,
or
disquiet
the
heart
,
sodainely
may
giue
thee
warning
,
to
the
end
thou
maist
take
thy
weapons
to
defend
thee
.
And
if
it
happen
(
as
many
times
and
too
often
it
doth
)
that
thou
be
troubled
or
disquieted
,
by
any
sodain
assault
,
al
other
things
set
aside
,
attend
first
of
all
to
pacifie
thy
mind
,
for
that
beeing
quiet
,
many
things
are
done
,
and
wel
done
,
and
without
this
,
thou
canst
not
do
any
thing
of
any
value
;
besides
that
,
thou
dost
thereby
ly
open
to
the
blowes
of
thine
enemies
.
The
diuell
dooth
so
much
feare
this
peace
(
as
a
place
where
God
doth
dwell
for
to
woorke
therein
woonders
)
that
oftentimes
with
the
banners
or
ensignes
of
a
friend
he
attempteth
to
deceiue
vs
with
inspirations
,
which
in
apparance
are
good
,
stirring
vp
in
vs
sundry
good
desires
.
The
deceit
whereof
is
knowne
by
the
affects
,
because
they
take
from
vs
the
peace
of
our
harts
.
Therefore
when
thy
scowtewatch
giues
thee
a
sign
of
any
new
desire
,
let
it
not
enter
in
,
but
free
from
any
proprietie
,
or
wil
of
thine
owne
,
present
it
vnto
God
,
confessing
thy
blindnesse
,
and
ignorance
,
and
earnestly
beseeche
him
,
that
with
his
light
he
make
thee
see
whether
it
come
from
him
,
or
from
the
earth
.
And
see
that
thou
mortifie
,
the
pronenesse
How
the
diuell
by
way
of
purposes
seekes
to
hinder
sometimes
the
obtaining
of
vertue
.
Chap.
17.
WIth
another
false
baite
also
the
diuel
assaieth
to
deceiue
vs
,
and
that
is
with
desires
and
purposes
which
wee
make
against
those
enemies
,
which
be
a
farre
off
,
and
more
stronger
:
leauing
to
fight
against
those
which
are
neare
vnto
vs
:
with
the
which
it
is
needfull
for
vs
actually
to
fight
for
to
ouercome
our selues
.
Hence
arise
greate
losses
,
because
wee
are
continually
wounded
,
and
we
care
not
for
the
hurt
,
and
esteeming
such
purposes
as
if
they
were
facts
,
vainely
we
become
prowde
;
whereupon
at
that
very
time
,
when
we
will
not
so
much
as
beare
one
crosse
word
:
we
spend
forsooth
,
long
meditations
,
in
purposing
to
sustaine
for
the
loue
of
God
,
euen
the
paines
of
purgatorie
.
And
because
in
this
the
inferior
part
feeleth
no
repugnance
,
(
as
of
a
thing
a
far
off
:
)
therefore
we
poore
wretches
,
perswade
our selues
,
to
be
in
the
degree
of
those
that
paciently
,
and
actually
sustaine
great
things
.
Thou
therefore
to
auoide
this
deceit
,
purpose
and
fight
with
those
enemies
,
that
are
at
hand
,
and
really
make
warre
against
thee
:
for
by
this
thou
shalt
plainly
perceiue
,
if
thy
purposes
be
true
or
false
,
strong
or
weake
:
but
against
those
enemies
which
are
not
wont
to
trouble
thee
;
I
counsell
thee
not
to
wage
battell
,
except
thou
probably
perceiue
,
that
within
a
shorte
time
after
they
are
for
to
assaile
thee
:
for
that
thou
maist
find
thy selfe
more
strong
at
that
time
,
it
is
lawfull
to
purpose
before
:
but
for
all
that
,
do
not
iudge
thy
purposes
,
as
facts
,
if
for
some
time
indeede
thou
hast
not
bin
exercised
in
the
workes
of
that
vertue
.
For
in
this
case
although
we
cannot
ouercome
some
little
defects
which
at
sometimes
(
for
the
humble
acknowledging
of
our selues
)
our
Sauior
leaueth
vnto
vs
,
yet
then
it
is
lawfull
notwithstanding
to
make
purposes
of
more
high
degrees
of
perfection
.
But
when
in
smal
things
we
are
carelesse
,
not
vsing
any
force
to
ouercome
our selues
in
the
same
,
the
purposes
of
greater
things
is
no
other
,
but
vanitie
,
and
presumption
,
and
deceit
of
the
deuill
.
In
what
maner
the
diuell
enforceth
himselfe
to
remoue
vs
from
the
way
of
vertue
.
Chap.
18.
THe
malignant
ennemie
vseth
another
deceit
against
vs
,
whilst
he
seeketh
to
remooue
vs
from
the
way
of
vertue
.
A
person
findeth
himselfe
sicke
,
and
seeketh
with
patience
to
support
the
infirmitie
:
the
aduersarie
seeing
that
if
he
continue
thus
,
he
shal
get
the
habite
of
pacience
,
opposeth
himself
,
and
proposeth
vnto
him
a
desire
to
do
this
or
that
other
good
deede
:
and
suggesteth
vnto
him
,
that
if
he
were
in
health
he
might
better
serue
God
,
helpe
himselfe
,
his
and
some
others
:
and
by
little
and
little
he
continues
heating
this
desire
in
him
,
in
such
fort
,
that
he
maketh
him
vnquiet
,
because
he
cannot
attend
to
those
good
exercises
:
and
by
how
much
more
the
desire
is
kindled
,
by
so
much
more
the
disquietnesse
is
made
greater
,
in
such
sort
,
that
before
he
be
aware
thereof
,
he
is
brought
to
be
impacient
,
with
his
infirmitie
,
not
as
an
infirmitie
,
but
as
an
impediment
to
do
those
workes
,
which
vnquietly
he
desired
;
when
afterwards
he
hath
broght
him
to
this
point
,
the
craftie
enemie
by
a
subtill
meane
,
taketh
from
his
mind
the
intention
of
the
diuine
seruice
,
and
leaues
him
the
naked
desire
to
deliuer
himself
,
from
the
infirmitie
.
And
because
this
succeedeth
not
as
hee
would
,
he
becommeth
altogither
vnquiet
,
and
impacient
,
and
thus
leauing
vertue
,
falleth
into
vice
.
The
remedy
of
this
is
,
when
thou
findest
thy selfe
in
any
troublesome
estate
,
to
beware
thou
giue
no
place
in
thy self
to
the
desires
of
what
good
so
euer
which
at
that
time
(
thou
being
not
able
to
performe
them
)
may
happen
to
disquiet
thee
for
thy
great
profit
.
To
this
purpose
I
doe
aduertise
thee
,
that
it
often
happeneth
that
a
man
being
impacient
,
for
the
paine
or
trouble
that
doth
grieue
him
,
couereth
the
vice
of
his
impatience
,
vnder
the
pretence
of
zeale
of
some
good
,
wherevpon
the
sicke
man
,
impatient
for
his
disease
,
saith
that
his
impacience
is
not
for
the
paine
of
sicknes
,
but
because
he
hath
bin
the
cause
of
it
,
or
because
hee
is
a
trouble
or
hinderaunce
to
others
,
or
because
hee
cannot
attend
to
sundrie
exercises
and
workes
of
the
spirit
.
Thus
the
ambitious
man
that
cannot
obtain
his
desired
dignity
,
whilst
he
complaines
of
others
,
doth
couer
himselfe
with
saying
,
that
this
doth
not
grieue
him
,
for
himself
,
but
for
his
family
,
for
his
friends
,
or
for
other
respects
.
And
that
these
men
doe
deceiue
themselues
,
it
is
〈◊〉
apparant
,
because
they
are
not
troubled
,
nor
disquieted
,
when
by
some
other
means
,
or
by
other
persons
,
the
same
effects
come
to
passe
,
which
they
seemed
to
mislike
,
vnder
the
which
they
couered
the
vice
,
and
their
defect
.
For
example
,
thou
sayst
that
thy
disease
doth
not
trouble
thee
for
thy selfe
,
but
for
the
irksomnesse
of
them
that
serue
thee
,
notwithstanding
,
if
those
same
persons
,
feele
the
same
irksomnesse
,
throgh
the
infirmity
of
others
,
thou
takest
no
thought
for
it
,
whereby
it
is
euident
,
that
the
whole
root
of
thy
sorrow
was
in
thee
,
and
for
thy
felfe
onely
,
and
not
for
others
;
and
this
may
be
said
in
euery
like
thing
.
Moreouer
I
aduertise
thee
,
that
if
thou
patiently
beare
any
crosse
,
thou
neuer
suffer
thy self
to
be
ouertaken
with
a
desire
to
lay
it
alway●
because
from
this
proceed
two
losses
:
th
one
is
,
that
if
this
desire
take
not
away
thy
pacience
at
that
time
,
yet
by
litle
and
litle
,
it
wil
dispose
thee
to
impatience
.
The
other
is
,
that
thou
shalt
merit
only
then
for
that
small
time
wherein
thou
sufferest
:
whereas
if
that
thou
hadst
not
desired
thy
deliuerance
,
but
hadst
fully
resigned
thy selfe
vnto
God
,
although
in
effect
thy
suffering
,
had
bin
but
for
one
houre
onely
:
thy
Sauior
would
haue
aknowledged
it
,
for
a
seruice
of
a
long
time
.
Wherefore
in
this
,
and
in
euery
other
thing
,
let
it
be
a
general
rule
,
alwaies
to
keepe
thy
desire
so
spoiled
of
euery
other
obiect
,
that
onely
thou
desire
alwaies
and
in
al
things
purely
and
simply
,
the
diuine
pleasure
.
For
in
this
manner
seeing
that
nothing
can
happen
to
thee
(
without
thy
own
fault
)
but
as
much
as
pleaseth
the
diuine
Maiestye
thou
shalt
neuer
be
afflicted
,
nor
troubled
,
nor
shalt
leaue
off
the
way
of
perfection
.
And
the
lawful
means
which
some
times
are
needefull
to
be
vsed
,
to
deliuer
thy selfe
from
hurtfull
things
,
let
them
not
be
with
touch
of
selfe-loue
,
because
thou
louest
to
be
deliuered
,
but
because
it
pleaseth
God
,
that
thou
vse
them
.
In
what
sort
our
aduersarie
endeuoureth
with
al
his
force
,
that
the
vertues
which
we
haue
obtained
,
may
be
an
occasion
of
our
ruine
.
Chap.
19.
THe
craftie
and
malignant
serpent
dooth
not
faile
to
tempt
vs
also
in
the
vertues
which
we
haue
obtained
,
that
they
may
be
the
occasions
of
our
ruine
,
whilest
we
delighting
in
them
,
come
to
be
lifted
vp
on
high
,
to
fall
afterwardes
into
the
vice
of
pride
.
But
to
auoyde
this
danger
,
fight
alwayes
,
sitting
in
the
plaine
and
sure
field
of
a
tru
&
profound
knowledge
of
thy selfe
,
that
thou
art
nothing
,
knowest
no
thing
,
thou
canst
do
nothing
,
and
thou
hast
no
other
thing
of
thy selfe
,
but
eternall
damnation
.
And
be
alwayes
watchfull
,
and
vigilant
that
thou
keep
aloofe
off
,
euery
thought
that
bringeth
thee
from
this
know
ledge
;
for
the
same
being
thy
enemy
,
if
it
cannot
kill
thee
,
at
least
it
will
leaue
thee
wounded
:
and
that
thou
mayest
the
better
comprehend
the
trueth
of
this
,
marke
wel
this
case
folowing
.
As
oft
as
thou
shalt
turne
thee
to
the
consideration
of
thy selfe
,
alwayes
consider
thy selfe
with
that
which
is
thine
,
and
not
with
that
that
is
of
God
,
and
of
his
grace
,
and
esteeme
thy selfe
such
,
as
with
thine
thou
doest
finde
thee
to
be
.
If
thou
consider
the
time
,
before
thou
wast
,
thou
shalt
see
,
that
in
all
that
eternitie
,
thou
wast
a
meere
nothing
,
&
that
thou
didst
not
worke
,
or
couldest
woorke
any
thing
to
deserue
thy
being
.
In
this
time
after
sithence
that
by
the
only
goodnesse
of
God
,
thou
hast
thy
being
,
leauing
to
god
that
which
is
his
:
(
that
is
,
the
continuall
gouernement
,
with
the
which
he
ruleth
&
preserueth
thee
)
with
that
which
thou
hast
of
thy selfe
,
what
other
thing
art
thou
,
but
in
like
maner
a
nothing
?
It
is
therefore
euident
,
that
in
this
thy
first
naturall
being
,
standing
with
thine
owne
,
thou
hast
not
in
any
respect
reason
to
esteeme
thy selfe
,
or
to
desire
to
be
esteemed
of
others
.
Nowe
as
concerning
thy
good
estate
of
grace
,
and
abilitie
to
doe
good
things
;
thy
nature
spoyled
of
Gods
diuine
help
,
what
good
thing
could
it
euer
doe
of
it selfe
?
where
also
considering
thy
many
euills
past
,
and
more
then
that
,
the
multitude
of
other
euill
;
which
euen
vntill
this
time
thou
hadst
continued
to
worke
,
if
God
of
his
great
mercie
had
not
stayed
thee
:
thou
shalt
find
,
that
thy
iniquities
,
not
onely
by
the
multiplication
of
daies
,
and
yeares
,
but
also
by
the
number
of
thy
actions
,
and
of
thy
euill
inclinations
,
should
haue
bin
multiplied
infinitly
,
insomuch
that
thou
wouldst
haue
become
like
another
infernall
Lucifer
:
whereupon
if
thou
be
not
willing
to
steale
that
to
thy selfe
,
which
is
due
vnto
God
,
but
rather
chusing
to
rest
within
the
compasse
of
thine
owne
,
thou
oughtest
to
account
thy selfe
euery
daye
worse
then
other
.
But
note
well
that
this
iudgement
of
thine
,
be
accompanied
with
iustice
,
for
otherwise
it
would
be
no
smal
losse
vnto
thee
:
for
if
in
this
knowledge
thou
doe
excell
some
other
(
who
through
his
blindnesse
doth
account
himself
somewhat
worth
,
and
desireth
so
to
be
reputed
of
others
)
thou
notwithstanding
doest
loose
very
much
,
and
dost
make
thy selfe
worse
then
he
:
if
notwithstanding
thy
knowledge
thou
wilt
be
had
in
estimation
of
men
,
&
vsed
for
such
as
thou
knowest
thou
art
not
;
if
therefore
thou
wilt
that
the
aknowledging
of
thy
basenes
,
&
wickednes
be
true
,
and
that
it
may
make
thee
beloued
of
God
,
it
is
needefull
that
thou
not
only
acknowledge
thy self
wicked
and
vile
,
but
as
such
a
one
to
vse
thy selfe
and
wil
,
in
like
manner
to
be
also
vsed
of
others
.
And
if
it
happen
at
anye
time
for
some
good
,
that
God
vouchsafe
to
worke
by
thee
,
that
thou
be
loued
as
good
,
or
be
praysed
of
others
,
abide
in
thy selfe
well
collected
,
and
moue
not
one
whit
from
the
aforesayd
veritie
and
iustice
,
and
turne
thy selfe
first
vnto
God
,
saying
this
in
thy
heart
:
let
it
not
please
thee
(
O
Lord
)
that
I
steale
from
thy
goodnesse
.
And
afterwards
turning
thy
thoughts
to
him
that
praised
thee
,
say
within
thy selfe
:
whence
doth
it
proceede
that
this
man
thinketh
me
good
,
if
my
God
be
only
truly
good
?
and
if
thou
do
thus
,
and
giue
vnto
God
that
which
is
his
,
he
will
no
doubt
dispose
thee
vnto
greater
grace
.
That
in
the
spirituall
Battell
we
ought
neuer
to
perswade
our selues
to
haue
ouercome
our
enemies
,
but
alwaies
as
new
combatants
to
renew
our
exercises
.
Chap.
20.
I
Aduertise
thee
O
daughter
that
thou
neuer
perswade
thy selfe
to
haue
gotten
the
victorie
ouer
any
passion
,
although
a
long
time
thou
doe
not
feele
in
thy selfe
the
motions
of
the
same
.
But
as
a
new
warrior
,
and
as
a
child
newly
borne
for
to
fight
:
renew
alwaies
thy
exercises
,
as
at
the
first
,
as
if
thou
hadst
done
hitherto
nothing
.
And
so
much
the
rather
,
for
if
we
behold
the
perfection
,
whereunto
God
doth
call
vs
,
although
we
haue
gone
neuer
so
farre
in
the
way
of
vertue
,
yet
shal
we
not
dare
to
say
that
we
are
so
much
as
entred
into
the
first
bounds
therof
:
besides
that
,
sometimes
that
is
a
vice
,
which
through
some
secrete
pride
seemeth
vnto
vs
a
vertue
.
Of
Prayer
.
Chap.
21.
WE
haue
by
the
helpe
of
God
,
treated
of
the
distrust
of
our selues
,
of
confidence
in
God
,
and
of
exercise
:
which
are
three
necessary
things
to
obtaine
the
victorie
of
our
passions
.
Now
followeth
the
fourth
,
that
is
,
Prayer
,
the
onely
and
potent
meane
to
obtaine
any
good
thing
,
from
the
most
bountiful
hand
of
our
Lord
and
Sauior
.
And
to
the
end
that
this
thy
praier
,
may
be
effectuall
and
acceptable
to
God
,
it
is
needful
that
thou
haue
the
habite
of
these
things
following
.
First
,
that
there
be
in
thy
hart
an
earnest
desire
to
serue
God
,
in
such
manner
as
may
best
please
him
.
Secondly
,
a
liuely
faith
,
that
God
will
giue
thee
all
that
is
needful
for
his
seruice
,
and
thy
good
.
Thirdly
,
that
thou
go
to
prayer
with
intention
to
will
the
will
of
God
,
and
not
thine
,
as
wel
in
demanding
,
as
in
obtaining
that
which
thou
dost
demaund
,
that
is
to
say
;
that
thou
be
moued
to
praier
,
because
God
doth
will
it
,
and
that
thou
desire
to
be
heard
,
because
thou
hopest
that
such
is
his
will
.
And
finally
,
thy
intention
ought
to
be
,
to
ioyne
thy
will
with
the
will
of
God
,
and
not
to
draw
the
will
of
God
vnto
thine
.
Fourthly
and
lastly
,
thou
must
ioyne
with
prayer
the
exercise
,
to
ouercome
thy self
in
such
sort
,
that
the
one
as
in
a
circle
may
follow
the
other
:
for
otherwise
to
demand
any
vertue
,
and
not
to
labor
by
all
meanes
possible
to
obtaine
it
,
shuld
be
rather
to
tempt
God
then
otherwise
.
After
thy
praier
haue
a
firme
and
liuely
trust
in
God
,
that
throgh
his
bountie
he
will
grant
thee
the
grace
demaunded
,
or
some
other
greater
,
or
both
together
:
although
it
should
be
slow
in
comming
,
&
that
thou
shouldst
see
the
contrary
signes
,
neither
for
all
this
thou
oughtest
to
leaue
off
thy
prayer
,
and
confidence
.
Yea
the
more
thou
seemest
to
be
put
backe
,
the
more
do
thou
humble
thy self
in
thine
owne
sight
,
and
increase
thy
faith
in
God
,
the
which
continuing
firme
and
stedfast
,
by
how
much
it
is
the
more
tried
,
by
so
much
it
is
more
deare
vnto
God
.
And
afterwarde
render
alwaies
thankes
vnto
God
,
acknowledging
him
for
good
,
wise
,
and
louing
nothing
the
lesse
euen
when
thou
doubtest
that
thou
arte
not
heard
,
as
if
thou
hadst
indeede
obtained
the
grace
requested
,
remaining
stable
and
ioyfull
in
euery
euent
,
in
the
humble
submission
vnto
his
infallable
prouidence
.
What
thing
mentall
Prayer
is
,
and
in
what
sorte
it
is
to
bee
made
.
Chap.
22.
MEntall
Prayer
is
a
lifting
vp
of
the
mind
vnto
God
with
a
virtuall
,
or
actuall
demanding
of
that
which
is
desired
.
By
virtuall
is
ment
,
when
the
mind
is
lifted
vp
to
God
,
to
obtaine
any
grace
,
shewing
vnto
him
our
needes
without
any
words
,
or
discourse
;
as
when
I
lift
vp
my
mind
vnto
God
,
and
there
in
his
presence
acknowledge
my
vnablenesse
to
do
any
thing
that
is
good
,
and
to
defend
my selfe
from
euill
:
and
this
acknowledging
thus
made
before
God
,
is
a
prayer
virtually
demaunding
that
which
is
needful
vnto
me
.
There
is
also
another
kind
of
virtual
mental
praier
,
more
restrained
,
that
is
made
with
a
simple
look
of
the
mind
vnto
God
,
which
is
no
other
thing
,
but
a
quiet
remembrance
and
demand
of
that
grace
which
in
former
〈◊〉
we
haue
demanded
.
And
see
that
thou
learne
well
this
sort
of
praier
,
and
make
it
familiar
vnto
thee
,
because
(
as
experience
will
teach
thee
)
it
is
a
weapon
which
easily
in
euery
occasion
and
place
,
thou
mayst
haue
ready
at
hand
,
and
it
is
of
great
value
,
and
helpe
vnto
thee
.
The
actuall
demaund
is
made
,
when
with
words
of
the
mind
grace
is
asked
,
in
this
or
in
the
like
manner
;
my
Lord
my
God
,
for
thy
glorie
giue
me
this
grace
or
benefit
.
Or
thus
:
O
Lord
I
do
beleeue
that
it
is
thy
pleasure
that
I
demand
this
vertue
of
thee
;
accomplish
in
me
this
thy
diuine
pleasure
.
And
sometime
thou
shalt
present
before
his
maiestie
the
enemie
which
fighteth
with
thee
,
and
with
al
thy
weakenesse
,
to
resist
him
,
saying
:
behold
O
Lord
thy
creature
,
the
workmanship
of
thy
hands
,
redeemed
with
thy
precious
bloud
,
behold
also
thy
enemy
and
mine
,
who
assaieth
to
take
me
from
thee
,
&
to
deuour
me
.
To
thee
O
Sauior
I
run
,
in
thee
only
I
trust
,
thou
seest
my
weaknes
to
resist
,
and
my
promptnesse
voluntarily
to
yeeld
vnto
him
if
I
want
thy
helpe
.
Of
Prayer
by
the
way
of
Meditation
.
Chap.
23.
IF
thou
wilt
pray
for
a
certaine
space
of
time
,
as
halfe
an
houre
,
an
houre
,
or
more
;
thou
shalt
ioyne
to
thy
praier
,
the
meditation
of
the
life
and
passion
of
Christ
,
applying
alwayes
his
actions
to
that
vertue
,
which
thou
most
desirest
:
as
for
example
;
thou
desirest
to
obtaine
the
grace
and
vertue
of
patience
,
and
peraduenture
thou
wilt
meditate
vpon
some
pointes
of
the
passion
,
how
our
Lord
was
spoiled
of
his
garments
most
cruelly
,
&
his
sacred
flesh
rent
,
of
cleauing
fast
vnto
them
:
how
the
crowne
of
thorne
was
taken
from
his
head
;
and
afterwards
fastned
vpon
the
same
again
:
how
he
was
nailed
vpon
the
crosse
:
how
hanging
〈◊〉
the
hard
wood
,
he
was
lifted
vp
on
high
,
with
extre●me
griefe
of
all
his
most
sacred
wounds
,
and
of
all
his
most
holy
body
,
and
other
points
:
to
which
points
first
of
al
thou
shalt
apply
thy
sences
to
feele
the
pain
,
which
in
euery
part
,
and
in
the
whole
togither
,
our
Lord
did
feele
.
From
hence
thou
shalt
passe
to
his
most
sacred
soule
,
penetrating
,
as
much
as
thou
canst
,
the
patience
and
meekenes
,
with
the
which
he
suffred
so
great
afflictions
;
neuer
satisfied
for
all
that
,
in
his
great
desire
of
suffering
,
for
the
honor
of
his
father
,
and
our
benefit
greater
and
more
cruell
torments
.
Behold
him
afterwards
how
he
is
inflamed
with
a
feruent
desire
,
that
thou
resolue
willingly
to
suffer
thy
present
trauaile
:
and
how
he
turneth
to
his
father
,
and
prayeth
for
thee
,
that
he
will
vouchsafe
to
giue
thee
grace
,
to
suffer
patiently
the
crosse
that
then
thou
doost
sustaine
,
and
what
other
thing
whatsoeuer
.
Afterwards
bending
thy
will
many
times
to
resolue
to
suffer
,
turne
thy
mind
to
God
the
Father
,
and
demaund
of
him
the
vertue
of
patience
,
by
the
same
praier
of
his
deare
Sonne
for
thee
.
Of
another
maner
of
Prayer
by
way
of
Meditation
,
Chap.
24
THou
mayst
also
pray
and
meditate
in
any
other
maner
,
and
that
is
this
:
when
thou
shalt
haue
considered
attentiuely
the
passions
,
and
the
trauailes
which
thy
Sauiour
did
suffer
,
and
hauing
applied
thy
sences
to
feele
them
,
and
with
thy
thought
penetrated
the
promptnes
of
mind
,
wherwith
he
did
suffer
from
the
greatnesse
of
his
sorrow
,
and
of
his
patience
:
thou
shalt
proceed
to
two
other
considerations
:
th
one
of
the
merit
of
the
same
Sauior
:
thother
of
the
contentment
of
the
eternall
Father
,
that
he
took
in
the
perfect
obedience
of
his
Sonne
.
The
which
twoo
things
represented
to
the
same
Father
:
in
their
vertue
thou
shalt
demand
the
grace
that
thou
desirest
.
And
this
like
demaund
,
thou
mayst
make
,
not
only
in
euery
mystery
,
but
also
in
euery
particular
internall
,
or
externall
action
,
which
the
same
our
Lord
at
any
time
performed
.
Of
Meditation
Of
another
manner
of
prayer
by
meanes
of
the
B.
Virgine
.
Chap.
25.
BEsides
the
aforesaid
,
there
is
another
way
to
meditate
&
pray
by
means
of
the
most
holy
mother
of
our
Lord
:
turning
first
thy
mind
to
the
Father
,
afterwards
to
the
Sonne
,
and
last
of
all
,
to
the
saide
glorious
Virgine
.
Touching
the
Father
,
consider
two
things
,
&
present
them
before
him
,
that
is
,
the
delights
which
from
the
beginning
hee
of
himselfe
did
take
in
her
,
euen
before
shee
had
her
being
in
this
worlde
:
and
in
hir
vertues
and
actions
after
shee
was
brought
foorth
into
the
world
.
About
the
delightes
thou
shalt
thus
meditate
,
lift
vp
thy selfe
on
high
with
thy
thoght
aboue
al
time
,
and
aboue
euery
creature
,
and
being
entred
into
the
verye
eternitie
,
and
minde
of
God
,
consider
the
delights
and
ioy
that
himselfe
did
take
in
the
virgin
Mary
,
&
her
perfections
,
and
finding
God
amidst
these
delights
,
by
the
vertue
of
them
,
securely
demaund
grace
and
force
to
destroy
thy
enemies
,
and
particularly
,
that
ennemie
which
doth
then
assaile
thee
.
Proceeding
afterwardes
to
the
considerations
of
her
so
great
and
singular
vertues
and
actions
,
sometimes
present
vnto
the
sight
of
the
eternall
Father
,
some
of
them
particularly
,
sometimes
al
of
them
together
.
And
for
these
in
like
manner
craue
of
this
diuine
goodnes
,
that
which
thou
desirest
.
And
concerning
the
Sonne
,
thou
shalt
offer
to
his
sight
,
that
virginall
wombe
,
which
did
beare
him
nine
mo
neths
,
the
reuerence
with
the
which
the
tender
Virgin
after
his
birth
adored
him
,
and
did
acknowledge
him
true
man
,
and
true
God
,
her
sonne
,
and
creator
,
the
pitifull
eyes
wherwith
she
beheld
him
,
so
poore
the
armes
which
embraced
him
,
the
kisses
she
gaue
him
,
the
milke
wherwith
she
nourished
him
,
the
great
trauelles
and
sorrowes
,
that
in
his
life
,
and
at
his
death
she
sustained
for
him
.
By
vertue
of
which
things
,
thou
shalt
vse
a
sweete
violence
to
her
beloued
sonne
that
he
may
heare
thee
.
Turne
thy selfe
afterwardes
to
the
B.
Virgine
,
and
put
her
in
mind
,
how
that
by
the
eternall
wisedome
and
goodnesse
of
God
,
she
was
chosen
for
mother
of
grace
,
and
of
pittie
,
and
our
aduocate
,
wherefore
we
haue
not
(
next
vnto
hir
blessed
son
)
more
potent
recourse
than
vnto
her
.
And
moreouer
bring
into
her
minde
,
that
veritie
which
of
her
is
both
knowne
and
written
,
that
neuer
anye
hath
faithfully
called
vpon
hir
to
whom
she
hath
not
pitifully
answered
.
Finally
,
thou
shalt
laye
before
her
the
trauels
of
her
only
sonne
,
beseeching
her
,
that
to
the
glorye
and
content
of
him
,
they
may
take
that
effect
in
thee
,
for
which
they
were
sustained
.
How
to
meditate
by
meane
of
the
Angells
,
and
of
al
the
B.
Saints
.
Chap.
26.
The
Aungelles
,
and
all
the
Saints
in
heauen
may
be
another
potent
means
,
the
which
will
serue
thee
two
manner
of
wayes
.
The
one
is
,
that
thou
turne
thy selfe
to
the
eternall
father
,
and
present
vnto
him
the
loue
and
praises
,
wherwith
he
is
exalted
by
all
the
celestiall
court
,
and
the
labours
and
trauells
which
the
Saints
haue
sustained
for
him
in
earth
,
and
in
the
vertue
of
al
these
things
craue
thou
his
diuine
aid
.
The
other
is
,
that
thou
haue
recourse
to
those
glorious
sprits
,
as
to
them
that
do
,
not
only
desire
thy
perfection
,
but
also
,
that
thou
mayest
be
placed
in
a
most
high
roume
amongest
them
,
demaund
their
succour
in
thy
combate
against
vice
,
&
sometimes
also
their
defence
at
the
houre
of
thy
death
.
Thou
shalt
also
nowe
and
then
purposely
considder
the
many
and
singular
graces
they
haue
receiued
of
the
highest
Creator
,
stirring
vp
in
thy self
a
liuely
feeling
of
loue
,
and
ioy
that
they
posses
so
great
gifts
,
as
if
the
same
were
thine
own
,
yea
and
more
also
thou
shalt
reioyce
that
they
,
&
not
thou
had
them
,
sith
that
the
will
of
God
was
so
.
And
that
thou
mayest
doe
this
exercise
with
the
better
order
,
and
more
facilitie
,
thou
shalt
diuide
the
quiers
of
that
blessed
company
,
by
dayes
of
the
weeke
in
this
manner
:
-
The
Sunday
thou
shalt
take
the
nine
quiers
of
Angels
.
-
Monday
,
S.
Iohn
Baptist.
-
Tuesday
,
the
Patriarks
and
Prophets
.
-
Wednesday
,
the
Apostles
.
-
Thurseday
,
the
Martires
.
-
Friday
,
the
Bishopps
,
with
the
other
Confessors
.
-
Saturday
,
the
Virgins
,
with
the
other
holy
women
.
But
omitte
not
anye
day
to
haue
recourse
to
the
glorious
Virgine
,
to
thy
Angells
guardian
,
to
S.
Michael
the
Archangel
,
and
to
som
other
Saint
,
to
whom
thou
must
haue
par
ticular
deuotion
.
Of
meditation
of
Christ
crucified
,
to
stirre
vp
our
affections
.
Chap.
27.
HItherto
I
haue
treated
of
Prayer
and
of
Meditation
of
Christ
crucified
,
by
way
of
prayer
,
now
I
wil
treate
of
the
same
meditation
,
to
shew
thee
how
thou
mayest
gather
out
certaine
affections
,
whereof
I
will
here
set
downe
some
.
Thou
dost
purpose
to
meditate
for
example
the
coronation
of
our
Sauiour
in
this
these
points
may
be
taken
.
How
our
Sauior
in
scorne
was
clad
with
purple
.
How
his
reuerent
head
was
crowned
with
thornes
,
and
smitten
with
a
reede
.
Howe
his
diuine
face
was
spit
vpon
.
How
the
King
of
eternall
glory
adored
in
heauen
with
so
many
legions
of
Angelles
,
was
in
earth
with
fained
reuerence
and
honor
scorned
and
mocked
by
a
most
vile
&
infamous
people
.
By
these
or
other
points
if
thou
be
desirous
to
kindle
in
thy
hart
,
the
affection
of
loue
,
enforce
thy selfe
with
meditation
of
them
,
to
increase
more
and
more
in
the
knowledge
of
the
infinite
goodnesse
of
thy
Lord
,
and
of
his
loue
towards
thee
,
who
for
thee
hath
suffered
so
much
,
and
also
to
inflame
thy selfe
more
and
more
in
a
louing
affection
towards
him
:
out
of
this
same
goodnes
and
loue
of
his
,
thou
maist
easily
bring
forth
in
thy self
contrition
,
and
sorrow
for
hauing
offended
so
good
and
loueing
a
Lord
,
who
for
thy
iniquitie
was
thus
euill
handled
,
and
abused
in
so
diuerse
manners
.
To
raise
thy selfe
in
hope
consider
that
a
Lord
so
great
was
brought
to
such
miserie
,
to
deliuer
thee
from
the
snares
of
sinne
,
and
of
the
diuell
,
to
reconcile
his
eternall
Father
vnto
thee
,
and
to
giue
thee
firme
confidence
,
in
all
thy
neede
,
to
haue
recourse
vnto
him
.
In
like
manner
thou
shalt
procure
spirituall
ioy
,
by
passing
from
his
paines
to
their
effects
:
that
is
,
considering
that
by
them
he
purged
thy
sinnes
,
and
the
sinnes
of
the
whole
world
,
he
pacified
the
wrath
of
his
father
,
draue
away
the
prince
of
darkenesse
,
killed
death
,
brought
vnto
the
fold
againe
the
strayed
sheep
,
and
filled
againe
the
vacant
seats
of
Angells
.
Moreouer
moue
thy selfe
to
ioy
by
memorie
of
that
ioy
that
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
and
all
the
Church
triumphant
,
and
millitant
therby
receiued
.
To
moue
thee
to
sorrow
and
compassion
of
thy
most
afflicted
Sauior
,
besides
the
meditation
of
the
aforesaide
paines
of
his
body
,
enter
with
thy
thought
to
other
greater
,
of
his
most
sacred
soule
.
That
he
knowing
the
most
high
dignitie
and
goodnesse
of
his
father
▪
and
louing
him
aboue
all
vnderstanding
,
did
grieue
aboue
measure
for
the
offences
of
his
creatures
committed
against
him
:
and
moreouer
he
sustained
inspeakable
sorrow
,
for
so
many
precious
soules
,
that
he
did
see
should
bee
condemned
eternally
for
their
sinnes
.
And
besides
this
,
that
sword
of
sorrow
did
pearce
his
heart
,
that
pearced
the
heart
of
his
most
afflicted
mother
.
And
his
tender
heart
felt
exceeding
griefe
for
the
torments
,
that
he
did
foresee
in
his
eternall
wisedome
,
so
many
Martyres
and
tender
virgins
were
to
suffer
for
his
loue
.
Besides
this
aduise
(
that
in
all
these
sorrowes
,
thou
hast
to
take
compassion
of
thy
Sauior
in
such
manner
as
I
haue
said
)
withall
I
aduertise
thee
,
yea
the
same
Sauior
doth
also
require
of
thee
,
that
thou
haue
another
kinde
of
more
true
compassion
,
the
which
is
,
that
thou
attend
hereafter
to
persecute
thy self
wills
,
which
haue
caused
these
his
wounds
,
the
which
thou
mayest
as
it
were
anoint
with
sorrow
for
thy
ingratitude
.
But
to
moue
thee
to
the
hatred
of
sin
,
thou
shalt
apply
all
the
points
of
thy
meditation
to
this
end
only
,
as
if
thy
Lord
and
Sauiour
had
suffered
for
no
other
end
,
but
to
enduce
thee
to
hate
thy
euill
inclinations
,
and
that
euil
especially
which
dooeth
most
molest
thee
,
and
most
displease
his
diuine
goodnesse
.
Last
of
all
,
to
moue
thee
to
admiration
,
consider
attentiuely
who
he
is
that
suffereth
,
to
witte
,
the
word
incarnate
,
the
same
God
,
who
for
thee
was
made
man
,
for
whom
he
suffered
,
for
vs
most
vile
creatures
,
that
alwaies
haue
offended
him
.
Of
whom
he
suffered
;
of
all
kind
of
most
wicked
people
,
and
the
refuse
of
the
common
sort
.
The
paines
that
he
suffered
,
and
they
are
most
vnworthy
,
full
of
shame
,
and
of
torment
,
great
and
horrible
aboue
al
estimation
.
And
that
thou
mayest
more
maruaile
,
weigh
well
the
maner
and
the
mind
wherewith
he
suffered
.
But
beleeue
that
thou
art
not
able
to
comprehend
it
as
it
was
indeede
,
since
that
it
passeth
all
vnderstanding
,
how
that
poore
and
most
humble
Sauior
amongst
so
many
anguishes
and
shames
shewed
an
in
uincible
pacience
,
&
towards
those
cruell
minds
fierce
and
enraged
against
him
,
he
alwaies
kept
the
same
heart
full
of
sweetnesse
,
and
pure
loue
.
Of
sensible
Deuotion
,
and
of
Ariditie
,
or
Drienesse
.
Chap.
28.
SEnsible
Deuotion
proceedeth
sometimes
of
nature
,
sometimes
of
the
diuell
,
and
sometimes
of
grace
;
by
the
fruits
thou
shalt
know
from
whence
it
commeth
:
for
if
there
folownot
in
thee
amend
ment
of
life
,
thou
art
to
doubt
lest
it
be
of
the
diuell
,
or
els
of
nature
:
and
so
much
the
more
,
by
how
much
it
shal
be
accompanied
with
greater
taste
of
sweetnesse
.
And
therefore
when
thou
shalt
perceiue
thy
mind
to
be
sweetned
with
spirituall
taste
,
stand
not
to
dispute
,
from
whence
it
commeth
,
nor
leaue
vnto
it
,
neither
let
thy selfe
be
drawne
from
the
knowledge
of
thy
nothing
:
and
with
greater
diligence
,
&
hatred
of
thy self
,
remoue
from
thy
heart
,
all
affection
of
what
thing
soeuer
,
desiring
God
onely
,
and
his
pleasure
:
for
by
this
meane
,
whether
it
be
of
nature
,
or
of
the
diuel
,
it
wil
become
to
thee
as
of
grace
.
Ariditie
or
Drienesse
may
proceed
in
like
manner
from
the
three
aforesayde
causes
:
from
the
diuell
,
for
to
make
thy
minde
luke-warme
,
and
draw
it
back
from
the
spiritual
exercise
,
to
worldly
delights
,
of
our selues
through
our
fault
and
negligence
:
of
grace
,
either
to
admonish
vs
,
that
we
bee
more
dilligent
to
leaue
euery
occupation
that
is
not
of
God
,
and
that
tendeth
not
to
him
:
or
to
vnite
our selues
more
nearely
vnto
him
,
with
a
full
resignation
of
our selues
euen
in
spirituall
delights
,
to
the
end
that
our
affection
being
fastned
to
these
things
,
we
may
not
diuide
our
hart
which
he
would
haue
wholy
to
himselfe
.
Therefore
if
thou
feele
thy selfe
drie
or
cold
,
enter
into
thy selfe
,
&
see
for
what
defect
the
sensible
deuotion
is
withdrawne
from
thee
,
and
wage
batle
against
that
,
not
to
recouer
the
sensibility
of
grace
,
but
to
take
away
that
which
displeseth
the
eies
of
God
.
And
see
that
in
no
sort
,
thou
leaue
off
thy
spiritual
exercise
;
but
continue
them
with
all
thy
force
,
though
they
seeme
vnto
thee
neuer
so
vnprofitable
,
and
be
willing
to
drinke
of
that
bitter
cup
which
that
drines
presenteth
vnto
thee
;
the
which
although
it
should
be
sometimes
accompanied
,
with
so
many
obscurities
,
and
such
thicke
darknesse
of
mind
,
that
thou
knowe
not
whither
to
turne
thee
,
nor
what
course
to
take
,
yet
neuerthelesse
,
content
thy selfe
with
present
desolation
,
and
stand
firme
in
thy
crosse
,
farre
off
from
all
earthly
delights
,
although
they
should
be
offered
vnto
thee
,
by
the
world
,
or
by
creatures
,
conceale
thy
passion
from
any
person
,
except
thy
ghostly
father
(
if
thou
may
haue
accesse
vnto
him
)
vnto
whom
thou
shalt
discouer
it
,
not
to
haue
comfort
,
but
to
be
instructed
how
to
support
it
according
to
the
pleasure
of
God
.
As
for
thy
receiuing
,
prayers
,
and
other
spirituall
exercises
,
or
what
other
thing
soeuer
,
vse
them
not
to
ease
thy
paine
,
but
to
receiue
strength
to
suffer
it
:
and
if
thou
be
not
able
through
the
confusion
of
thy
mind
,
to
helpe
thy selfe
with
thy
vnderstanding
,
to
pray
,
supplie
with
a
good
will
and
with
iaculatorie
prayers
,
and
lifting
vppe
thy
minde
oft
to
God
:
and
aboue
al
,
suffer
the
burden
of
thy
Aridity
thy
drinesse
with
patience
and
humble
resignation
,
for
this
aboue
all
others
is
praier
most
acceptable
to
God
.
Thus
if
thou
wilt
doe
,
thou
shalt
bee
truly
deuout
,
true
deuotion
being
a
readinesse
of
will
,
to
follow
Christ
with
thy
crosse
on
thy
shoulder
,
by
which
way
soeuer
hee
inuiteth
and
calleth
vs
vnto
him
,
and
to
will
God
for
God
;
and
sometimes
to
leaue
God
for
God
.
And
if
by
this
many
spirituall
persons
,
and
especially
women
would
measure
their
profite
,
and
not
by
sensible
deuotion
,
they
would
not
grieue
so
vnprofitably
,
&
also
vngratefully
at
this
good
turne
which
our
Sauiour
doth
sometimes
vnto
them
,
and
they
would
attend
with
more
feruor
to
follow
his
diuine
will
,
which
wholy
woorketh
to
our
benefit
.
And
in
this
also
they
much
deceiue
themselues
,
but
particularly
women
,
that
when
they
are
molested
with
feareful
thoughts
,
they
are
confounded
and
discoraged
,
beleeuing
that
they
are
wholy
forsaken
of
god
(
not
understanding
,
that
in
a
mind
full
of
such
thoghts
,
his
diuine
spirit
can
dwell
)
and
they
remaine
much
deiected
,
and
almost
become
desperat
,
easily
leauing
off
all
good
exercise
:
whereby
they
shew
themselues
little
gratefull
to
GOD
,
who
permitteth
this
temptation
in
them
to
bring
them
to
a
more
cleare
knowledge
of
themselues
:
and
that
they
like
distressed
persons
might
draw
neare
vnto
him
.
That
which
thou
oughtest
to
do
in
such
a
case
,
is
this
,
that
thou
enter
into
a
deep
consideration
of
thy
wicked
inclination
,
the
which
God
would
haue
thee
to
know
,
to
be
so
rea
dy
to
all
euill
,
that
without
his
helpe
thou
woulst
fall
down
headlong
.
Afterward
begin
to
receiue
hope
and
confidence
,
seeing
that
thy
God
by
this
danger
which
he
doth
shew
thee
,
would
draw
thee
more
neare
him
,
with
prayer
and
with
recourse
to
him
,
for
which
thou
art
bounde
to
render
him
humble
thankes
.
And
vnderstand
,
that
such
thoughts
are
better
driuen
away
,
with
a
skilfull
and
patient
sufferance
▪
then
with
an
anxious
resistance
.
How
the
most
Blessed
Sacrament
is
a
most
potent
means
to
ouercome
our
passions
.
Chap.
29
▪
THe
most
holy
Sacrament
of
the
Eucharist
is
receiued
for
diuers
ends
,
but
if
thou
wilt
particularly
receiue
it
for
aid
to
destroy
thy
euil
inclinations
,
thou
shalt
dispose
thy selfe
in
this
manner
.
Before
thy
receiuing
,
hauing
conuenient
time
,
begin
ouernight
to
consider
the
desire
the
sonne
of
God
hath
,
that
thou
receiue
him
in
the
holy
Sacrament
of
the
Alter
,
thereby
to
vnite
himself
vnto
thee
,
to
the
end
thou
maiest
ouercome
euery
vitious
passion
.
This
desire
in
God
is
so
great
,
that
it
cannot
be
comprehended
of
any
vnderstanding
created
.
But
that
thou
in
som
sort
maist
perceiue
it
,
consider
two
things
.
First
how
much
that
great
God
delighteth
to
bee
with
vs
,
sith
he
calleth
this
his
delights
,
and
requires
againe
of
vs
,
that
we
giue
him
also
in
like
sort
our
heart
.
Secondly
,
consider
that
he
hateth
sinne
aboue
all
measure
,
as
an
impediment
to
his
vnion
with
vs
,
&
as
altogether
contrary
to
his
infinite
perfections
:
for
hee
beeing
the
chiefe
good
,
pure
light
,
and
all
beautie
,
cannot
but
hate
,
and
haue
in
great
abhomination
,
sinne
,
which
is
no
other
thing
but
darknesse
,
defect
,
and
the
blot
of
our
foules
.
And
the
better
to
imprint
in
thy
mind
,
this
inflamed
desire
of
thy
Sauiour
,
turne
thy
thoughts
to
the
workes
of
the
olde
and
new
Testament
,
and
particularly
to
that
of
his
death
,
and
passion
,
for
all
this
was
wholly
performed
to
deliuer
vs
wretches
from
our
sinnes
,
and
from
euery
will
of
ours
that
is
contrary
to
him
.
Whereupon
the
illummated
seruants
of
God
do
affirm
that
our
blessed
Lord
,
to
annihilate
in
vs
anye
little
passion
whatsoeuer
,
and
self-wil
,
wold
againe
,
if
it
were
needfull
,
expose
himselfe
to
a
thousand
deaths
.
By
the
which
considerations
,
knowing
the
desire
thy
Sauiour
hath
,
to
enter
into
thy
soule
,
thou
shalt
stirre
vppe
in
thy selfe
a
feruent
will
to
receiue
him
,
with
these
or
such
like
iaculatory
prayers
.
Ah
,
come
my
Sauiour
,
&
succour
this
thy
miserable
creature
against
his
aduersaries
▪
when
will
that
houre
be
that
I
may
receiue
thee
?
when
will
the
time
come
that
I
comforted
by
thee
the
bread
of
life
,
shal
ouercome
my
owne
proper
will
.
Afterward
being
strengthned
with
the
hope
of
the
comming
of
thy
Sauior
,
call
often
times
to
battell
that
passion
,
with
the
which
thou
dooest
fight
,
and
enforce
thy selfe
to
represse
it
with
redoubled
and
disdainefull
wils
,
and
to
bring
foorth
afterward
,
actes
of
desires
,
of
the
vertue
contrary
to
the
same
passion
.
And
thus
thou
shalt
continue
the
euening
(
as
I
haue
saide
)
and
the
morning
after
thou
shalt
be
awaked
.
When
the
time
of
receiuing
comes
,
a
litle
before
thou
shalt
briefely
consider
thy
defects
,
and
vnfaithfulnes
,
which
thou
hast
vsed
towards
thy
Sauior
,
from
the
time
of
thy
last
receiuing
the
Blessed
Sacrament
,
and
with
shamefastnesse
,
and
with
a
holy
feare
,
thou
shalt
be
confounded
,
for
thy
ingratitude
,
and
vnworthinesse
.
But
thinking
afterward
vpon
the
vnspeakeable
goodnesse
of
God
(
who
although
thou
hast
bin
rebellious
vnto
him
,
yet
notwithstanding
,
he
willeth
that
thou
receiue
him
)
thou
shalt
goe
confidently
to
that
sacred
banquet
.
After
thou
hast
receiued
,
withdraw
thy selfe
as
soone
as
thou
canst
into
the
closet
of
thy
heart
,
and
lay
open
to
thy
Sauior
thy
defects
and
wants
,
saying
thus
in
thy
mind
:
thou
seest
my
Sauior
,
how
easily
I
offend
thee
,
and
how
much
I
want
,
how
strong
this
passion
oppresseth
me
,
and
that
it
is
not
possible
that
by
my selfe
I
can
be
deliuered
.
Therefore
this
battaile
is
thine
,
and
from
thee
onely
I
hope
for
victorie
:
afterwards
turne
thy selfe
to
the
father
,
and
offer
vp
to
him
,
for
the
same
effect
,
his
most
blessed
Sonne
,
whom
now
thou
hast
within
thee
:
and
with
faith
expect
his
diuine
succor
,
the
which
wil
not
faile
thee
althogh
thou
shouldst
not
presently
feele
his
helpe
.
How
by
this
same
Sacrament
we
may
stirre
vppe
in
vs
the
affections
of
Loue
.
Chap.
30.
TO
the
ende
thou
mayest
stirre
vp
in
thee
with
this
most
holy
sacrament
the
loue
which
destroyeth
,
and
consumeth
all
selfe-will
,
thou
shalt
turne
thy
thoughts
to
the
loue
of
God
towardes
thee
;
meditating
in
the
night
before
,
how
that
great
and
omnipotent
Lord
,
not
contented
to
haue
created
thee
to
his
owne
image
and
likenesse
,
and
to
haue
sent
downe
to
the
earth
his
onely
begotten
Sonne
,
to
serue
thee
three
and
thirtie
yeares
,
in
thy
iniquities
,
suffering
so
great
trauailes
,
and
the
most
painefull
death
of
the
crosse
to
redeeme
thee
,
he
would
further
leaue
him
vnto
thee
,
in
the
Sacrament
of
the
Eucharist
,
for
thy
foode
,
&
for
thy
needs
,
in
the
which
most
precious
gift
,
to
inflame
thee
wholy
into
his
loue
,
consider
:
first
the
giuer
,
who
is
God
himself
,
that
power
,
wisdome
,
and
increated
goodnes
which
hath
no
end
,
whose
highnesse
and
perfection
infinitely
exceede
the
reach
of
any
vnderstanding
created
.
Secondly
consider
the
gift
which
is
his
onely
Sonne
of
maiesty
,
and
of
greatnesse
equall
with
his
father
,
and
of
the
same
substance
and
nature
with
him
.
Now
if
a
little
and
vile
thing
that
comes
from
the
hand
of
an
earthly
King
,
be
so
much
esteemed
,
and
accounted
of
in
respect
of
the
giuer
,
what
account
shal
be
made
of
this
celestiall
gift
,
and
the
same
of
incomprehensible
excellency
,
being
indeede
the
very
true
Son
of
God
,
true
God
,
and
giuen
vs
by
God
himself
.
Moreouer
lift
vp
thy selfe
to
thinke
of
the
eternitie
of
this
Loue
,
by
the
which
before
all
times
it
was
decreed
in
his
most
high
wisdome
,
to
giue
thee
himselfe
,
being
an
infinite
good
reioycing
from
the
bottome
of
thy
hart
:
reason
thus
with
thy self
;
and
is
it
euen
so
,
that
euen
in
that
endlesse
eternitie
,
my
misery
was
so
greatly
loued
and
esteemed
,
that
my
God
did
think
vppon
me
,
and
desired
with
an
ardent
will
to
giue
me
himself
for
food
?
Finally
turne
thy
thought
to
the
puritie
of
the
loue
,
that
so
great
a
Lord
hath
shewed
vnto
thee
,
weighing
wel
that
it
is
not
as
wordly
loues
are
,
mingled
with
some
interest
of
his
,
or
desert
of
thine
,
because
onely
through
his
owne
bountie
,
and
charity
,
he
hath
wholy
giuen
him selfe
to
thee
.
Thus
sweetely
pondering
with
thy selfe
,
thou
mayest
say
in
thy
heart
.
Ah
my
Lorde
,
wherefore
louest
thou
mee
so
much
thy
vnworthy
creature
?
what
wouldest
thou
with
me
,
O
King
of
Glory
,
that
am
but
a
little
dust
?
I
perceiue
well
O
Lord
in
the
fire
of
thy
charity
,
that
thou
hast
one
onely
dissignement
,
which
sheweth
me
thy
diuine
loue
,
to
be
the
purer
,
sith
that
thou
giuest
mee
thy
loue
for
no
other
end
,
but
that
I
may
giue
thee
mine
,
and
wholy
thou
giuest
thee
to
me
,
that
I
may
wholy
giue
my self
to
thee
,
and
this
not
for
anie
need
that
thou
hast
of
me
,
but
because
that
I
liuing
in
thee
,
may
by
the
vnion
of
loue
bee
vnited
vnto
thee
,
and
that
the
vilenesse
of
my
earthly
heart
,
may
be
made
one
diuine
heart
with
thee
.
The
which
thing
considered
,
thou
shalt
offer
thy selfe
to
the
good
pleasure
of
God
,
with
the
greatest
affection
that
possibly
thou
canst
,
being
ready
with
an
inflamed
desire
alwayes
to
followe
his
most
blessed
will
.
And
when
thou
shalt
feele
this
desire
wel
kindled
in
thee
,
thou
shalt
see
with
thy
mind
a
great
will
and
desire
that
hee
hath
,
that
the
next
day
following
thou
doe
open
thy
heart
vnto
him
,
that
hee
may
enter
and
abide
with
thee
,
and
suppe
with
thee
,
and
delight
himselfe
together
with
thee
.
Whereupon
thou
shalt
stirre
vp
in
thy selfe
,
a
desire
to
receiue
him
,
with
these
iaculatory
prayers
:
Ah
heauenly
and
diuine
Manna
,
when
shall
that
houre
come
,
that
I
may
receiue
thee
to
thy
contentment
?
When
shall
I
be
vnited
vnto
thee
by
true
loue
?
When
for
thee
(
O
life
of
my
soule
)
shall
I
forsake
all
mine
owne
will
,
and
all
my
imperfections
.
And
with
these
and
other
like
iaculatory
prayers
,
and
with
consideration
of
the
pointes
aforesaide
,
both
the
euening
and
the
morning
,
thou
shalte
kindle
this
desire
in
thee
to
receiue
him
,
to
bee
vnited
vnto
him
,
and
to
please
him
.
And
see
that
being
collected
into
thy selfe
,
thou
keepe
the
powers
of
thy
soule
voyd
and
free
from
all
curiositie
,
vaine
thoughts
,
and
earthlie
affection
,
and
the
senses
of
thy
body
,
as
it
were
fasting
from
the
delight
of
their
seueral
obiects
.
And
after
thou
hast
receiued
him
,
shut
vp
thy selfe
in
the
closet
of
thy
heart
,
and
in
this
,
or
such
like
maner
talk
with
thy
Sauiour
:
O
King
of
kings
,
what
hath
brought
thee
vnto
me
,
that
am
wretched
,
miserable
,
poore
,
blind
and
naked
?
and
he
will
answer
thee
,
Loue
:
O
loue
vncreated
,
O
sweet
loue
,
what
desirest
thou
of
me
?
No
other
thing
(
saieth
hee
)
but
loue
;
no
other
fire
would
I
haue
to
burne
in
the
earth
of
thy
heart
,
but
the
fire
of
my
loue
,
that
it
may
consume
all
other
loue
,
and
burne
vp
all
thy
selfe-will
;
this
I
demaund
,
because
I
desire
to
be
wholly
thine
,
and
that
thou
mayest
be
wholly
mine
.
The
which
can
neuer
be
whilst
thou
not
making
a
full
resignation
of
thy selfe
(
which
so
much
delighteth
mee
)
still
doost
remaine
fastened
to
the
loue
of
thy selfe
,
and
to
thine
owne
iudgement
,
and
conceits
,
to
euery
little
will
of
thine
,
and
to
the
reputation
of
thy selfe
.
I
demand
of
thee
the
hatred
of
thy self
,
for
to
giue
thee
my
loue
,
I
demand
thy
heart
,
that
it
may
enter
,
and
vnite
it selfe
with
mine
,
for
this
was
the
cause
why
mine
was
opened
vppon
the
crosse
.
I
desire
of
thee
(
O
my
louing
soule
)
that
thou
will
nothing
,
thinke
nothing
,
vnderstand
nothing
,
see
nothing
,
out
of
me
,
so
that
I
also
may
will
,
vnderstand
,
think
,
and
see
all
things
in
thee
,
in
such
manner
that
thy
nothing
may
be
swallowed
vp
in
the
depth
of
my
infinite
goodnes
,
and
be
conuerted
into
it
.
And
thus
thou
shalt
be
in
me
most
happie
,
and
I
content
in
thee
.
In
the
end
after
this
,
thou
shalt
offer
to
God
the
father
,
his
sonne
,
for
thy selfe
,
for
the
whole
world
,
and
for
the
souls
departed
,
with
the
memorie
and
vnion
of
that
oblation
which
then
he
made
of
himselfe
,
when
he
hanged
bloudy
vppon
the
crosse
.
And
thou
maist
in
this
maner
offer
vp
al
the
sacrifices
wich
are
offered
vp
that
day
in
the
holy
Church
.
Of
spirituall
Receiuing
.
Chap.
31.
ALthough
thou
canst
not
receiue
thy
Sauior
more
then
once
a
day
sacramentally
,
notwithstanding
thou
maiest
receiue
him
spiritually
,
euery
houre
and
moment
.
And
this
cannot
be
taken
from
any
creature
,
but
by
their
owne
negligence
,
or
other
voluntary
fault
.
And
sometimes
it
may
proue
,
that
this
spiritual
receiuing
shall
be
more
profitable
to
our selues
,
and
acceptable
to
God
,
then
many
other
Sacramentall
receiuings
in
respect
of
the
wants
,
and
defects
of
them
that
receiue
.
Therefore
how
oft
soeuer
thou
shalt
dispose
and
prepare
thy selfe
to
this
spiritual
receiuing
,
thou
shalt
find
the
Sonne
of
God
ready
with
his
owne
proper
hands
to
feede
thee
spiritually
with
himself
.
And
thou
maist
prepare
thy selfe
in
this
manner
.
Turne
thy selfe
to
him
for
this
end
;
and
briefely
consider
thy
defects
,
be
sorie
that
thou
hast
offended
him
,
and
with
a
louing
affection
,
craue
of
him
,
that
he
wil
vouchsafe
to
come
into
thy
poore
soule
to
feede
it
with
himself
:
or
otherwise
,
when
thou
goest
about
to
vse
violence
to
thy selfe
,
or
to
mortifie
any
passion
in
thee
or
to
exercise
any
act
of
vertue
,
do
it
to
this
end
,
and
turne
thee
to
thy
Sauior
,
and
cal
vpon
him
with
a
feruent
desire
in
the
secret
of
thy
soule
.
Or
again
,
finally
,
calling
to
mind
the
last
time
that
thou
didst
receiue
before
,
say
with
an
inflamed
desire
:
when
(
my
god
)
shall
I
receiue
thee
another
time
in
the
Scrament
of
the
alter
?
ah
why
comest
thou
not
now
with
the
same
vertue
spiritually
vnto
me
?
Of
Thankesgiuing
.
Chap.
32.
BEcause
all
the
good
we
do
is
of
God
,
and
from
God
,
we
are
bound
to
render
vnto
him
alone
humble
thanks
,
for
euery
good
action
of
ours
,
and
victorie
,
and
for
al
his
benefits
particular
and
common
.
And
to
do
this
in
dumaner
,
consider
the
end
that
moueth
our
Lord
to
giue
his
graces
vnto
vs
;
for
vpon
this
consideration
,
dependeth
the
true
giuing
of
thanks
.
And
because
in
euery
benefit
our
Lord
intendeth
principally
his
honor
,
and
our
profit
:
acknowledge
first
of
all
his
power
,
wisedome
,
and
goodnesse
,
which
appeareth
in
the
benefit
Then
consider
,
that
in
thee
,
there
is
not
any
thing
worthy
of
the
benefit
:
yea
nothing
els
but
demerit
and
gratitude
.
And
sinally
obay
his
diuine
will
,
performing
that
which
he
in
lieu
of
the
benefit
requireth
of
thee
:
to
witre
,
that
thou
serue
and
loue
him
.
And
therfore
adde
hereunto
a
full
and
entire
oblation
of
thy selfe
,
the
which
thou
shalt
doe
in
this
maner
following
.
Of
the
oblation
of
thy selfe
.
Chap.
33.
TO
the
end
that
the
offring
of
thy selfe
may
be
acceptable
to
God
,
consider
that
his
blessed
Son
whilst
he
liued
on
earth
,
not
only
alwaies
offred
vp
himselfe
,
and
all
his
works
,
but
vs
also
together
with
himselfe
,
to
his
eternall
Father
.
When
therefore
thou
wilt
offer
vp
thy selfe
to
God
,
first
looke
vpon
Christ
our
Lord
,
how
at
this
day
he
offers
vp
himselfe
in
the
aforesaid
maner
,
and
make
thy
offering
in
the
vertue
,
and
vnion
of
his
;
or
rather
make
that
very
selfe
same
offering
of
Christ
,
wherin
he
included
thine
.
And
more
then
this
,
let
this
thy
offering
be
without
proprietie
,
or
any
part
of
thy
owne
interest
,
not
respecting
,
either
earthly
or
heauenvly
goods
,
but
the
pure
wil
of
God
,
and
diuine
prouidence
,
vnto
the
which
thou
oughtest
to
submit
thy
will
,
and
to
sacrifice
thy selfe
a
perpetual
holocaust
,
&
thus
for
getting
euery
creature
,
thou
shalt
say
,
behold
my
Sauior
and
Creator
,
a
peece
of
clay
in
the
hand
of
thy
diuine
prouidence
;
make
of
mee
that
which
seemeth
best
to
thee
:
and
pleaseth
thee
in
life
,
in
death
,
and
after
death
,
as
well
in
time
,
as
in
eternitie
.
So
in
like
maner
,
when
thou
wilt
offer
vp
thy
fastings
,
prayers
,
or
other
good
workes
,
behold
how
the
Sonne
of
God
,
doth
offer
to
his
Father
the
same
fastings
of
thine
,
thy
praiers
,
and
workes
,
together
with
his
owne
,
and
then
being
thus
vnited
and
offered
vp
by
his
Sonne
,
doe
thou
also
offer
them
,
and
thou
shalt
know
,
that
thy
oblations
doe
proceede
from
a
sincere
heart
,
when
thou
shalt
make
them
in
time
of
aduersitie
,
which
thou
dost
patiently
suffer
,
and
when
with
effects
and
deedes
thou
shalt
execute
the
diuine
pleasure
.
And
when
thou
wilt
offer
vp
the
workes
of
Christ
to
his
father
,
for
thy
spirituall
debts
,
thou
shalt
do
it
in
this
manner
.
Looke
first
vpon
thy
sins
confusedly
or
sometimes
in
particular
.
And
seeing
plainly
,
that
it
is
not
possible
,
that
thou
canst
of
thy selfe
pacifie
the
wrath
of
God
,
nor
satisfie
his
diuine
iustice
,
thou
shalt
haue
recourse
to
the
life
and
passion
of
our
Lord
and
Sauior
,
thinking
vpon
some
work
or
pain
of
his
:
as
for
example
;
when
he
did
fast
pray
,
or
shed
his
blod
,
where
thou
shalt
con
sider
,
that
for
to
pacifie
his
father
towards
thee
,
and
for
the
debt
of
thine
iniquity
,
he
doth
offer
vp
that
worke
or
paine
,
as
it
were
,
saying
:
behold
O
eternall
Father
,
that
I
do
satisfie
thy
diuine
iustice
fully
for
the
sinnes
of
N.
may
it
please
thy
diuine
maiestie
to
forgiue
him
and
to
receiue
him
into
the
number
of
thy
elect
,
and
at
that
present
time
,
offer
thou
vp
for
thy selfe
and
for
others
,
that
same
offering
and
prayer
to
God
the
father
,
humbly
beseeching
him
,
that
in
the
vertue
of
them
and
to
his
honor
,
he
wil
forgiue
thee
al
thy
sins
,
and
this
thou
mayst
do
;
not
only
passing
from
one
mysterie
to
another
,
but
euen
from
one
act
also
to
another
of
euery
mysterie
.
¶
The
Conclusion
.
THere
might
be
many
other
things
said
concerning
this
exercise
of
so
great
importance
;
but
let
this
suffice
,
forasmuch
as
now
I
am
able
to
discourse
vnto
thee
,
which
for
all
that
thou
shalt
finde
to
be
not
alittle
,
if
thou
doost
force
thy selfe
to
effect
the
things
which
I
haue
propounded
.
But
respecting
the
capacitie
of
thy
understanding
,
and
the
breuitie
which
was
needefull
for
me
to
vse
,
it
behoueth
thee
to
ioyne
therevnto
an
attentiue
consideration
;
for
thereby
(
but
much
more
by
continuall
exercise
&
practise
)
thou
mayest
get
alwaies
greater
strength
and
force
by
thy
victory
.
Resolue
thy selfe
couragiously
in
the
name
of
God
to
take
vp
thy
weapons
:
for
this
is
a
battel
that
no
man
can
flie
and
he
that
doth
not
fight
,
of
necessitie
remaineth
vanquished
and
slaine
:
and
hope
of
peace
there
is
none
;
since
thou
hast
to
deale
with
those
enemies
that
most
cruelly
kill
them
,
who
most
seek
to
ioyne
in
friendship
with
them
.
Be
not
dismayed
because
they
are
fierce
and
mightie
,
seeing
that
all
their
might
and
force
is
in
the
hand
of
that
captaine
,
for
whose
honor
thou
dost
fight
:
and
in
this
battaile
none
can
loose
but
he
that
will
for
himself
:
and
if
thy
Lorde
whome
thou
doest
wage
this
battell
,
should
not
so
readily
graunt
thee
the
victorie
,
yet
faint
not
;
for
thou
oughtest
to
be
more
then
assured
(
and
this
also
shall
help
thee
to
fight
confidently
)
that
he
by
his
goodnes
and
power
,
turneth
all
things
euen
those
that
seeme
most
contrary
(
be
they
of
what
sort
soeuer
)
vnto
the
good
of
his
faithful
warriors
.
Therefore
if
thy
victory
be
prolonged
,
rest
assured
,
that
it
is
either
to
deliuer
thee
from
pride
,
and
to
keep
thee
vnder
;
or
to
the
end
,
thou
mayst
increase
in
vertue
,
and
become
a
more
expert
,
and
wel
practised
souldier
,
or
for
some
other
good
of
thine
,
which
he
then
for
thy
profit
hideth
from
thee
.
Thou
therfore
my
dearest
daughter
,
that
thou
maist
not
be
vngratefull
to
this
Lorde
which
loueth
thee
so
much
,
and
for
thee
hath
suffered
death
,
&
ouercom
the
world
;
take
this
battell
in
hand
with
a
coragious
hart
,
and
attend
according
to
the
good
pleasure
,
and
commaundement
of
thy
captain
,
to
the
total
destruction
of
al
thy
enemies
,
for
if
thou
leaue
but
one
aliue
,
it
shal
be
as
a
chip
in
thy
eie
,
or
a
launce
in
thy
bowels
,
which
shal
hinder
thee
in
the
course
of
so
glorious
a
victory
.
Pugnabis
contra
eos
vsque
ad
internecionem
i.
reg.
xxv
Sit
nomen
Domini
Iesu
benedictum