The Christian pilgrime in his spirituall conflict and spirituall conqvest

THE CHRISTIAN PILGRIME IN HIS Spirituall CONFLICT , And CONQVEST .

AT PARIS M.DC.LII .

APPROBATIO .

UTI finis Praecepti , it a & Consilii , Charitas de corde puro , & Conscientia bona , et Fide non ficta . Ad quam cum facilitate assequendam , & securius retinendam , compendiosam & Regiam viam sternunt Documenta , quae in hoc libro , cujus Titulus est , The Christian Pilgrim , in his spirituall Conflict and Conquest , continentur : quia in illo nil Fidei Catholicae repugnans , aut bonis moribus contradicens , invenitur ; sed Doctrina pia , sana , & solida ; ad quam legendam & sequendam , omnes , qui repleri consolatione , superabundare gaudio , fervere spiritu , crebro suspicere in Caelum , puras manus in oratione levare , suas solicite observare conscientias , & Sanctorum sequi Vestigia cupiunt , sunt invitandi .

Datum Duaci Januarii 17. anno 1652. Stilo Novo . Fra: RUDESINDUS BARLO , Sacrae Theologiae Doctor & Professor in Collegio Vedastino Duaceno ▪

The same Approbation Englished .

THE End of the Counsell , as well as of the Commandement , is Charitie out of a pure Heart , & of a good Conscience , & of Faith unfeigned . Which to obtain with facility , and retain with security , the Documents contained in this book , intituled , The Christian Pilgrim in his Spiritual Conflict and Conquest , Shew a plain and compendious way ; For therein nothing is found dissonant to our Catholique Faith , or repugnant to Piety ; but a holy , sound , and solid Doctrine : To the perusall and practise whereof , all they are invited , who desire to be replenished with comfort , to overflow with joy , to be fervent in Spirit , to aspire frequently towards Heaven , to lift up pure hands in prayer , to preserve their Consc●ences unspotted , and to follow the steps of the holy Saints .

Given at Doway January the seventeenth 1652. Stilo novo . Br: RUDESIND BARLO , Doctor and Professor of Divinity in the Vedastin College Doway .

devil capturing a soul

1 Pet. 5. 8. Be sober , be vigilant ; because your adversary the Devill , as a roaring Lion walkes about , seek●ng whom he may devour : whom resist , stedfast in Faith

THE SPIRITVAL CONFLICT : OR The ARRAIGNMENT of the Spirit of Selfe-love and Sensuality , at the Barre of Truth and Reason .

First published in Spanish , by the Reverend Father John Casta●iza , a Benedictin Monk of ON A : Afterwards , put into the Latine , Italian , German , French , and now lastly into the English Tongue , according to the Originall Copy .

With many profitable Additions and Explications .

The Second Edition

Job 7. 1.

Mans Life is a Warfare upon Earth .

AT PARIS , M.DC.LII .

Ephesians 6. 10 , 11.

MY brethren , be strong . in our Lord , and in the power of his might ,

Put on the Armour of God , that you may be able to stand against the Wiles of the Devill .

James 4. 7. Be subject to God ; resist the Devill , and he will flee from you . Matth. 26. 41. Mark 13. 38. Watch and pray , that you enter not into temptation . 1. Cor. 16. 13. Stand fast in Faith , quit you like men ; be strong , &c.

Hee shall not be crowned who fights not valiantly . 2. Tim. 2. 5.

A Lively pourtraict of the Spirituall Conflict .

To the right Reverend Fathers , Religious Dames , and devout Brothers and Sisters of the holy Order of Saint BENNET .

THIS little book is presented unto You ; not because the Translator follows the epidemick custome which enforceth the complement of a Dedication ; or expects any return of temporal profit from you ; or stoops you to so low a Patronage , as to become Gossipps to this adopted child ; which are the vulgar ends of almost all presents of this nature , wherby the Receivers are rather engaged than gratified : ) But meerly as an humble oblation of Filial duty and respect . For he pretends not to cast in his mite , or bring a gift to your spirituall treasury , but only to pay a little parcell of his larger debt , and to give you an account of some houres of his time , which he acknowledgeth should be all employed in your service . Besides , he but restores unto you , what was your own before , by another and a nearer title of Confraternity ; and only new cloath's a Spanish Monk of St. Bennet's holy Order , with your English habit , ( a thing both usuall , and hitherto very succesfull unto you , hoping thereby to make him the better welcome ; and not doubting but he will speedily , easily , and efficaciously insinuate himself into your affections , whose dayly practices have so great sympathy with his divine doctrine .

For what are ( or surely should be , ) the continuall endeavours of a true Benedictin Monk , ( and indeed of all devout Christians ) but to quell and conquer the world , the flesh , and the Devill , according to the Principles of Truth ; to subdue sense to reason ; to make his very passions , ( by taming them , ) usefull , and his affections , ( by fixing them upon the right object , ) instrumentall to the attaining of perfection ; and to study self-knowledg , practice self-hatred , and persevere in self ▪ deniall ? that God may be the sole possessor of his heart , the only mover of his affections , and the all ruler in his whole man , having now no self-will left to hinder his holy operation .

And this is the only drift of this devout Treatise ; which may therefore fully serve you ( and all pious Pilgrims travelling to their heavenly home ) for a clear glass , wherein you may see your own souls without flattery , discover your spirituall blemishes without partiality , learn the rare secret of rooting out vices , implanting vertues , improving all accidents to your best profit , and trimming up your interiours to your highest advantage for the sweet entertainment of your beloved Spouse , without overmuch pains or prolixity .

You are ( I say ▪ to look upon this small book , as upon a Compendious summary of Christian perfection ; or as a little store-house , well fraught with the Originall seeds and simples of all spirituality , from whence other devout druggists , cunning in compositions , have since furnish'd their larger shops , and extracted many ample and indeed some excellent volumes . But because Art is long , Life short ; and this life is lent us to learn the Art of living well ; what pity is it , that our lives should be more spent in reading , than profiting ; that men should take more delight in writing , than instructing ; and that we must be forc'd to seek a few precepts in many sheets , which may be plainly set down in a few pages ? Yet such is the strange itch of writers now a days , that the number of books which are extant upon all subjects , seems to exceed that of the readers , whose arms may be as well tired in turning over the vast multitude of volumes , as their brains confounded in studying them : So that it were to be heartily wished , that that grave * * S. Thomas of Aquin . who being asked , which was the speediest and best way to become learned ▪ Answered , To read only one Book . Doctors advice were now revived and followed by spirituall persons ; which is , That they would only ( or at least chiefly ) betake themselves to the serious perusall of some one good Authour , for their Guide , Governor , and Conductor in the way of the Spirit ; if they mean speedily , and securely to arrive at their desired port of perfection . All other Books , should serve as certain solaces of their appetites , some changes of diet , or holy divertisements in devotion ; but this ( which they have advisedly made choyce of ) should be their Souls Dayly bread , and the ordinary , familiar , and naturall food and sustenance which it should strive to chew and digest . This ( I say ) should be their School of Defence , where they are to learn the right use of their spirituall weapons ; how to Train , Muster , and Order the Army of their unruly passions and affections ; how to stand upon their guard when an Alarm is given , or an assault made by their enemies ; how to apply fit salvs to their sores , when they are worsted and wounded in the skirmish ; and finally how to behave themselvs in all emergent occasions of troubles and temptations , or other accidents whatsoever .

And though I presume not to propose unto you this Brother of yours , as a more absolute master in this Art , than your famous and renowned Abbots , Gersen , Cisnerius , Blosius , and many other excellent and experienc'd Champions of your Order , with whom he will not enter into the least competition : Yet I may In the 40. chap. of this Book . with him safely promise , that whosoever shall faithfully and perseverantly practise what he here prescribes , shall find this Book , though very little in bulk , yet large enough in vertue and substance to conduct him to the happy end he ayms at , to his soul 's unspeakable comfort and content .

Neither is he to be disesteemed for the plainness of his expressions ; for his intent being to touch the heart , rather than to tickle the Ears , he delivers solid sense in undisguised words : And the Interpreter , being to present a true draught of his Originall , and not to take upon him the privilege of a Paraphrast ; could not shape the quaint language of these profane times to the divine notions of his Authour , without evident danger of sacrilege : and therefore purposely avoids all curiosity of speech , which oftentimes in these high matters , rather puzzles , than edifies ; and more amuzes the devout Readers understanding with niceties , than moves his affection to true piety , or makes him resolute in the performance of his duty ; which ought to be the only end and aym of all spirituall writers ; and he is most happily and sufficiently eloquent , who hits this mark , and workes this holy effect ; as no doubt but this Religious Author will do in their zealous souls , who make the right use of his doctrin , in order to their spirituall advancement , and union with God ; whom holy S. Denys styles , the Father of unions , and who by thesweet bands of love , draws his intelligent creatures to himself , the essentiall and eternall Unity . To the which lead and conduct us , ô God , one in Trinity , and Trine in Unity ; Father , Son , and holy Ghost . Amen .

An advertisement , To the devout Reader .

YOu may justly seem to mervail , why this golden Tract is now said to be taught the English tongue , which was ●●ove fifty years since transplanted into this Printed at Lovain , in the year 1598. Island , out of the gardens of certain Italian manuscripts . But if you will take the pains to confront both the Copies , and compare them with their Originall Spanish , or else with the Printed at Doway in the year 1612. and reprinted at Witezburg , 1641. Latin pattern , you will easily perceive this , though not the better , yet to be the far truer Translation . For besides very many and materiall differences , the 33. Chapter is in that edition altogether forreign to this Authors work ; and the whole six last Chapters , ( which are most excellent and usefull branches of this little tree ) are absolutely lopp'd off , and ( as it seems ) purposely skipp'd over ; the Conclusion being in each of them one and the same .

The reason of which omission , as it is obvious to every understanding ( which considers that to be directed to Religious women ; and some of these left-out Chapters , Dedicated to the Nuns of S. Andrew 's in Venice , by Hierome Count of Portia . to concern chiefly the Priestly function ; ) so it seemes to carry with it sufficient grounds where upon to build an excuse for the so doing ; because women are uncapable to make use of that kind of devotion : But if a Translators duty be well look'd into , ( whose chiefest praise consists in faithfulness and sincerity , ) we shall no where find that any such privilege of defalkation from his Author's Text , or of addition to the same , doth at all belong to him : Neither do I hereby glance at the least thought of accusation against that first pious Interpreter of this Treatise in our Mother-tongue , who without all doubt deliver'd it to us , as it was given him ; But only render an account of my own fidelity in Copying out my Author 's Originall ; and withall desire such pious women , who shall peruse these excellent Devotions , that The 37. Chapter . How to offer up devoutly the Sacrifice of the Mass . they will rather patiently admit one Chapter , ( which concerns them not , ) to be inserted into their books ; than uncharitably to desire the razing out of the least tittle , which may be profitable to any one .

And you are to be furthermore advertised , that this Spirituall Conflict hath been very often printed in the French language ; Into which it was also translated by the Religious men called Fulians ; and this These Fulians are reformed Monks , following S. Bernard as their Patron , & St. Bennet as their Patriark & law-giver ; men of great esteem for their sancti●y of life , eminency of learning , and exercises of charity . Edition of theirs , was ( as it truly deserved ) receiv'd with the highest applause and liking of all those worthy and illuminated divines of that age ; and namely of that famous and blessed Bishop of Geneva , Francis de Sales , the mirrour of his time , and most skilfull conductor of souls in the way of the Spirit ; who usually recommended the reading and practice thereof to his dearest Disciples tending to Perfection .

One of which , a man of no mean rank and quality , undertook another Translation of the same Treatise , out of an Italian Copy , ( which he dedicates to the same holy Bishop of Geneva , ) augmented ( as he saith ) with 27 Chapters , ( though they are indeed , either bare subdivisions of some one Chapter of our Author into divers , ( as for example , Our third chapter is there divided into three severall ones ; ) Or else they are more ample explications of that Doctrin , which is concisely delivered in the Text ; and so may with more propriety be termed These Theatins , are so called from ●heir Institutor , John Peter Garaff , who was first Bishop of Theate , in the Kingdome of Naples , & afterwards Pope Paul the fourth men also renowned for their sanctity . Commentaries than added Chapters , ) and written by the Reverend Fathers , commonly call'd Theatins . And because the endeavours of these pious men serve much to the elucidation of this Subject , and savour of a sincere spirit of Devotion ; I have also made use of their pains for your profit ; and transferred hither ( by way of Explications ) whatsoever in that Edition seemed pertinent , and conducing to the illustration of our Authour : Yet still punctually observing the Text , and division of his own originall Spanish , and the Latin traduction of some learned Divines in the University of Doway , where it was approved and reprinted in the year 1612. If you make your best advantage of these my labours , your own souls will receive the true comfort , and I the full reward I look for .

TO THE Devout Champions , fighting in this Spirituall Warfare ; The Translator wisheth happy Victory , & the reward of eternal Felicity .

TO you , dear Souls , is this little work most fitly addressed ; who in this deplorable age , ( when the deluge of all vices , & an universall inundation of wickedness covers the face of the Earth , and to which that may be applied , almost as properly as in the time of the generall flood , All flesh hath corrupted his way ; ) having happily left the broad and beaten path of perdition , and estranged your selves from the pernicious Contagion of the times ; imploy all your diligence and indeavours to preserve your souls pure and clean from all worldly filth and infection , and whatsoever may displease the eyes of your Heavenly Spouse ; and take all possible paines that Gods sacred Image , stamped upon you in Baptisme , but defaced , or at least much darkened through human frailty and infirmity , may be again restored and imbellish'd within you : An enterprise so high and heroique , that no tongue of man can worthily praise or express it .

Take courage valiant Champions of Heaven , and faint not in this holy pursute , having Angels and Saints for your helpers and favourers , and the Almighty himself , stretching out his powerfull hand to conduct you with safety and security through all the throngs of difficulties and dangers ; and leading you , as it were , over the bellies of the Amorrheans , Cananeans , and all other uncircumcised and profane people , into the true Land of promise , the happy Land of Paradice , replenish'd with Milk and Hony , the blessed Land of heaven , full-fraught with eternall and unexplicable solaces and sweetnesses .

You are also suited with such excellent armour of proof , both offensive and defensive , taken out of the rich store-house of sacred Scripture , and the wholesom doctrin of the Catholique Church , as will not only render you invincible against all opposition , but make you glorious conquerors , and triumphers over al your hellish adversaries .

It only remains , that you seriously apply your selves to learn the use of these weapons , to get the art and dexterity of fighting to your best advantage , and to study well the manner of these spirituall skirmishes , that so you may give home-blows both with point and edge , and handsomly ward off those which are made at you by your enemies : And then you may be confident of an assured victory .

And though this holy Science of Fencing is largely taught , and plainly set forth by many spirituall and skilfull Masters , both ancient and modern : yet the whole doctrin therof is so briefly and familiarly comprised in this little Book , that I know not of any other instruction which can be presented you in this kind , more to your purpose and profit ; ( especially if you want leasure or conveniency to turn over many or greater volumes ; ) since you may here find the collected substance , and as it were , the marrow and cream of all the choycest precepts , concerning the aforesaid necessary trade of training up your selves in the true and practicall knowledge of your spirituall weapons .

This ministred me the occasion to translate it , that it might be accommodated to your benefit ; and to this I was urged and led on by the ardent desire of advancing your good , to the utmost extent of that small power which the Divine goodness hath imparted unto me .

Receive it therefore gratefully , and imbrace it willingly , O most Dear Souls , as an expert Tutor of arms , and excellent School-master of the Spirituall Conflict : by whose directions and documents you may fight undantedly , and infallibly foil not only the Flesh and the World together , which wage such cruell and continuall warre with you ; but also all the powers of darkness , and malice of the Devil , from whom neither peace nor truce can ever be expected : waiting with patience & perseverance for that happie hour , in which it will please your loving Lord to give you a full deliverance , to banish all war unto the utmost bounds of the earth , to bruse the Bow , break the Weapons , burn the Buckler , and withdraw your desirous souls from this place of tumults and alarms , to the quiet residence of eternall peace and felicity . To which his Divine goodnes● grant we may all at last joyfull● arrive .

THE SUBJECT OF THE SPIRITUALL CONFLICT .

THis Book , ( correspondent to it's title ) , is of warrs , fights , and combats , not against the lawfull powers of this world , but against the Eph. 6. 12. Against the rulers of the darkness of this world , &c. 2 Thes. 2. 4 Shewing himself as if he were God , &c. Psal. 11. 1. Truth is diminish'd amongst the children of men . 2 Tim. 2. 5. No one shal be crowned , who fights not . 1 Thes. 3. 3 We ●re appointed hereunto , &c. Job 7. 1. Man's life is a warfare . 2 Tim. 2. 12. If we suffer , we shall also reign , usurped authority of the Prince of darkness ; who sits inthron'd , as sole Monark of this inverted Universe , in opposition to God and all goodness ; tyrannizing and trampling down all vertu , piety and religion ; clipping Faith's sacred wings , and blinding her with sin and sensuality ; destroying and driving out all justice and sincerity from amongst the sons of men , and endeavouring to substitute double-harted fraud , with all sort of prophaness , impiety , and infidelity , in their stead .

The necessity of fighting against these monsters , is a sufficient commendation of this our holy enterprise ; For we are put here expresly for this purpose ; All men are included in this Spiritual Warfare , nor is there any exemption from combating , where there is the least expectation of conquering , or hope of being crowned . How highly then doth it concern each Christian , to learn so to combat that he may conquer , if he attends ever to be crowned ?

The Sum of this desired Conquest , Ephes. 4. 25. Depose all lying , &c. Coloss. 3. 8 Depose all these , wrath , malice , blasphemy , &c 1 Pet. 2. 1. Rom. 6. 12 13 , 14. Let not sin reign in your mortal body , &c. consists in deposing the devil , and setting up God in our souls ; in subduing Sense to Reason's empire ; in bringing the Animal man under the feet of the Intellectual ; in raising up the Intellectual man to his proper Sphaer which is his Creator ; and in uniting the Spirit to it 's true object and Centre , which is the Divinity .

The way to arrive at this high and happy Union , is by continual and indefatigable tendencies of the soul to God , in the track of sincere and solid Devotion .

This solid Devotion depends upon Religion , as the branch on it's tree ; and since there can he but one right Religion , as there is one only Faith , one law , one Lord , one Jesus Christ ; Ephes. 4. 5 One Lord , one Faith , one Baptisme , &c. so there can be but one real Devotion , and all others must needs be concluded unsecure , superstitions , hypocriticall , hypocondriacal .

Now lest we should miss this right way , or mistake this real Devotion , we may here fitly , at our first entrance into these holy list , take a general view of this Animal , Sensual , and Carnal man , which is to be destroyed ; of this Counterfeit Hypocritical , and Hypocondriacal man , which is to be undeceived ; and of this Spiritual , Supersensual , and Perfect man , which is to be brought into us , and built up within us ; that so framing a right I dea of the end we aym at , we may follow those means , which appear most proportionable for the attaining therof .

THE ANIMAL , CARNAL , AND SENSUAL MAN

Is he who gives up the raynes of his Reason to the intire conduct of Sensuality , and puts his soul into the devils power , ( by submitting to all sinfull suggestions ) , to be driven and dragg'd on uncontrollably to all Ephes. 2. 2 You walked according to the cours of this world , according to the Prince of the ayr , &c. 1. Cor. 2. 14. The animal man perceives not the things of God's Spirit , &c. Philip. 3. 19. Whose God is their belly . James . 3. 15. This Wisdom descends not from above , but is earthly ▪ sensual , devilish , &c. Jude v. 19 Sensual , having not the Spirit . Ps. 31. 9. wickedness . He walks after the world 's perverse course and custom , living in all things according to his own lust and liking ; acknowledging no other Superior than his own all-swaying affections , no law but that of his own will , no God but his belly . He easily yields to all his untam'd passions and appetites ; glutting his senses unrestrainedly with all alluring objects ; and making pleasure his only end , heaven , and happiness . Briefly , he is all earth , all sin , all sensuality ; in whom is nothing of the Spirit , of grace , of God : his Understanding is a dungeon of darkness ; his Memory a Magazin of bestial imaginations ; his Will a confusion of base and brutish affections ; and his whole man totally depraved and degenerate ; resembling the filthy swine , the unclean goat , and the unbridled horse and mule , which have no understanding .

THE HYPOCONDRIACAL , HYPOCRITICAL AND COUNTERFEIT MAN .

Tinnit : inane est .

Tinnit ; Inane est .

Is he who makes a great shew of sanctity and devotion , but hath Ps. 143. 5. Touch the mountains and they will smoak nothing of substance , sincerity , and solidity . Touch him , and he turns into smoak ; sound him , and you shall soon find him to be but a windy cask , Nahum , 20. 2. She is empty , void , and waste . 1. Cor. 13. 1. As sounding brass , or a tinkling cymbal . Mat. 6. 2. to the 16. Luke . 18. I am not as other men are . tunnd up with ayr , an empty eccho , a hollow noyse , a flatuous an● foolish nothing . He wilfully mistakes the means for the end , and places perfection in pompous forms , Pharisaical fashions , and external practices : If he prays , 't is in publick ; if he gives alms , he sounds the trumpet ; if he fasts , he disfigures his countenance ; if he seemingly punish his body , 't is to deceive more surely under the guise of sanctity ; finally , all his actions rather savour of self-satisfaction and hypocrisy , than have any sense of true piety . Yet he ever pretends to high lights of the Spirit , finds out new and unheard-of ways of walking with God , sleights all that is common , though never so commendable , and catches at all that is curious , though never so dangerous . Thus he loseth himself in his own Chymerical conceptions , and pretending to refine ancient piety , becomes puff'd up with secret pride and presumption , and grasps nothing but froth and vanity

THE SPIRITUAL , SUPERSENSUAL , AND PERFECT MAN ,

Is he who walks not in the wayes of this wicked world , nor follows the tenents of flesh , and blood , but of Reason , Religion , and Understand●ng . Rom. 8. per totum If you live after the flesh , you shall dy . 1 Cor. 3. 16. You are the temple of God , & Gods Spirit dwels in you , &c Rom. 8. 36 Ps. 44. 22. For thy sake we are mortified all the day long , &c. Coloss. 3. 5 His only end and aym is the Perfection of God's love in his soul ; his unwearied endeavours are bent against Satan , Sin , Sensuality , and all Selfishness ; his main study , is to make his body obedient to the Spirit , his Spirit to Reason , his Reason to Faith , and All to God ; and his daily practice is self-mastery and Mortification . And having ,

1. Trampled down the Man of sin ,

2. Layd a sure and solid ground-work of Devotion ,

3. He faithfully applies himself to fight under Christ's banner , and learns exactly the right use of his spirituall weapons ,

4. He carefully eschews his enemies Ambushes ,

5. He keeps himself to the continual practice of prayer , introversion , recollection , abstraction , annihilation , contemplation ,

6. He couragiously climbs up to the mountain top of Perfection ,

7. And lastly he sweetly reposes in divine love and Union ; as is more amply held forth in these following Treatises .

Galathians 6. 8 , 9 , &c. What things a man shal● sow , those also shall he reap● For he that soweth in his flesh ▪ of the flesh also shall reap corruption : But he that sowet● in the Spirit , of the Spiri● shall reap life everlasting . Psalme 125. 6.

They that sow in Teares , shall reap in Joyfullness .

Going they went , and wept , casting their seeds .

But coming they shall come with Exultations carrying their Sheaves .

●he INDEX of all the CHAPTERS of this Spirituall Conflict : OR , Arraignment of the spirit of Self-love and Sensuality :

● . I. WHerein Christian perfection consists : and of four things necessary to obtain it . pag. 1 ●ap . II. Of Diffidence or distruct of our selves . p. 10 ●ap . III. Of Confidence in God . p. 14 ●hap . IV. Of Continuall exercise : and first , that the Vnderstanding is to be carefully kept from Ignorance , and from Curiosity . p. 20 ●hap ▪ V. Of the will : and the end to which we are to direct all our actions . p. 29 ●hap . VI. Of a two-fold Will in man : and the continuall combat between them . p. 38 ●hap . VII . Of the fight with Sensuality : and of the inward way of the Will to acquire Vertues . p. 43 Chap. VIII . What he must doe , who feels his superior Will or Rcason , overcome by his Sensuality . p. 52 Chap. IX . That we must not avoid the occasions of the combat● . p. 57 Chap. X. Of th● fight against suddain temp●ations . p. 60. Chap. XI . Of the fight against our flesh , and fleshly Concupiscence . p. 64. Chap. XII . How to fight against slack● and negligence . p. 7● Chap. XIII . How to govern our S●suality . p. 7● Chap. XIV . Of the order to be observed ● fighting against our enemies . p. 10● Chap. XV. What course he must take w● is conquered , and grievously wounded ● his enemies . p. 10● Chap. XVI . That wee should keep o● hearts ever quiet and joyfull in our Lord ▪ p. 10● Chap. XVII . That pious purposes ●● sometimes the deceits of the Devill ● hinder our progress in vertues . p. 111 ▪ Chap. XVIII . How the Devill endeavou● to draw us from the way of vertue . p. 11● Chap. XIX . How our Enemy endeavours to make our vertues instrumentall to our ruine . p. 144. Chap. XX. That we must never flatter our selves , as having subdued our enemies , but must often return to our wonted exercises , as if we were yet Novices in this Spirituall Conflict . p. 199 ▪ Chap. XXI . Of Holy Prayer . p. 200. Chap. XXII . What inward ( or Mentall ) Prayer is , and what Contemplation ; and the use thereof . p. 208. Chap. XXIII . How we may joyn Contemplation to this inward Prayer . p. 211. Chap. XXIV . Of another manner of Prayer , by way of Meditation . p. 214. Chap. XXV . Of a way of Praying by the intercession of the Blessed Virgin . p. 215. Chap. XXVI . How to pray and me●●tate by meanes of the boly Angels and heavenly Citizens . p. 219 Chap. XXVII . How to meditate upon the holy Crosse , and Christ our Saviour banging thereon , to excite and move our affections . p. 222 Chap. XXVIII . Of sensible devotion : as also of spirituall drynesse and desolation . p. 236 Chap. XXIX . That the worthy frequenting of the most B. Sacrament , is an esficacious means to conquer our passions . p. 245 Chap. XXX . How to excite in us affections of love , by the sacred Communion . p. 249 Chap. XXXI . Of spirituall Communion . p. 259 Chap. XXXII . Of Thanks giving . p. 262 Chap. XXXII● . Of the perfect oblation of our selves to our Lord God . p. 263 Chap. XXXIV . How to petition for Divine grace . p. 270 Chap. XXXV . Some short Observations concerning Meditation . p. 273 Chap. XXXVI . An exercise before the sacred Communion . p. 278 Chap. XXXVII . How we may devoutly offer up the sacrifice of the Mass . p. 281 Chap. XXXVIII . An exercise after the holy Communion . p. 286 Chap. XXXIX . A daily examination . p. 289 Chap. XL. Being a Conclusion of the whole work . p. 294.

Lord , we have fix'd our hopes on thee .

Then let us nere confounded be .

I Kings . 15 : 18. Thou shalt fight against them vntill their vtter destruction : ( With the four weapons of the Spirituall Combatant ; Diffidence of thy selfe ▪ Confidence in God , Continuall Exercise , and Devout Prayer .

THE Spirituall Conflict : OR , Of the Perfection of a Christian life .

CHAP. I. W●erein Christian Perfection consists : And of four things necessary to obtain it .

IF thou heartily and seriously The importance of this knowledg . desirest , ( ô dearly beloved in Christ , ) to reach the sublimity of Christian perfection , and to be truly united to thy Lord God , by becomming 〈◊〉 spirit with him , ( which is the most profitable employment , and the most excellent and divine enterprize imaginable ; ) It highly imports thee to understand in the first place wherein this perfection of spirituall life consists .

2. For some there are , who for Some place perfection in austerity . want of this necessary consideration , imagine that this high perfection is placed in leading an austere life , in the maceration of the flesh , in the use of hair-cloth , in much fasting , watching , and the like rigorous exercises , and bodily afflictions .

3. Others , especially women , judg Others in reciting many prayers . of their progresse in spirituality , by their daily recitall of many prayers , their assisting at many Masses , their frequent Confessions , and Communions .

4. And there are very many , ( ye● Others in their exact observance . even some of them , Religious and cloyster'd persons ) who perswade themselves that perfection consists in frequenting the Quire , in the exact observance of silence , and solitude , and in well-ordered discipline .

5. Thus some by these pious practices , All which are good means , but not directly tending to perfection . some by other externall exercises , tend to this desired perfection ; but are all wide of the direct way leading unto it : For though thes● outward and devout employmen● conduce very much towards the attaining it , yet in them alone , and their exactest observance , it consists not : Ti 's true , that the discreet use of them , is doubtlesly a forcible means to obtain the Grace of the holy Ghost ; to fortify us against our fleshes frailty ; to shield & arm us against the deceits and assaults of our common and cruell enemy : and finally to perform our practices of piety ( especially whilst we are new-champions and Novices in this spirituall conflict ) with more sweetnesse and alacrity : Yea they produce plenty of fruits to them also who are well-experienced and skilfull combatants in this holy warfare ; who therefore afflict their body , because it hath been instrumentall ● the offence of their Creatour ; ●herefore love silence and live in so●tude , to shun all ocasion of sinne , ●nd to attend their heavenly me●itations with more quiet and tran●uillity , being untangled from the ●orlds impediments ; they are de●out and diligent performers of the ●ivine office ; they are fervent and requent in works of charity , in prayer , and holy Communion ; and all this for no other reason than God's honour and Glory , and to unite themselves to him , by the sacred bonds of sincere affection .

6. Yet they who rest here , and And they that rest in these lower exercises are in great danger ; place their end in these outward exercises , do oft times endanger their own Salvation ; and this not by reason of the exercises themselves , ( which are truly and naturally holy , and warranted by the practice and example of many great and glorious Saints , ) but for that they are so totally attentive to these lower exercises , as they leave their inward man in its naturall affections , and unrescu●d from the snares of the devill . For the deceitfull fiend , finding them gone astray in following their affections to those devotions , gives them not only peace but also pleasure in the pursuance of them ; they seeme to tast they very sweets of Paradise , yea to walk and talk with God , and heare his divine whispers in their Souls ; such is their vain perswasion ! And are somtimes so absorpt in their curious and deep fancies of meditation , that they conceit themselves even separated from the world , sever'd from all creatures , and rapt into the third heaven .

7. But how dangerously all such As may appeare by the rest of their actions , Souls are deceived , and how wide they are strayed from the right way of perfection , will easily appeare by the rest of their actions : For they are commonly very singular , curious , censurers of their neighbours lives and conversations , and prone to murmur at their proceedings : And when themselves are advertised of their own errours , or never so litle hindred from their accustomed exercises , ( which they frequent chiefly for fashion's sake , ) or barr'd from the ordinary use of the Sacraments ; you shall presently perceive them fall into passion , unquietnesse , and despair .

8. And if it pleaseth God , ( to the And especcially by their want of resignation in time of affliction . end they may truly understand their own state , ) to send them some infirmity , or permit some tribulation to befall them , ( for such trialls are his touchstones , whereby he proves his servants sincerity , ) O how soon shall you discover the false foundation whereon they built the edifice of their feigned devotion ? how rotten is their inward man , and how full of secret pride ? For they refuse to resigne their wills , and to humble their hearts under God's powerfull hand , in all the changeable courses of prosperity and adversity : They will not , according to the divine example of God's humble suffering Son , subject themselves to all creatures , nor take their seeming enemies , ( that which truly they are ) to be their true freinds , as being instruments of God's goodnesse , pomotours of their perfection , and helpers in the reformation of their unmortified passions : which is an evident signe of their dangerous state . For the eyes of their souls are dazzled and corrupted by gazing upon these outward actions , ( though good , ) arrogating to themselves , I know not what degrees of perfection ; and from thence falling into self-conceit , they judge rashly , and contemn others . Nor can they be recalled or cured , unlesse God himselfe strikes strongly at the doore of their hearts , and dissipates the darknesse of their interiour with the divine rays of his gracious light ; making them see their own danger , and seeke the remedie : For a great and manifest sinner is more easily reclamed , than a seeming Saint ; whose secret iniquity , is shrouded under the appearance of vertue and piety .

9. Thus then it is manifest unto True perfection therefore , consists in the knowledg of God and our selves . thee , ( ô my beloved , ) that spirituall perfection consists not at all in the aforesaid practices and perswasions . Know therefore that it is placed in no other thing , than In the true knowledge of Gods goodnesse and greatnesse ; and of our own basenesse , miserie , and nothing , and of the pronenesse of our naturall affections to all malice : Also , in the hatred of our selves , and the love In the love of God , and hatred of our selves ; In resignation to Gods will , and denying of our own . of God : And lastly , in the absolute denying of our own will , and entire resignation of it to the divine will and pleasure : That is , that we totally submit our selves , not onely to the Almighty God , but even to every one of his creatures for his sake ; and this for no other end , than onely to please his divine Majesty , who deserves to be purely served , highly honoured , perfectly praised and glorified by all .

10. This is the Abnegation which All which Christ hath taught us by word and example . Christ our saviour so often inculcated ; This is the Obedience , to which God's sonne invites and directs his faithful followers , both by his words and by his example ; This is the desirable Crosse , which his diligent servants are to lay on their shoulders , and so follow the steps of their Saviour ; This is that love , which our Lord so seriously , frequently and carefully recommended to the whole world , and especially to his Disciples , as his particular friends and children , after his last supper .

11. If then ( my dearly beloved ) thou intendest to attaine to this high And we must also do it , if we mean to purchase victory . perfection ; thou must use violence to thy selfe , and vanquish thine own affections both great and small ; thou must affect this fight , and instruct thy mind to wage this holy war. For the crown of victory is conferred only upon the stout and lawfull combatants . Nor is there any thing more glorious to our selves , or more gratefull to God .

12. For as this battell ( we now treat of ) is the greatest , and of most difficulty ; so is the ensuing victory most glorious to our selves , and most gratefull to God : in so much as if thou overcommest , subduest , mortifiest , and rootest out thine own disordinate and unruly affections ; thou offerest up to God a more agreeable sacrifice , than if ( neglecting this ) thou shouldst whip thy body till it were embrued in it's own bloud , or fast beyond the austerity of the strictest Anchorites , or convert thousands of Infidels and sinners to Christ's faith and perfect pennance : For though the conversion of souls bee in it self more dear to our Lord God , than the renouncing of our own wills in small matters , yet it is thy part to will and do that chiefly and most carefully which Hee most strictly requires of thee : And this is undoubtedly the serious mortification of thy untamed passions , wherein thou shalt better please him , than in any other highest and holiest employment .

13. Being thus instructed , ( ô dearly But to obtain it , we must provide four necessary weapons . beloved , ) wherein Christian perfection consisteth ; and that to obtaine it , thou must adventure upon a cruel and continuall warre , if thou intendest to be a conquerour : It befits thee like a stout Christian champion , to arme thy-self with Four necessary weapons ,

which are , 1. Diffidence of thy self . 2. Confidence in God . 3. Continual exercise . 4. Devout prayer .

Of all which weapons , I shall ( by Gods assistance ) now briefly treat , according to their several orders .

CHAP. II. Of the diffidence , or distrust of our selves .

THis diffidence of thy selfe , may be obtained by three manner Distrust of our selves , which is gotten ; First by a deep sense of our own nothing . of wayes : First , by a deepe sense of thine own basenesse and misery , truly acknowledging that of thy selfe thou canst not doe the least good thing : For man can no more effect any good or meritorious work by his own power , than a stone ( if I may say it ) is able of it-selfe to ascend upwards : and he hath almost the like inclination to evill , as a heavie stone hath to the Earth's centre .

2. The second way to get this self-distrust , 2. By Prayer . is to demand it of him , whose gracious gift it is , with humble and earnest prayers : And to prevail in thy petition , thou must first yield that thou truly wantest it , and that of thy self thou canst never attain to it : and thus totally naked , present thy prayer with a constant faith , and a couragious hope to be heard , and to obtain this desired diffidence of thy self . But let thy prayer encrease in dayly fervour , and expect with perseverance the divine pleasure in the grant of thy petition : and then be confident , it will sooner or later be granted unto thee .

3. The Third is , That as oft as thou 3. By often reflecting upon our own weaknesse . failest and fallest into sin , thou presently turn thy soules eye toward thine own basenesse , misery , and inabilily to act any thing that is good ; for untill this be truly known , and humbly acknowledged by thee , never hope to be secure from falling .

4. Whosoever therfore aspi●es to And this self-knowledge , is leston mus● needs be learn'd . a blessed union with the increated verity , must first study this necessary lesson of selfe-knowledg : For God permits the proud & presumptuous to fall sometimes into some grievous sin , that so they may be forced to confesse their own frailty , and impotency : and according as their pride is greater or lesse , so is their fall more or lesse grievous : in so much , as if there were no pride in man , ( as there was none in the sacred Virgin Mary ) there should likewise be no fall into any sin .

5. Wherefore presently upon thy And we must bee carefull to rise speedily after our fall . fall , hasten thy thoughts to an humble reflexion upon thine own nothing ; beg instantly and ardently of thy Lord God , his true and inward light , to see thy own frailty and infirmity , and to keep thee from more dangerous fallings for the future .

EXPLICATION .

THis distrust of thy selfe ( my The great necessity of this distrust in our own strength , dearly beloved ) is so necessary for thee in this combat , that without it , thou canst not onely never hope to obtain thy so-much-desired conquest over thy enemies , but not so much as to surmount the least of thy passions or imperfections . Thou art therefore seriously and frequently to reflect upon the corruption of is inforced by the corruption of our nature ; thy naturall inclination , which makes thee apt to conceive a good opinion of thy selfe and thine own actions , and to perswade thy selfe that thou art something , when as indeed thou art nothing at all . Weigh further And the weaknesse thereof ; the vanity and presumption of such self-conceits , and the weaknesse of thine own forces ; and consider how And by considering how this acknowledgment pleaseth God , and how much presumption displeaseth him . displeasing the one is to the divine Majesty , and how pleasing the other ; for our Lord loves a free confession of our own frailty , and a reall acknowlegment of our totall dependancy upon his power and providence , from whose bounty and benignity all grace and goodnesse is derived into our souls ; since being left to our selves , we can neither think nor act any one thing which hath the least degree of worth or merit .

Wherefore study well this first Thou art therefore to study this fundamentall lesson . and fundamentall lesson , as being a matter of highest importance , and yet the work of God's holy hand , which he teacheth his deare freinds , sometimes by his heavenly inspirations , other times by permitting them to fall grievously , and to bee tempted violently , and by other wayes unknown to thy selfe : and be sure to make serious use of the three proposed ways in the precedent chapter ; by the due performance and practice whereof , and thy concurrence with God's never-wanting grace , thou mayst confidently hope to attain it .

CHAP. III. Of Confidence in God .

THou seest then how usefull and needfull this Self-distrust is : but yet if thou enterest the field to fight with that onely weapon , thou must look to be either speedily vanquish'd , or basely put to flight . Wherefore having fitted thy selfe with this first armour , Distrust of thy selfe ; let thy 2 Confidence in God , which is obtained next diligence be imployed to get a pious Confidence in God , begging , hoping , and expecting from him all good , and help whatsoever . In obtaining whereof , make use also of these three advices .

2. For first thou art to crave it instantly , 1 By prayer . and ently and humbly of the divine Majesty .

3. Then , thou art to consider his 2 By considering the divine power , wisdome and goodnesse , by which he can , knowes how , and is willing to help . wonderfull power , and contemplate his infinite wisdome , from whence thou wilt conclude , that nothing is either impossible to him , or difficult . Then weigh his boundlesse goodnesse , which is ever ready to poure plentifully upon the● all necessaries for thy spirituall proficiency , and all things usefull for thy gaining an intire victory over thy enemies . For how can it be possible that this holy and heavenly Shepheard , who for full thirty-three yeares space hath so carefully run after this stray'd sheep , so lovingly recall'd her home to himselfe ; so painfully sought her , and so dearly bought her with the price of his bloud , and losse of his life ; should avert his eyes of compassion from her when shee cryes , calls , and converts her self unto him ? Oh , how can he forget his own promise , and not lay her upon his sacred shoulders , and celebrate a Feast of joy and jubilation with his heavenly Citizens for her happy reduction ? Or who can imagine , that our loving Lord God , who so much desires to dwell in our hearts , and feast in our souls ; and to this end , is ever knocking at those doores for admittance , that so he may replenish us with the Heavenly Treasures of his graces ; should then shut his eares , when we open to him our hearts , or should refuse to give us admittance , when wee humbly and earnestly invite him to our banquet ?

4. And thirdly , For the obtaining 3. By meditating upon holy writt . this holy confidence and trust in God ; make use of the infallible truth of sacred Scriptures : which frequently and manifestly tell thee , that who so place their Confidence in their Lord God , are never confounded .

5. There is also another way to get this Distrust of our selves and An other means is by thinking on our own frail●y , and Gods omnipotency at the beginning of each action . Confidence in God ; Which is , never to set upon any work , before thou first makest reflection upon thine own frailty , and thy Lords omnipotency . For if thou observest not this order in the beginning of thy enterprises , thou shalt find thy self oftentimes deceived , even when thou thinkest to have undertaken them in the best manner : because pride and presumption are so inherent in our nature , that our whole live's diligence , is scarcely sufficient to drive them out ; and therefore thou must so order thine actions , that still the thought of thine own nothing , and God's all sufficiency , and readinesse to assist thee , goe before them . And here , look diligently to thy selfe , that thou be not deceived : For oftentimes when thou imaginest to have truly attained to this Diffidence in thy selfe , and Confidence in God , thou art farre short of it ; as thou mayest easily perceive , by the remaining motions of thy mind , and frequent fallings into imperfections : Whereby we shall not be foolishly dejected at our frequent fallings . For if these relapses make thee sad , unquiet , and in a manner desperate of thy spirituall progresse ; it is an evident signe that thy confidence is in thy selfe onely , and not in thy Creatours goodnesse : And if thy sadnesse and despaire be great , great also is thy confidence in thy self , and litle is thy trust in God ; as on the contrary , if thou hast a true distrust of thy own selfe , and a perfect confidence in God onely , thou wilt not much marvell at thy own frailty , nor be vainly dejected at thy frequent fallings , which proceed from thy own weaknesse , and therefore hinder not thy confidence in God's goodnesse . So that thou wilt conceive a holy anger against thy self for thy sinnes , and with an humble sorrow for thy offence , wilt trust hereafter lesse to thy self , and more in God ; and with a new-enkindled zeale , and greater courage than before , wilt follow thy begun enterprize to get the victory in this spirituall warfare , and pursue thy enemies even to death .

6. And would to God these A necessary caveat for all spiritual people . truthes were diligently div'd into by some , who seeme to bee spirituall ; and yet they no sooner fall into defects , but they presently become impatient , and cannot be quieted , till they have recourse to their ghostly Father , rather for their own solace , than for any true devotion : when as the prime motive of their comming to him should be to purge their soules from sin by absolution , and to obtaine new strength against their enemies by the sacred Communion .

EXPLICATION .

AS we can promise to our selves By God's assistance we can do all things . nothing but faylings & fallings , because we are of our selves nothing ; so also we may certainly promise to our selves from our God an intire victory over all our enemies , if we arm our hearts with a lively confidence in his divine Majesty . But Wherein many are deceived , many deceive themselves in supposing that the pusillanimity and disquiet following their fall , is an effect of virtue , because it is accompanied with a displeasure for their offence ; when as indeed it springs from pride and presumption , and is founded in selfe-confidence , and conceit of their own strength , to which they too By reason of their pride and presumption in their owne strength . much trusting , find by the wofull experience of their fall , that they are truly weak , and really nothing , and thereupon they become troubled & astonished , as at a new thing ; and so lose their courage , seeing that prop which sustained their vain confidence , fallen down to the ground . But this befalls not them who are truly humble ; For they confiding in God alone , nothing presuming of themselves , when they chance to fall into any fault , feele indeed a true grief in their souls ; but are neither disquieted nor astonished , seeing clearly ( by the light of truth ) that this proceeds from their own misery , frailty , and presumption .

CHAP. IV. Of continuall exercise : and first , that the Vnderstanding is carefully to be kept from Ignorance , and from Curiosity .

IT hath been hitherto declared , The third spirituall weapon , is continuall exercise ; how much this Distrust of our selves , and trust in Gods goodnesse , help us on , in our spirituall conflict : But they alone are yet insufficient to gain the victory , and keep us from relapses ; and therefore besides these two , a third weapon is necessary , which we above tearmed Continuall Exercise ; and this chiefly consists in the rectified use of our Understanding Which consists , in the right use of the understanding . and Will.

2. First therefore the Understanding is to be carefully kept from two great evils , Ignorance , and Curiosity : From Ignorance , that it may bee pure and cleare , and so we may The understanding is to be kept from Ignorance , see what is necessary for the taming of our passions , and overcomming of our affections .

3. And this light may be obtained two manner of wayes : First and chiefly by earnest Prayer , invoking First , by prayer , and imploring God's holy Spirit to infuse this light into thy soule . Secondly , Secondly , by a diligent search into our owne actions . by daily practice of a profound and accurate search into all thine own actions and affairs ; not only as they appeare outwardly , but rather as they are truly in themselves . Doe but make tryall of this exercise for a time , and thou wilt come easily to understand what things and actions are good , and what are evill ; as also what are truly good , and what are onely in shew , promising much by their outward splendour , but performing indeed nothing , nor any way conducing to the quiet of thy conscience .

EXPLICATION .

THis point , [ which is , to estimate This search into all things according to their true worth , will open our eyes to see the meanesse of all worldly vanities . all things according to their true and reall worth and goodnesse ] being well practised , will open our eyes to see the poornesse of all such toys which worldlings most desire and delight in ; It will shew us , that earthly honours and pleasures , are meer vanities and afflictions of spirit ; That injuries , infamies and affronts , patiently suffered , are the harbingers of true happinesse and glory ; That afflictions are indeed freindships , and that seeming crosses are followed with certain contentments ; That to despise the world , is better than to be master of it ; and that to be willingly obedient for the love of God , to the meanest creature , is a more magnanimous action , and the signe of a more generous spirit , than to command the greatest Kings ; That the humble ackowledgment of our own nothing , is more acceptable to the divine Majesty , than to dive into the height and depth of all sciences ; That to quel and conquer our owne appetites and imperfections , though they be never so small , merits more praise , than to force the strongest holds , than to triumph over the greatest armies , than to worke the greatest miracles , or raise the dead out of their graves . All which things , and others of like nature , are not sincerely discerned by us , because before we enter into our selves to weigh them well as we ought , and as they truly are , we permit our fancy to be prevented , prepossessed , and surprized , with some sensuall affection towards them ; which so darkens and dimms our understandings , that they are rendred uncapable to judge of those objects rightly and impartially , as they should , and they truly deserve .

4. Wherefore give an attentive Text. A necessary caveat ; to keep the will from fixing it's love care ( ô dearly beloved ) to what I shall now tell thee , for it will much further thee to fight successefully : The means to know the true nature and properties of all things , which occurre in thy daily transactions , is by taking speciall care to keep thy Will pure and free from all motion of love and affection , which looke not directly upon God himself , or upon the means leading unto him . For to the end thy Vnderstanding may rightly distinguish good from evill , it must first consider it , before thy Will hath made it's election or Untill the Understanding have first pondered the object . reprobation of it ; because when the Will hath fastned once it's affection upon the object , the Vnderstanding is hindred from comming to a true knowledg thereof ; by reason that the consent of the Will intervening , leaves it so involved and obscured , that it appeares farre fairer to the Vnderstanding , than it is in it self : And hence it happens , that the object being thus falsly represented to the Will , becomes too too passionately beloved and embraced , without the due enquiry of its reall goodnesse : And by how much the desire or love of the Will is more vehement ; by so much the Vnderstanding is more grosly clowded in its judgement ; and being so deceived invites the Will to a● encrease of affection towards it . So that these too cheif powers of man's soul , miserably deceived and misled , walk continually as in a circle , from this darknesse into others , and fall from one great errour , into others more grievous .

5. Take heed therefore of fastning thy affection upon any thing And the same caveat is necessary also in holy things . whatsoever , before it be wel weighed and examined by the Vnderstanding , and recommended to God in prayer ; that so thou maist truly discerne , whether it be good or evill . And to this I exhort thee , not only in all indifferent things , but even in them also which are good and holy ; for though they are evidently good in themselves , yet they may prove otherwise to thee by reason of some circumstance of time , place , measure , or obedience : Whence it often happens , that many have endangered themselves in their most laudable and holiest exercises .

6. Thou must also warily retain The Understanding is to be also weaned from Curiosity , thy Vnderstanding from Curiosity ; lest it draw that into the soul , which may retard it in the intended purchase of victory . For a curious enquiry after earthly things , which are impertinent to thy spiritual purpose , though it may bee sometimes permitted , yet , t is generally the poyson of the spirit : Restrain therefore thy Vnderstanding to thy utmost , and strive to make it simple and foolish . And made simple and foolish to worldly things . As for the changes and chances in the world , whether they be great or small , if they concern thee not , consider them not . And when thou needs must heare or behold them , let thy Will alwayes contradict them . Yea even in the knowledge of heavenly things , be sober and humble , and content thy self in the onely desire to know thy crucified Saviour , and his blessed life and death . Abandon all other things ; for so thou shalt yield to thy Lord a most gratefull service , who puts them into the list of his best freinds , that desire no more knowledge than what is sufficient to inflame their hearts in the love of his goodnesse , and hatred of their own wickednesse , for in the search of all other knowledg , nothing but self-love and a certain pernicious pride , lyes secretly lurking .

7. If thou thus weanest thy Vnderstanding How highly this conduceth to perfection , from these curiosities , thou shalt happily escape many ambushes of thy enemies : For the wicked spirit , marking the unchangeable will and resolution of those travellers tending to spirituall perfection , not to yield their consent to sin ; layes his crafty plots first against their Vnderstanding , that so he may by little and little get the mastery And how cunningly the devill plots against i● , over it , and the Will together . To this end , hee suggests to the learned and sharpwitted , sublime and subtile conceits ; that they may think themselves already united to the divinity , & so forget themselves , and give over the correction of their own consciences , the resignation of their wills , and study of their own nothing : And thus they are insnared By suggesting pride to our understanding ; with pride , and make to themselves a certain Idoll of their own wisdome in their Vnderstandings ; and are so highly puffed up and perplexed in these vain thoughts , that they now perswade themselves , not to stand in any need of others counsell or direction .

8. O the danger that these souls Which is far more dangerous , and more difficulty cured , than that of the Will . are in ! and how hardly are they cured ? by reason that the pride of the Vnderstanding is far more perillous than that of the Will : For hee that is proud onely in Will , omits not all obedience , but submits his judgement sometimes to others , which he preferres before his own , and beleeves it to be better : But he that is puffed up with the pride of his Vnderstanding , and assuredly believes his own opinion to be better than that of others ; ah ! what hope is there of his cure ? How shall he be brought to submit to anothers judgement , when as he thinkes himself the wiser man ? For when the Vnderstanding ( which is the souls eye , and should both see and correct its secret pride , ) is it self blind , and blowne up with presumption ; when light it self is become darknesse , and the very Rule crooked , thou easily conceivest what followes , and what the end of those things is like to bee , which depend upon such principles . Wherefore take timely care to prevent this pride , before it pierce thee to the marrow ; yeeld not up the reins to thy understanding , but subject it to counsell , and submit thine owne sense to others judgements ; become a foole in thy own conceit for the love of thy Lord , and by this means thou shalt bee wiser than Salomon .

CHAP. V. Of the Will : and the end , to which we are to direct all our actions .

IF thou desirest ( ô dearly beloved ) 1. A will to do well , sufficeth not : to become one spirit with thy Lord God , 't is not enough to have a pious and prompt will to doe good works ; but even that good thou doest , must ( by his divine help and motion ) be totally referred to Gods honour , and to please him onely . In But our actions must be performed only to please God . this thou must look to have a strong conflict with thine own nature , which in all her actions and omissions seeks her own commodity and complacence , especially in things spirituall : Hence it is , that when any good thing is proposed to be performed as from Gods will and pleasure , shee readily undertakes to perform it ; but yet not as a thing pleasing to God , or proposed by him , but rather because she considers the commodities and content which man reaps by doing the will of God .

2. Wherfore , to the end thou Which that thou maist attain to , maist wrest thy selfe out of this dangerous snare of the Devil , and pernicious stumbling block cast in the way of perfection ; and by degrees get a custome to doe or not to doe , because God will have it so , and with an intention to please him only ( who should be the entrance and end of all our actions ; ) listen diligently to these following advices .

3. When a thing is presented unto Apply thy understanding to Gods will , thee to bee performed , which is agreeable to the divine Will : first lift up thy Vnderstanding unto God before thou appliest thy Will to execute it ; thus thou shalt clearly discern , that it is his divine pleasure thou shouldest perform it ; and that thou shouldst doe it solely for his Honour and good liking : And that thy will is drawn and moved by the divine will to effect this work for this onely end and intention , because God will have it so , for the honour and glory of his own most sacred Majesty .

4. So likewise , when thou wouldst omit or refuse the things not willed And take heed of being deceived ; by God ; resolve not rashly upon this omission , untill thou hast directed the eye of thy Vnderstanding to the divine will ( as is even now declared . ) And take particular care over thy self , lest thou bee deceived ; because it may many times seem to thee that thou actest or omittest this or that , for Gods will and pleasure , when indeed it is otherwise ; for because nature is subject to seek herself . nature doth so secretly seek her selfe in our enterprizes ; that those very things , which thou thinkest please or displease thee onely for the love of God , are principally willed or refused for thy self-interest .

5. Wherefore in the very entrance into any action whatsoever , dispoile thy selfe to the utmost of thy power , of all intentions which hath the least mixture of this proper interest : nor doe thou adventure to act or omit any thing , till thou feelest and findest thy selfe inwardly moved , to begin and go on with it , for Gods onely will and pleasure .

6. But if thou wantest time and This intention of doing all for God , is to be alwaies made in the enterance to any work . leisure to make this intention , and to ponder the causes moving thee to doe or omit every work ; take care to do it when occasion gives thee permission ; and then from thy intention , to seek onely Gods good pleasure and honour in each one of thy actions and omissions : Now in other affaires , which admit of more deliberation , let this formall and expresse intention be made at the beginning of thy putting hand unto them : as also in things of longer durance , this intention is to be often renewed ; And to be renewed in the progresse of it , lest after right beginning , some crooked intention may chance to creepe into thy mind : And thus thou maist shun the secret deceits of thine own Nature , which is too prone to seek her-self , and to invert thy well-made intentions , and in stead of Gods honour , strike in for her own interest .

7. So that a champion who is not Lest self-love creep in , and so change & corrupt it . very vigilant in this doubtfull fight , may ( as you see ) often begin good works , and intend to perform them punctually according to the divine will & liking ; and yet afterwards , almost unawares , the same works may begin to please himself so much for his own sake , that he may wholly forget Gods glory and honour . And thus by little and little he may become so changed , bewitched , and abstracted , with the pleasure , profit , and honour , redounding to himself from these works ; that if these private conveniencies chance to be abstructed , by means of sicknesse or other accidents whatsoever , hee presently remains much troubled , contristated , and disquieted ; nor can he without great difficulty be drawn to his first pure Intention , of doing what God would have him for his only divine honour and glory .

EXPLICATION .

WHence it manifestly appeares , He that doth all things purely to please God , remains in perfect indifferency ; that he acted not as moved by God , nor was his intention purely for God : For whosoever followes Gods motion , and desires to satisfie him alone , fixeth not his affection upon one thing more than another , but is ready to have this , doe that , or leave the other thing , in what manner , time , and circumstance it pleaseth God : So that he remains in such an indifferency , that whether he hath it , or hath it not , he is equally pleased and pacified , alwayes quiet and content ; because however it falls out , he hath what he desires , and enjoyes the end he aimed at , which was no other , than And hath alwayes what he desires . to be conformable to his Lord God .

8. In all thy actions therefore , and omissions , carefully cherish this Text. Therefore this right intention is of high importance , right Intention ; for it is not to be expressed , what strength , efficacy and comfort it will afford thee ; in so much as the very least and meanest thing thus performed , ( to please God , and for the honour of his name , ) are of more merit and higher value in his sight , than the most heroicque works which are done without it .

EXPLICATION .

BUt if sometimes the disposition 9. This purity of intention may be kept even in things aiming at our own good . of thy soul seems to call upon thee to act any good thing which points more directly at thy own good than Gods onely glory ; [ as , To avoid eternall punishment , or to obtain the blisse of Paradice : ] Yet even in this also thou mayst propose to thy self this perfect end of the divine will ; who is well pleased that thou shouldst not descend into hell , but enjoy his heavenly Kingdom : And thus thou wilt keepe alive in thy And it puts such a worth upon our actions , heart this holy motive upon all occasions whatsoever , of the importance whereof , I need not enlarge this discourse ; It being most certain , that as the most holy and heroique That the best action without it is lost , and may be sinfull ; And the smallest action with it is most acceptable to God . work becomes not only defective and utterly lost , if it be not done for a good end , but may become even sinfull if it's end be sinister : So on the contrary , the smallest and least action , hath an inestimable price and value when done with an intention looking simply upon God , and his good will and pleasure ; in so much , that a single penny bestowed on the poor , is more acceptable to the divine Majesty , because it is given purely to please him ; than if the same person should liberally profuse all his temporalities for any other end whatsoever , as , to gain thereby the joyes of heaven ; though this end is not only good , but very much to be desired .

10. This exercise , ( of accommodating all our actions purely and onely to please God , to sigh alwaies after God , to seek God in every thing we doe or omit , and to aspire perpetually to God with lively and lovely affections , as to our most amiable and only good , which deserves in himselfe that all rationall creatures should honour , serve , and love him above all other things , ) may seem at first very difficult , but use will render it If this excercise seem hard at first , yet use will render it easie , facile ; and the frequent consideration of Gods infinite worth , will so inflame the Wil in the production of the aforesaid acts of fervour and affection , that we shall with much ease and speed get a habit of doing And soon beget a habit in our souls ; all things for his onely sake and respect , who only deserves it . To which also the ensuing reflexions upon our own obligations to do it , will not a little conduce .

11. For who can choose but be Especially if we consider , perswaded to search and will Gods pure honour , with an intire resignation to the ordinances of his divine How dearly our Lord hath loved us . providence in all things , if he often call to his remembrance , how much he hath first honoured and loved him ? As in our Creation , hee made Which appears in our Creation , Redemption , us of nothing to be like himself , and produced all other creatures in order to our service : IN our Redemption , he sent no Angel , but his onely Son to pay our ransome , not by the corruptible value of gold and silver , but by the infinite price of his own precious bloud , and by his dolorous and disgracefull death . IN our Preservation , Preservation , each houre and moment , fighting our battails for us against our enemies , preventing and accompanying us with his heavenly grace , and leaving with us his deare Sonne , alwaies ready for our support and sustenance in the Holy Sacrament of the Altar , THESE verily And many other benefits , and many more , are evident tokens of the high price he puts upon our meanesse and misery , and of the love which our great Creatour bears to us his poore and caitif creatures ; and are in themselves such inestimable benefits , that none but Which are so great , that none but God himselfe can comprehend them . his own divine understanding is capable to comprehend the least thereof : And how much then are we bound in exchange , to doe for so excellent a Majesty , who hath done such things for us ? For if worldly Potentats , receiving honour from private persons of lowest rank , think themselves bound to return them reciprocall honour , what ought our vilenesse endeavour towards the supreme Monarch of the Universe , who so highly courts and cherisheth us .

CHAP. VI. Of a two-fold Will in man ; and the continual fight between them .

THou must take notice ( my dearly 2. Wills . Rationall , and Sensuall . beloved , ) of two Wills in man : The one of Reason , which is therefore called Rationall and superiour ; The other of Sense , and so is named Sensual , inferiour ; and sometimes , sensuality , appetite , concupiscence , flesh , passion , and the like . And though each one of these is in man ; yet because the use of Reason truly makes us and denominates us men , wee should never own any thing , which our meere sensuality dictates , till our superiour and rationall Will gives her joint consent .

2. From this diversity springs all The Rationall is seated between Gods grace , and our sense . our spirituall conflict : For our superiour Will and Reason being middled between Gods Will , which is above it , and our Sensuality , which is under it , still tempting and enticing it to naughtinesse : therefore both of them , that is , Gods Will and our own Sensuality , strive to get this our rationall Will , to side with them , and sometimes that , othertimes this , renders her subject and obedient to them .

3. But this battail is of no great And the truly vertuous persons yield promptly to Gods will , difficulty to them who are either truly vertuous , or downright vitious . For they who are vertuous , come no sooner to the knowledg of Gods holy will , but they presently yield their consent , and bridle their brutish sensuality : And the wicked do And the vitious to their sensuality . contrarily according to their appetite , checking the divine will which contradicts it . They therefore chieflly feele the brunt of this battail , ( especially at first , ) who have been great sinners , and are now resolved upon amendment , and to this end sever themselves from worldly and fleshly delights , the better to love and serve their Lord Jesus Christ for the future . For the inward feeling and strokes of Gods will , which their But they who of sinners are become converts have the greatest conflict ; Reason receives from above ; and the cruel contradictions and adverse motion of their Sensuality , which it must necessarily suffer from below ; are so powerfull on each side , that the poor Reason is between them both brought into extreme straits and perplexities .

4 , Wherefore let none think to Who must therefore resolve to beare patiently the losse of their pleasures . gain the victory , who is not instructed , prepared , and resolved to support patiently all such pains , as he shall endure in leaving his past pleasures : For this surely seems one of the chief causes why so few attain to true perfection ; because , feeling grief and trouble in the beginning of their conversion , and in the quitting of their depraved affections and desires , they stand not fast to their resolutions , but yield to their enemies , who treacherously invade them , not making manlike resistance with the sword of Reason ; but rather like cowardly souldiers , they skulke away , throw downe their armes , yield themselves to the mercy of their enemies , and become againe their bondslaves who will now more than formerly tyrannize over them .

EXPLICATION .

ANd amongst these , one may Divers sorts of unmortified souls . pick out some , who indeed neither take away , nor detaine their neighbours goods wrongfully ; but yet have their affections fixt excessively upon them which they possesse justly : so likewise they will not purchase honours unlawfully , but they love and desire them passionately ; They will keep the commanded fastings punctually , but care not to mortifie their gluttony ; They will live continently , but are loath to leave pleasing company , which hinders their union with God , and greatly retards them in their tendance to perfection : From all which , and the like petty-affections , Whose affections are accompanied with much imperfection . it follows , that their good works are performed with a certain irksomnesse of mind , and are accompanyed with divers self-interests , and secret imperfections , yea with self-conceit and good liking of their own actions , and with a longing desire to be liked and loved by others : But all these , not only make no progresse in the way of spirituality , but even return backwards , and And who make no progresse in spirituality , are in eminent hazard to fall into their former follies ; because they are neither inamoured with true vertue , nor gratefull to their loving Creatour , who hath freed them from the tyranny of the Devil : They are moreover strucken with Ignorance and blindnesse , since they But are full of ignorance and blindnesse . neither understand nor see their ow● danger , but falsly and foolishly fancy themselves to be in a state of security .

5. And here thou mayst perceive a Text. A danger in the choice of spirituall exercises discovered . very perilous and pernicious deceit , which very few take true notice of : For many beginners in a spirituall course , out of self-love make choice of such exercises as are most pleasing to themselves , rather than most profitable unto their souls : when as indeed , they ought to begin with the knowledg of their own natural affections , and the naughty desires of their sensuality ; and to make their first and fiercest encounter with these enemies : and so long falling on and following this fight , till they be entirely subdued to Reasons Empire , as farre forth as in this life is possible .

CHAP. VII . Of the fight against Sensuality : and of the inward way of the Will , to acquire Vertues .

AS often as thou feelest thy self assaulted by the motions of 1 ▪ When Sensuality rebels ▪ thy Sensuality , convert thy minde quickly to thy Lord God , and resist manfully : And that thou maist become a conquerour in this combat , furnish thy self with these severall wayes and wards against thy foes . 1. Look presenly to thy reason that it cosent not . 2. Recall that motion again and again , and as often conquer it .

2. First , let the temptation be no sooner felt in the senses , but that thou forthwith put a precept of obedience upon the Superiour Will or Reason , that it yield no consent unto it . In the next place , when thou hast happily vanquished and discomfited any such temptation ; excite the same againe in thy self , and again repell it with the like fervour : Yea , do it yet again and again , that so often thou maist have occasion more zelously to hate it , to reject it , to contemn it : And this way is to be used against all temptations , and unruly affections of thy Sensuality ; except onely what concerns carnality : whereof hereafter in its due place .

3. Lastly , let it be thy exercise to 3. Produce acts of those vertues which are contrary to these vices . produce frequent and fervent acts of those vertues which are contrary to the temptations of these vices : For example : Art thou tempted to impatience ? Recall thy mind home into its inner roome , and thou shalt there perceive , that this temptation to impatience , doth incessantly strive and sight with thy Superiour Will or Reason , to terrify and drive it out of the field , or incline it to consent : Therefore thou must contradict and resist the said temptation with redoubled fervor of thy Reason ; and never leave off this resistance , till thou seest thine enemy conquered at thy feet , and become thy Captive .

4. Yet here thou art to be adver●ized , But beware of thy cunning enemy , who sometimes suppresseth these motions . that our enemy perceiving us ●o constantly and continually to op●ose our selves against his suggesti●ns , passions and affections , ceaseth ●ometimes ( out of his treacherous ●unning ) from stirring them up : And which is more , when they are ●aised , he sometimes suppresseth ●hem ; lest by the frequent fight of our Reason against them , we should get the habit of those vertues which are opposite to those passions .

5. It imports thee therefore to For then it is thy part to excite them . be weary , that thou lettest not slip this occasion of acquiring these vertues : And if thou hast made a truce with thy foe , and art at peace with thy passions ; yet reduce into memory thy past and overcome temptations ; and excite the ill suggestions which have formerly molested thee , yea and carry thy selfe so towards them , as if thou seemedst to consent , and yield them the victory : And with all marke the motives , arguments , & reasons suggested by thy enemie ; examin what he aimes at , what he would have of thee , and to what thou art inclined ; and when thou seest thy Sensitive part stirred up , and evill thoughts ascending , encreasing , and almost domineering over thy Reason , which is even readie to give her consent ; Then draw back thy foot , and violently excite good thoughts in thy soul in opposition to those evill suggestions , boldly denying them further entrance or longer continuance . And fight the battail over and over , so And to fight afresh with them , often and so long , till thou feelest in thy self , that thou art now a conquerour of thy selfe .

6. But we must yet furthermore Till thou gettest a perfect hatred against them . take notice , that though we have gallantly fought , and happily foyled our enemies ; we are in no security , till we hate them perfectly . And to excite , encrease , and perfect this our due hatred against them , we must so often ( as aforesaid ) stir them up , and provoke them to the combat , thereby to take occasion of contemning , despising , and abhorring them , ( that is our evil affections , ) with the greater indignation ; till we at length come to have a true and constant hatred against them .

7. Now , for the adorning of thy And the way to plant vertues , is to practice acts contrary to these defects . soul with vertures , the former fights and exercises against unruly passions , and evil affections , suffice not ; but thou must frequently and fervently undertake the practice of those affections , and acts of those vertues , which are contrary to those now-extirpated passions , and overcome vices . As thus : One gives thee occasion of impatienc● : It is not enough for thee to conquer and quell this motion according to the now-delivered doctrine ; but thou shouldst moreover desire , that the same person may , in the same manner , more & more move and molest thee ; yea , thou shouldst force thy self to feele content in that trouble ; and make resolutions to suffer more of the like nature , or greater of any other : And which is yet above all this , thou must constrain thy self to converse lovingly , speake sweetly , serve cordially that very person , whose occasion thus moves thee to impatience .

EXPLICATION .

THe reason why such contrary The reason why such contrary acts are so necessary , acts are necessary to perfect our vertue ; is , for that the root from which the vice buds forth , can by no other acts so fully be extirpated . Therefore , ( to continnue in the same example , ) although when we are sleighted and contemned , we yield not to the motions of impatience , but beat it down with the three forementioned weapons ; yet if we habituate not our selves to make this contempt pleasing unto us , and to rejoice therein , we shall never be freed and exempt from the vice of impatience ; which ( by reason of our naturall pronenesse to seek the encrease of our particular reputation , ) is founded in the abhorring Is , for that whilst the root of vice remains alive in us , it will still bud forth , and choak up our plants of vertue . of all contempt : And so long as this vitious root remains alive , it will be still putting forth , and make our vertue languish and droop , yea and sometimes choak it up : besides , that it puts us to perpetuall danger of relapses upon all occasions which are represented unto us : whence it is clear , that without the practice of such contrary acts , we can never obtain the true habits of vertues . And you are further to be instructed , that these acts must be so fervent , frequent , Therefore we must make many acts , contrary to the vicious habit , and numerous , that they may be capable to destroy totally the vicious habit ; which having got the possession of our heart by many vicious acts , must be thence extracted by many acts of contrary nature , that the desired vertuous habit may be let in and implanted . Yea , I That we may implant the habit of vertue : moreover advertise you , that more good acts are required to obtain a habit of vertue , than vicious acts to get the habit of vice , because those are not assisted , ( as these are , ) by nature corrupted with sin . I add to all this , that if the vertue which you practise , requires it , you are to make outward acts conformable to the inward : And these acts must be externall as wel as internall . Text. Which is indeed full of paine , but very full of profit . as , ( in the aforesaid subject , ) you must use words of love and sweetnesse ; and strive to find out , and lay hold on some occasion , of serving him , whom you take for your opposite and enemy .

8. And although these practises are full of pain , and seeme to be so coldly performed by thee , that thou perceivest them to goe against the haire ; yet omit them not in any case : For if they are painfull , they are also profitable ; making thee valiant and bold to fight these holy battails , & preparing thy way to the victory .

9. Thou art moreover to be advertized , And this diligence must be used al so against the least evill motions ; that not only these great and grievous temptations , and manifest wickednesses , are to be stoutly resisted ; but even the least and lightest passions and disordered motions : For these are but forerunners of the greater , opening the doore for them to steale in upon us and oppresse us at unawares , and so to precipitate us into all vices : And it oftentimes falls out with them , who sleight these petty temptations , and care not to use diligence in resisting them : that when they afterwards least suspect it , much more grievous suggestions , do suddainly , violently , and dangerously invade them . Yea , and against lawfull affections , when they are not absolutely necessary .

10. Lastly , thou must also resolve to skirmish with thy lawful affections , and deny thy selfe even in thy honest desires , when they appear not to be necessary : For this will render thee an experienced soldier in this spirituall warfare , and a most gratefull servant to thy Lord and Saviour .

11. And now I tell thee plainly , For this is the way to become truly spirituall . ( my dearly beloved , ) If thou wilt try and train up thy self ( in thy ghostly quarrell , ) according to this prescribed method ; thou shalt soone feel , ( Gods grace assisting thee , ) a happy and totall change into spirituality . But if thou wilt needs follow other exercises , though seeming most excellent , and performed with such present gust and sweetnesse , as if thou hadst the full and familiar conference and company of thy Crucified Jesus : never perswade thy selfe , that such delicious wayes , are the direct path to perfection .

12. For as our vices spring fo●m Because all vice springs from the yielding to sense , this fountain , that our superiour Will or Reason submits her selfe to the inferiour feelings of Sensuality : So on the contrary , Vertues are ingenerated in our souls , by due submission of this Will to the divine Will ; and And all vertue by subduing and submitting our Will to Gods . as our will can never be truly good and gratefull to God , ( though it receive from him never so holy and heavenly inspirations , and be driven by the impulse of his Will to all its works and omissions ) unlesse it consent to the divine operations within it self ; so it cannot be tearmed bad , and separated from God , though never so much tempted and troubled by the Sensuality , but only by consenting unto it .

CHAP. VIII . What he must do who feels his Superiour Will or Reason , overcome by his inferiour Will or Sensuality .

IF thou sometimes findest ( ô dearly beloved ) that thou prevailest nothing at all in the fight of thy Reason against sense ; because thou feelest not an efficacious ardour to root out ill affections ; Be not troubled , but stand As long as thy Reason consents not to Sensuality , fear not . fast , and still pursue thy fight with courage and constancy : For as long as thy Reason keeps her selfe from consenting to these motions of Sensuality , so long thou hast the better in this battaile , and art master of the field .

2. Nor is it necessary that all thy affections and motions of Sensuality do entirely submit to thy Reasons For victory consists not in feeling no motions , but in not yielding . empire ; neither doth our victory consist , in feeling no perverse passions in our Sensuality : But it sufficeth , that our Will and Reason ( though Sensuality storm never so much ) can alwaies act or omit , doe or not doe , will or desire , when , how , where , and as shee pleaseth : In so much as the Devill himselfe , and the whole world together , can never alter this our resolution .

3. And if it sometimes happen , But if thy enemies surprise thy reason , that thy enemies suddainly and violently rush in upon thee ; and so surprize thy Reason , as to give it no respite to have recourse to such wonted wayes of devotion , whereby it might suppresse these motions : Then briefly make use of thy tongue , and say : No , no , I beleeve thee not , I will none of thee , I will never consent unto thee . And so behave thy selfe in this exigent against thy inward foes , as one would do being oppressed unawares with outward enemies : For his sword prooving uselesse in his defence , he strives to step backwards , that so he may get ground and time both to draw his sword , and also to drive his enemy away therewith : And do thou in like sort , O spirituall champion ; first give back , thereby Then give back to gaine time and strength . to gain time to think upon thy nothing , and that of thy self thou canst never conquer thy cruell enemies : And then buckling up thy self with hope and confidence in thy God , who can do all things , make a gallant assault upon thine enemy ; saying , Lord help me , O my God give succour to thy servant ; O Jesu , O Mary , the most worthy Mother of my Redeemer , deliver me from this danger .

4. But if thou hast time to breath And if thou hast time , help thy selfe with consideration , upon it , then thou mayst support thy Will from consenting and yeilding , by the succour of thy Understanding : fetching strength from the Consideration of those means , which may help her against her enemies : As for example ; If a great and grievous Impatience hath laid hold on thee , ( by reason of some accident or affliction , ) in so much that it seems more than thou wilt or canst doe to beare or dissemble it any longer : help thy selfe presently with these following thoughts .

5. First , whether or no thou hast First , whether thou hast deserved this affliction . any way deserved , or given just occasion , that this adversity should befall thee : If so , rest contented , be no longer troubled ; for it is most just and equitable , that thou patiently beare the blow given to thy selfe , by If so , rest contented . thine owne hands : But if not , Then turne thine eyes to thy other sins , If not , think on thy former sinnes not yet fully punished . for which neither thy loving Lord hath yet chastised thee as thou deservest , nor thou afflicted thy selfe as thou oughtest : And thence conclude ,

Secondly , That thy m●eke and mercifull m●ker , hath exchanged either the eternall paine , which thou shou●dst have endured in Hell-fire , or else the temporall punishment , due to thee in Purgatory , into this easie and fatherly correction : And what then is more reasonable , than that thou embrace it , not only with a willing mind , but also with a gratefull acknowledgment for so bountifull a benefit . Yea , though they were ; yet selfe-denial and sufferance is the way to heaven .

6. Thirdly , But if thou thinkest , ( which God forbid thou shouldest ) that thou hast done sufficient penance for thy petty-offences : then refl●ct with thy selfe , that none can enter the heavenly Kingdome , but they must passe through the narrow gate of selfe-deniall , and of patience in tribulation ; for thus Gods holy Sonne himselfe , and all his blessed Saints ascended to their glory .

7. Fourthly ; Nay , put case thou And if there were another way , yet thy duty to God binds thee to chuse this , couldst find out some other way to get to heaven ; yet thou art obliged by the law of love , and duty , not to doe nor desire it : For the Sonne of God chose the way of thorns and crosses by which he would enter into his glory ; and this for thy love , and that thou shouldst imitate him , who left thee this exact pattern of perfect patience .

8. Lastly , know for certain , that As being most gratefull and pleasing to his Majesty . amongst all the pious motives and meditations , which thou makest use of in these or the like events and necessities , for the comfort and confirmation of thy Will ; this seems to be one of the most efficacious : To think what a joy and content it is to thy Lord God , how he likes and loves thee , when he beholds thee fight so stoutly for his sake . For nothing surely can be more gratefull to thy Creatour , than that thou kill , and cut up by the root , all depraved desires ; and plant true vertues in their places , and this meerely for that thou well knowest it to be his holy Will and pleasure .

CHAP. IX . That we must not shun the occasions of these combats .

ANd now ( my dearly beloved . ) 1. The way to get true vertue , is not to avoid , but to seek the occasions of combat . I adde to all these meanes hitherto mentioned for the acquisition of vertues , this as a short and certain memoriall : That thou neither feare nor fly , the offered occasions of fighting against thy passions . For if thou art desirous to have the habit of any vertue , ( as of Patience , for example , ) thy way is not to shut thy selfe up from conversing with men , or to shun those things , ( whether words , actions , or cogitations ) which move thee to Impatience . No , thou As for example , to get Patience shun not the company , must not shun them , I say , but seeke them out , desire them , and love their company and conversation who are the causes of this thy disquiet . And as often as thou shalt have occasion of intercourse with them , prepare thy selfe , and make ready thy Will to receive joyfully and endure patiently all tribulations and troubles , which they can any way bring upon thee . And this is thy onely way to accustome thy selfe to Patience .

2. In like manner , If thou art Or the imployment which is tedious to thee . weary of any work , which growes tedious and troublesome unto thee ; ( either for that the person who commands it displeaseth thee , or because it is of it selfe offensive , or that thou art thereby hindred from some other employment , which thou wouldst more willingly embrace ) yet omit it not upon any termes , but rather set sooner upon that work than any other , be it never so painfull or displeasing : And although the leaving it undone seems to settle and quiet thy mind , yet still see thou desist not from doing it : For thus thou shalt become more and more instructed in the way to get perfect Patience : Nor is that supposed quiet , at all solid , because it springs not from a heart sincerely purified from all disorderly passion .

3. And I teach the same lesson , And the same rule is to be applied to troublesome thoughts . concerning such thoughts ; as sometimes trouble and contristate thy mind : To wit , that thy aime be not utterly to expell them , but kindly to entertaine them , and treat them as gratefull guests ; because the trouble of their company , inures thee to the patient suffering of all contrarieties . And whosoever shall otherwise instruct thee , ( ô my b●loved , ) commands thee to fly that very thing in affliction , which thou seekest to obtaine by fighting ; that is , the vertue which thou desirest to gaine , by conquering thine enemies .

4. But yet a young , and unexperienced Yet a young Scholar , must be wary in waging this war ; Soldier in this spirituall conflict , must warily enter the list to wage this warre with wicked thoughts : and therefore I counsell him sometimes to oppose them , othertimes to exchange them for others , according as he perceives this or that way best profits him in the acquisition of vertues ; but never so But never desert the field . to fly from them and totally leave them ▪ as to seeke to be quit of all trouble and irksomenesse which thence ariseth ; For though by this flight , he cuts off the occasion of impatience , yet he gets no strength or constancy of heart , against the next rising motions thereof .

5. Whence it followes , that if the same Sergeants of Impatience doe at ●or then he will stil be unprovided . another time , seize on him ; he is soone terrified , and quickly conquered ; because he was unprovided of armes convenient for the combate ; that is , he had not fortified his mind , with customes , counsells , thoughts , and resolutions to keepe perfect patience in all events of Adversity . This way is usefull against all imperfections , carnality onely excepted .

And this way of warring , is very profitable , not onely against Impatience , but all other Imperfections ; ( the carnall still excepted , ) whereof shall be hereafter treated .

CHAP. X. Of the Fight against suddaine temptations and passions .

HE that is not yet accustomed to receive suddaine adversities and troubles with a calme countenance and quiet mind , may thus enure himselfe thereto : Let him first diligently consider them with his Vnderstanding , then earnestly desire them with his Will , and finally always expect them with a ready , resolute and prepared Minde .

2. The manner to ponder such First , thou art to ponder them in thy understanding , And foresee what is like to befall thee . adversities by the Understanding is this : Mark thine owne state , calling and condition , as also the place and persons where and with whom thou art like daily to converse : thus thou maist easily foresee what may probably befall thee , and how thou must carry thy selfe , and fortifie thy mind , against any suddain surprisall of thy passions . And if some accident not foreseen chance to happen , then besides this former strength already gained by that first resolution to bear all crosse events with an evennesse of mind , thou maist thus farther help thy selfe .

3. When thou perceivest that thou But if some other crosse happens not foreseene ; fly to the thoughts of Gods love and providence , art sleighted , scorned or any way injured ; presently enforce thy mind towards thy Lord and maker , and weigh his immense bounty and infinite love to thee : from which thought it will forthwith occurre to thy understanding , that he is the chief cause of this thy trouble and tribulation ; and that he expresly permits it to befall thee , that thou maist learne to beare it patiently for his love , and so maist draw nearer , and be more perfectly united unto him .

4. And after thou hast thus concluded with thy selfe , that it is his divine will and pleasure thou shouldest suffer it patiently ; then reflect thy thoughts back upon thy selfe , and begin to chide thy soule , and tell it : Ah , why strivest thou to cast off this crosse , which neither this nor Who sends it , or permits it , that enemy , but thy most loving Lord , and heavenly Father hath laid upon thy shoulders ? Then turne to the Crosse or calamity which presseth thee , salute it , praise it , embrace it , and receive it with all possible joy and alacrity .

5. And although the rising passions And be constant though almost conquered . be so unruly and violent , that they suffer not thy mind to elevate it selfe to God , but leave thee wounded , and almost vanquished ; yet persevere in thy well made resolution , and proceed on as if thou wert not worsted in the skirmish .

6. But amongst all the remedies But the best remedy against suddaine motions , is to cut off their causes . against these sudden and unexpected motions , this seems most effectuall ; To take away timely the cause from whence they proceed : As , If thou feelest thy mind much troubled , when thou canst not obtain such a thing , which thou affectest : presently , away with that love to it , exclude that thing from thy mind . But if thy trouble and vexation ariseth not from the thing , but from the person who hinders , helps , or procures it ; and this party is so highly displeasing to thy humour , that the least thing as comming from him is troublesome to thee ; then the speediest and best remedy is to conquer thine owne inclination , and compell thy will to yeeld him true love and affection .

EXPLICATION .

FOr besides that he is a Creature , framed as thou art , by the All-powerfull hand of God , and redeemed by the same precious ransome of thy dear Saviours blood ; he furthermore presents thee with a happy occasion , ( if thou canst love it , and lay hold thereon , ) to make thy selfe even like God , who is good and gracious to all .

CHAP. XI . Of the fight against our flesh , and fleshly concupiscence .

IN this warre with thy flesh , ( ô my 1. In this war , thou must change thy weapon ; And therefore , Before the temptation assailes thee , call it not ; But avoid all occasions of procuring it , Which are five , 1. Conversation . dearly beloved ) thou must change thy weapon , and fight in a new posture , contrary to the former . And therefore thou art to take particular notice of three times : to wit , the time going before the temptation , accompanying it , and following it .

2. Before thou feelest the temptations of this kinde , fight not with them , but diligently fly the occasions ; and cut off all causes which procure them : As First , all conversation , though never so little dangerous .

EXPLICATION .

BEcause this enemy is not to be affronted , but avoided by all possible meanes , and we are to dread the incounter of any person whatsoever , whose presence may put us in the least danger ; nor are we to trust our not feeling presently the stings of the temptation , for this This enemy assailes us sometimes by stealth . accursed vice makes its approaches most commonly by stealth and under hand , and hurts us by so much the more grievously by how much it pretends truce and amity , whereby we neither distrust its treachery , nor stand upon our guards to defend our selves vigorously : So that there is oftentimes more cause of fear , when the haunt & familiarity is continued under the pretext of lawfulnesse , as of And under the pretext of lawfulnesse , &c. kindred , of obligation , of complyance , or even of vertue in the party beloved ; for then the poysonous pleasure of our sensuality , intermixeth it selfe with this affection , ( which But sensuality may mix it self with thy affection , and ruine thy soule . is in its owne nature good and holy ) and insensibly distilling into the heart and penetrating by little and little into the very marrow of the soule , at last darkens and obscures the Reason ; till it be brought to sleight all dangers , and so by degrees fall either into open ruine , or at least into such troublesome temptations , which are afterwards very hard to be conquered .

Secondly , All pleasant aspects Text. 2 , Aspects . upon any such persons or things , all shew of familiarity , all loving Salutaon , all pressing of their hands with thine , or the like levities : But if thou hast some affaire which must necessarily be transacted with such a one , dispatch it with all speed and gravity . Thirdly , Take heed of idlenesse , 3. Idlenesse . and take a particular and perpetuall care , never to act or think any thing unbeseeming thy state and vocation . Fourthly , Be punctuall in obeying 4 Disobedience . thy Superiour , never contradict him in any thing , but be ever ready to execute his command . Fifthly , Judge 5. Vain-Complacency . not rashly of thy neighbour concerning this vice : yea , though his sinne be manifest , and cannot admit of any excusation ; doe thou condole with him , but neither disdaine nor despise him . And turning his imperfection to thy owne profit , humble and contemne thy selfe ; debase thy selfe even to the dust , and trembling with awfull feare , beg heartily the divine assistance , that thou be not likewise tempted , lest thou likewise fall . For , if thou art ready to judge and sleight others , God will punish thee to thy cost , and permit thee to fall into the same vice , that so thou maist learne truly to know and humble thy selfe , and suppresse thy owne pride and presumption : For if thou art proud and fallest not , thy Salvation is much to be doubted of . Lastly , mark seriously , and beware of vaine-complacence in thy selfe , upon the feeling of any sensible grace , or spirituall comfort : or inward delight in devotion , perswade not thy selfe that thou art therefore more perfect , or that thou shalt henceforth have no enemies to fight withall ; but remaine still carefull , and ever fearefull .

3. In the time accompanying thy In the time of temptation , mark the cause of it ; whether externall , and fly from it , temptations ; weigh whether they proceed from an externall or internall cause : by externall causes are commonly understood , conversation , speeches , reading , or whatsoever may provoke to this vice : against which the onely , present , and perfect remedy , is to omit all such exercises and fly from these occasions : For there is no fighting with these temptations , as is aforesaid , but the best security is to fly far from them , lest they infect thy soule with their contagion : By inward causes are meant , Or internall . either the body which is over full of sap and strength : Or the mind , which is infested with filthy thoughts , comming either from our owne evill customes , and neglect of our senses ; or else from the enemies suggestion .

4. The first of these inward causes , And prevent it by fit chastisements of the body , which is from the body's fulnesse , must be prevented with fastings , hairecloths , watchings , and the like chastisements and austerities , as Reason dictates , or Obedience directs . The other inward causes comming And by hearty prayer , from filthy fancies , are best remedied by holy prayer , pious meditation , diligent labour , and continuall employment , in affaires convenient for thy state .

EXPLICATION .

THy Prayer may be made in this or the like manner ; When thou first apprehendest the approach of the enemy comming to assault thee with such fancies , recurre sodainly to the sacred Crucifix , saying , O my Jesu , my sweet Jesu , succour me with speed , that I be not subdued , and embracing the Crosse with thy Saviour upon it , kisse and cherish againe and againe his holy feet , and speak with heart and affection : O blessed wounds , ô chast and comfortable wounds , ô sacred and sugred wounds ! wound this wretched and unworthy heart of mine with thy pure and perfect love , and free it from these present and pressing motions of impurity , &c.

But I would not advise thee to Text. Yet not according as some books prescribe . choose such points of meditation , which many spirituall bookes prescribe for remedy of these temptations : which are , to consider , First , the fowlnesse of carnall vices , & their insatiablenesse : Then the great shame and danger which must of necessity accompany them ; and lastly , the losse of fame , and consumption of goods ; temporall discontents , and eternall damnation : For though these are good mediations , yet they are not conducing to the conquering of these temptations : For since that Flight , in the judgement of all , is the Soveraigne remedy against this disease ; therefore every such thing is Which may give new occasions to impurity . to be avoided , which gives any occasion to impure cogitations : But in these forementioned meditations , howsoever the understanding tires i● selfe in detesting these sins of carnality ; yet at the same time , it fastens such fancies in the memory , that there are just grounds to feare the falling into delight thereof .

5. Wherefore , let the matter of But by meditating on Christs death and passion . thy meditations for this purpose , be rather taken from the passion and death of our Saviour Jesus . And if evill temptations of that nature , doe also in these pious meditations intrude themselves ( against thy Will ) to trouble thee ; and notwithstanding thy vigilancy , yet still drive on their plots , and invent new devices against thee ; ( which may perhaps befall thee as well as others ) yet be not out of heart , nor leave off thy well-begun meditations ; nor stay to dispute with these flying thoughts ; but proceed constantly in what thou art about , leaving and laughing at the other fancies , as if they nothing concerned thee . And this is the onely and best way to conquer im●ure cogitations , though never so ●mportunate and troublesome .

EXPLICATION .

ANd thou maist conclude thy meditation , with this or some such colloquie : O my soveraigne Creator and sweet Redeemer ! disingage me from mine enemies for thy bitter passions sake , &c. And be sure not to permit thy fancy to returne or reflect on the vice , since the onely memory thereof is accompanied with very much danger .

6. And take heed of holding any Text. Dispute not with carnall temptations , argument with them , whether thou hast yeelded thy consent or not ; for this is a covert deceit of the Devill , who under this maske of good , lyes waiting to insnare thee , and bring thee into inconvenience . Which at another time , when thou enjoyest thy quiet , and art free from these troublesome temptations , will be easily perceived by thee , and taught But discover them to thy Ghostly Father . thee by thy ghostly Father : To whom thou art faithfully to discover all and every such thoughts , and not to be asham'd : For humility is here mainly necessary , if we mean to compleat the victory .

7. As concerning holy Prayer , And make no actuall and particular reflexions upon these temptations . ( another remedy against this carnal● malady , and all other spiritual diseases ) know , that it must be made with often lifting up thy mind to God , virtually intending to pray for victory over these thine enemyes without any actuall reflexion upon the temptations ; Beware therefore of descending to particulars in thy prayers , or to shew as it were their malice , and thy misery , by reflecting upon speciall circumstances : for this may endanger thee to fall into new delectation . And this will suffice thee for thy defence in time of temptation .

8. And after the carnall temptation After the temptation is past , stand upon thy guard . is past , think not that thou art presently safe and secure from the like assault : but stand upon thy guard , and doe not so much as ever remember those objects which occasioned thy temptations , though never so much disguised with the appearance of vertue or piety ; For all this is a secret perswasion of our corrupted nature , and a craft of the Devill to insnare us , and allure us to delight .

CHAP. XII . How to fight against slacknesse , and negligence .

THat thou mayst secure thy selfe , ( ô dearly beloved , ) from this pernicious vice ; employ thy whole diligence and indeavours , to correspond readily with all holy inspirations , Follow holy inspirations speedily . and to decline all earthly comforts , curiosities , and superfluous affaires , not directly belonging to thy state and calling .

EXPLICATION .

COncerning which prompt and speedy correspondency with Gods holy inspirations , take this Rule : Be sure not to deferre the To begin a good work speedily , and in it's due time , enterprise and beginning of that thing , ( which thou art certainly satisfied thou oughtest to do ) , in it's due and fit time : For I assure thee , this delay in the beginning of thy work , will prove an unrecoverable losse in the progresse thereof : because this first short lingring , calls on a second , which invites a third , and that is attended by another , and so thou wilt passe on to admit of more , to Is of great consequence to overcome sloath . which thy sense will consent more easily than to the first , as having now tasted the bait , and swallowed down the seeming pleasure of this protraction : whence it follows , that thou either entrest upon thy exercise when 't is too late , or wholly omittest it , because thou art totally disgusted therwith . Thus by litle and litle , and almost insensibly , creeps in this evill habit of Negligence , and in the end we content our selves with this conceit , that we will doe it another time more carefully and diligently . Take heed therefore of this most subtile enemy , Negligence , which not onely infects the Will , by making it abhor action ; but also blinds the Vnderstanding that it apprehends not the vanity of these ill-grounded maximes , to fancy the doing of our duty another time more devoutly and diligently , which we may now performe ; and yet voluntarily leave it , or negligently delay it .

Wherefore having couragiously And having couragiously set upon it , carefully prosecute the same . begun thy good work , continue it carefully , prosecute it diligently , and end it devoutly ; yet not so hastily as to hurt or prejudice the perfection thereof , or to imitate the errour and idlenesse of them , who out of sloathfulnesse think upon nothing but to make a speedy end of what they have enterprised ; litle caring to doe it well , but onely striving to dispatch it quickly , that they may the sooner enjoy their over much-desired quiet and repose .

2. And because there is no better Text. remedy to recall one fallen into this sluggish vice , than thus to settle him to some good work ; ( though the sloathfull man , loaths all such employments ; having more thought upon the labour , which he must undergoe , The fruit of good works must be discovered , than the fruit which follows it : ) Therefore this good must be discovered , and made apparent unto him ; and he must be given to understand , that one hearty elevation of the mind to God , or one onely bending of the knee humbly to the earth for his honour , is more worth than all worldly wealth and treasures .

EXPLICATION .

ANd that as often as we make a diligent hast to speed a good work , by using a certaine force and violence to our selves , so often the holy Angels bring crowns of glorious victory from heaven to adorne our soules : and that God by litle and litle takes away from the tepid and negligent , those graces which he had formerly given them , encreasing them to his faithfull friends and followers .

And as for the paine which is to Text. be taken in the prosecution of vertuous practices ; it must be so dexterously And the pains disguised . hid and disguised from him , that it may seeme lesse and lighter than it is . As ; If thou shouldest perchance employ thy selfe in the exercise of pious meditation for the space of one whole houre , and that seemes too long to thy lazy disposition ; use a pious fraude , and perswade thy sensu●lity , that after half a quarters time well spent in prayer , thou wilt presently leave of : And againe when this short space is past , get thy body to have patience a litle longer , before thou ceasest thy devotions ; and thus continu●ng from space to space , the whole howre will soone be overpassed , and thy sloath easily shaken of .

4. But if indeed thou findest a reall Unlesse there be a reall disability . disability of body , to beare such labours ; thou maist lawfully leave it off for a time ; till by degrees , it becomes accustomed to performe these practices of piety , with more fervour and alacrity .

EXPLICATION .

THis I tell thee , as condescending to thy sloath and weaknesse : But if thou wouldest habituate thy selfe to make all labour light , and all paines pleasant ; the best , though the But the best way to get a custome of induring , is to expect crosses continually , most difficult way , is to get before it , expect it , & cheerefully embrace it at the first incounter ; whence thou wilt find , that all tediousness in the performance thereof wil be turned into perfect quiet & content , since what thou dost , thou dost voluntarily and willingly : whereas if on the contrary thou seekest to shun labour , it will And not to seek how to shun them . not onely seeme irksome when it comes to be performed , but formidable before-hand to thy apprehension ; so that thy very qui●t will be subject to trouble , and the feare of this surprisall will continually alarme thy fancy ; thou wilt abhor all pains-taking , as a thing loathsome , and still dread the occurrence of such occasions , persons or objects , as are like to impose it upon thee .

6. Marvaile not that I so much presse this point , and inveigh against Negligence , is highly prejudiciall to perfection , this vice of Negligence ; I doe it , for that it is seldome perceived , and yet highly prejudiciall , because it persecutes and pursues us most secretly , and subtilly , it falls upon us not by force but flattery , it gnaws the very root of all spirituality , and insensibly gangrens the marrow of our piety and devotion : And our enemy hath no better or more alluring bait to And the most alluring bait of our enemy . entice any one into his treacherous ambushes , especially them who aime at spirituality : Be thou therefore vigilant , ( ô my dearly beloved , ) pray heartily , performe good works diligently , and delay not the spinning of the wooll for thy nuptiall robe , untill the marriage day be come , when thou shouldest be ready and arrayed to goe before thy deare Spouse . Reflect , that thy God , who Therefore take timely care to prevent it . gave thee the morning , doth not promise thee an evening ; therefore improve each moment to thy profit , and remember the strict account which will be exacted thereof . I And account that day lo●● , in which thou hast done no goodaction . conclude , and counsell thee to give that day for lost , ( though thou hast dispatcht never so many affaires , ) wherein thou hast gotten no victory over thy enemies , nor thanked God for his benefits .

CHAP. XIII . How to governe our Sensuality .

THy Sensuality ( ô dearly beloved ) is the ordinary gate whereby the Devill enters into thee ; Let it be therefore thy chief care so to keep and curb it , that it may rather be a doore alwayes open to let in thy Lord God to thy Soule . Therefore in all thy commerce with earthly creatures , be sure to have thy heart Keep thy heart disingaged from earthly creatures , free and disingaged from them ; and often elevating the eye of thy affection to thy God , looke upon him , hidden in that creature as in his own work : and then refl●ct , that thy same Lord and love , is within thee also ; and thou maist begin to confer with him in this sort . O my mercifull maker , and eternall Lord God ; thou art ever present with mee ; Thou art more within me than I am in my selfe : and I ungratefull and forgetfull wretch , remember thee not , love thee not , honour thee not .

2. At other times , elevate thy And contemplate thy creatours greatnesse ; thoughts to the contemplation of Gods incomprehensible perfections ; and rejoyce in those his goods , greatnesses , and glories , more than if they were all thine owne . And be more glad , that he is incomprehensible in his Majesty , than if he were within the reach of thy understanding and capacity .

3. And when thou remarkest any And reduce all ●reated ●erfection to him , the fountaine , main perfection , either of Grace or N●ture , in any man or woman , ( as wisdome , understanding , piety , justice , and the like , ) lift up thy selfe to him who is the bountifull bestower ; and consider them not as they are in that creature , but reducing them to thy Lord God , say : Behold these , ô my God , are rivulets flowing out of thee , the true , living , eternall and increate fountaine ; these are the rewards of thy servants , issuing out of the immense Ocean of thy ineffable bounty .

4. But when the beauty of any And all earthly beauty to heavenly glory . creature allures thee to any delight and complacency ; passe presently from earthly beauty , to the thought of supernall glory , and therein onely taking pleasure , say : O my God , when will the happy day come , that I shall take in thee onely my whole delight ?

5. Another remedy against such-like Mark well the craft of the Devill . surprises of pleasure , may be ; To ponder presently with thy understanding , how cunningly the Devill , ( who onely seeks to kill , or at least to wound thy soule mortally , ) lies lurking under this bait . Which when thou perceivest , tell him boldly : Ah , thou cursed serpent , how craftily and covertly , dost thou lie in wait , to infect me with thy poison ? And then lift up thy mind to God-ward , saying : O the goodnesse of my God , bee thou eternally blessed and praised , which hast discovered my hidden enemy , lying in wait to destroy my soul !

6. But in other accidents , which But when things which are unpleasant befal thee , thinke upon God's eternall decree . go against the hair , and rather procure pain than pleasure , thou maist thus exercise thy self : when somthing happens which is of hard digestion to thy Sensuality , ( as heat , hunger , sicknesse , blows , or the like , ) elevate thy mind to that eternall will , who would have it so , and even from all eternity decreed that thou shouldest suffer this or that calamity , at this very time , thus grievously , and with these circumstances , as thou now endurest the same : Therefore ful of hearty joy say within thy selfe : Now is thy divine will , ( ô my eternall Lord and love ) accomplished in mee ; whereby thou wouldest from all eternity , that I now in this manner , measure , and number , should receive and carry this crosse : and I acknowledge all this to be for thine honour and glory , and my owne soules welfare and salvation .

7. And make use also of such like So likewise in any sudden or dismall chance , thoughts , upon all dismall occasions of wind , weather , and the like ; which are out of mans power and providence to hinder or prevent . So , when thou readest any thing which tickles thy fancy , turne presently all thy delight to thy Lord God ; and conclude , that he infallibly is hid under those words , and now by them sweetly discovers himselfe unto thee . And in like manner , when good thoughts occure with complacency And in all felfe complacency . and delight , as proceeding from the reflexion upon some good and vertuous action ; turne thy mind sodainly to thy Lord God , and adoring him with all possible humility and reverence , acknowledge that good to have sprung from his grace , and therefore thou gratefully returnest it his glory .

EXPLICATION . A larger Declaration of the foregoing Chapter , concerning the government of our outward senses .

THat thou maist rightly study this usefull science , and learne how to governe & regulate thy outward senses ; it imports thee to use all exactnesse of custody , all curiosity , care , and diligence , and a perpetuall and never-intermitted practise ; because the appetite which sits as Captaine The appetite is violently bent to seeke it's pleasure , and chief commander of our corrupted nature , is violently and inconsiderately bent to search after worldly solaces , earthly pleasures , and outward contentments ; but being of it selfe unable to acquire them , makes use of the senses , as his Soldiers And makes use of the senses to obtaine it . and naturall instruments , to apprehend their objects ; from whence drawing their images , it imprints them in the soule , and proceeds on to pleasure , which ( by reason of the sympathy between it and the flesh ) dilates it selfe through all those senses which are capable of such pleasure : and from hence is derived the common contagion which infects & corrupts both body and soule . Secondly , Now if thou art truly sensible of the danger of this poison , apply speedily The Antidot against this poyson , this antidote which I have here prepared against it . Beware of giving up the reines to thy senses , or letting them run at randome after the unruly fancy of their leading appetite ; and never make use of them in things tending to meere pleasure , without any further good end , profit or necessity ; but if unawares , they have gotten And how to curb the senses roaming abroad , vent , and are roam'd too far abroad , either recall them back , or else so regulate and curb them , that whereas they had at first basely yielded up themselves , and were become wretched prisoners to vaine pleasure , they may now bring home some noble spoile or other from each object , and place it as a trophe in thy soule , where she recollected within her selfe displayes the banners of her affections towards heaven in the contemplation of her Creatour : Which thou maist thus practise : So soone as any object is presented to one of thy outward senses , separate in thy thought , the spirit which is in that creature , from the creature it By separating the spirit of each object , from the thing it self materiall ; selfe , and conclude that it hath nothing of it's owne nature which can charm thy sense , but that all is the work of God , whose Spirit bestowes invisibly this being upon it , gives it this goodnesse , and indues it with this beauty , & with all other its prerogatives and perfections : Then rejoyce heartily that thy God is the onely cause and source of so many and so great excellencies , which he eminently contains in his divine essence , and whereof these are the least and lowest images .

3. So when thou findest thy sense fastened upon some creature which Whether it be a creature which hath onely a Being . hath onely a Being , reduce it in thy thought to it's first nothing , looking with the interiour eye of thy soule upon thy Soveraigne Creatour there present , who beautified it with this Beeing , and taking pleasure in him alone , thou may'st say : O Divine and desirable essence ! how doth my heart leap with joy that thou alone art the infinit beginning of all created Beeing .

4. In like manner , when thou Or hath a Vegetation , and increase ; takest notice of Trees , Plants , Herbs , Flowers , and such other things ; thy understanding will soone distinguish , how they have no life of themselves , but from that quickning Spirit , which falls not under the sense of thy fight ; to whom thou mayst thus breath forth : Behold the true life , from which , in which , and by which , all creatures live and encrease : O the lively and lovely contentment of my heart !

5. Also , beholding brute-beasts , Or hath sense and feeling . let thy spirit soare up to thy God , the free bestower of all their sense and motion , saying : O prime mover of all things , yet remaining in thy selfe immovable ; how great is my joy in thy firm stability !

6. Moreover , when thy sense is Or is indued with rare beauty ; touch't and tickled with some rare Beauty ; separate with all speed that which appeares to the eye , from the inward spirit which appeares not at all ; and considering , that all the outward fairenesse , springs onely from the invisible Fountaine ; say with a gladsome heart : Oh! the jubilation of my Soule , when it thinkes on that eternall and immense beauty , which is the originall source and essentiall cause of all created comelinesse !

7. Furthermore , upon the consideration of any perfection in Creatures , Or excellent perfection ; first making the aforesaid separation , then break forth into these-like expressions : O rich treasury of all vertues ! What contentment doe I feele , that all good is derived from thee , and by thee onely ? and that all goodnesse , compared to thy Divine perfection , is a meer nothing .

8. Stretching forth thy hand to Also , when thou undertakest any action , any action , imagine thy Lord God to be the first cause thereof , and thou onely the living instrument of his Divine Majesty , to whom thy Soule may thus powre forth it selfe : O Soveraigne Lord of this Vniverse ! how truly doe I rejoyce that I can doe no one thing without thee , and that thou art the prime and principall agent in all good actions .

9. Taking any refection of Meat Or refreshest thy body with meat and drink , or Drinke ; reflect who gives that gust and savour to that Creature , and taking no other content than in him onely , say : Be joyfull , O my Soule , that there is no true satisfaction out of thy God , and that in him onely thou hast a full abundance of all pleasure .

10. If some delicious smell be Or smellest delicious odours welcome to thy sense ; stay not there , but ascend to him who is the source of all sweetnesse , and with a heart softned with comfort , say : Alas ! O my Lord , as I am truly glad that all sweetnesse proceeds from thee , so grant I beseech thee , that my Soule being truly despoiled and uncloathed of all earthly pleasure , may purely soare up to thy delicious Paradise , and render a perpetually pleasing odour to thy Divine Nostrils .

11. When thou art taken with the Or art delighted with musicall harmony , Musicall harmony of some excellent voyce or instrument , turne thy soule to thy Saviour , and speake to him : O my Lord and my God , how doe I joy in thy infinite perfections ? O what an admirable harmony doe they make not onely in thy self , but also in the heavenly Citizens , and in all other thy Creatures ?

12. Thus mayst thou ( my dearly Or any other sensible object . Beloved ) raise up thy spirit from all sensible objects to the contemplation of the divinity , as hath beene hitherto declared . It remains , that thou be now in like manner instructed how to passe from the same sensible objects to the meditation of the Word incarnate , by freque●t reflexions upon thy Saviou●s Life How to raise thy Soule by the same objects , to contemplate the Word Incarnate . and Passion . And to this effect , all things of the whole Universe will conduce ; by considering in them ( as before ) that Soveraigne and Supreme good which is the efficient cause of their whole being and beauty ; and thence passing on to the admiration of his immense goodnesse and greatnesse , who being the absolute Lord of all these things , would vouchsafe to descend so low as to become man , and to dy for man , permitting his owne Creatures to arme themselves against him their Creator . Many things will also particularly represent to the eyes of thy Soule , these sacred mysteries ; and put thee in mind of the severall instruments of his severe sufferings : As for example , by the sight of poore cottages . Of Raine . Poore cottages will remember thee of thy Saviours stable and cribb : If it raineth , thou wilt reflect upon that Divine moysture , distilling from his Body in his bloody agony : The ●tones which thou beholdest , will Of Stones . put thee in minde of the Rocks rending in sunder at his Death ; the Earth Of the Earth . will seeme to tell thee how it then trembled ; and the bright-shining Sun , how it's light was then obscured . Of the Sun . Of the Water , &c. If thou considerest the water , thou wilt fall into contemplation of that which issued out of his opened Side ; and the like of all other objects : So , when thou tastest Wine , thou mayst thinke of Christ's In tasting Wine . Vinegar and Gall ; when sweete odours delight thee , how ill savour'd In sweete Smells . were the carkasses upon Mount Calvary where thy Saviour suffered ? Cloathing thy selfe , reflect how the In cloathing thy self . eternall Word put on our humanity , to adorne thee with his Divinity ; In uncloathing thy self . In hearing Noyses . Uncloathing thy selfe , how he naked , was naild to the Crosse . Hearing a noyse or acclamations of People , remember those abominable outcries ; Away with him , Crucifie him . When the Clock strikes the houre , In hearing the Clock . thinke how thy Saviour's Heart panted in the Garden at the apprehension of his approaching passion ; or seeme to heare and count the cruell stroakes of the scourges , or blowes of the Hammer fastning the Nailes through his Body to the Crosse . If In time of Sadnesse . sadnesse and sorrow seize thee , whether by reason of thine own sufferings and sicknesse , or out of compassion to others , conceive , alas , how litle is all this , compared to the incomprehensible Anguishes , Distresses , and Dolours , which pierced the Body and Soule of thy deare Saviour .

13. Having thus shewed thee the Other wayes to meditate upon sensible Objects . way how to elevate thy understanding by meanes of all sensible things to the Divinity , and to the mysteries of the Word incarnate ; I will now adde other means and method● of meditation , drawn from the same sensible objects ; that as the Soul's gusts are various , so the spirituall diet may bee diversly dress'd and serv'd up for their sustenance : though this variety may be also very usefull , not onely to the simple , but even to elevated Soules well advanced in the way of the Spirit , which are not alwayes equally disposed to sublime contemplations . Neither need'st thou feare , that this variety will any way confound thee , if thou art ●overned by the rule of discretion , ●nd the direction of thy ghostly Father , which thou art carefully and ●umbly to follow , not onely in ●his , but in all other thy under●akings .

14. When therefore objects most By considering how mean the best of them are in themselves . pleasing to the eye , delicious to ●he sense , and desirable to flesh and blood , shall be represented unto thee ; mark well , how meane these things are in themselves , though never so highly courted and cherished , extolled and esteemed by worldlings : how the best of them is no better than dirt and dung in respect of Heavenly happinesse , for which thou art designed , which thou desirest , and to which thou aspirest .

15. When thou gazest on the As the Suns brightness . Suns glorious splendour ; know for certaine , that thine owne Soule is far more bright and beautifull than it , if shee be in her Creatours grace and favour : otherwise , that shee is more obscure and abhominable , than darkesome and dismall Hell it selfe .

16. When thou castest up thy corporall eyes to the Heavens ; eleva●● The Heavens greatnesse . those of thy Soule to those higher & holyer mansions of the blessed Sain●● and Angelicall spirits , and there fix and feast thy thoughts , as in the happy mansion prepared for thy eternall abode .

17. When thou hearken'st to the The Birds melody . Birds warbling notes ; or other musicall charmes , soare up in spirit to the sweete harmony of Heaven , where Alleluja's do forever resound , and beg of thy deare Lord , that thou may'st become worthy to chant forth his perpetuall prayses amongst those heavenly quiristers .

18. When thou walkest on the way , Walking abroad . ponder how each one of thy paces , is a step towards thy death .

19. When thou markest the Fowls Marking the swift flight of the Fowls . of the Aire , how swiftly they glide through that yielding Element , and the running Waters hastning to their originall Ocean ; thinke how thy life slips away , and thy Soule runs on to eternity with greater speed and celerity .

20. When impetuous Winds are In time of Winds , Thunder , Stormes . rais'd , or Thunder and Lightning rage in the Skyes , remember the ●earefull day of Judgement , and ●rostrating thy selfe at the foot ●f the Crucifix , adore thy Saviour , ●nd implore his gracious assistance , ●hat thou mayst now make such good use of the time hee lends thee , ●hat thou mayst be then prepared ●o appear couragiously before his dread Majesty .

21. As concerning divers Accidents , Also upon all other Accidents and Occasions . As of grief & sorrow . which are personall and peculiar to thy selfe ; thou mayst thus behave thee .

When Griefe or Sadnesse hath seized thy Heart , when melancholy oppresseth thy minde , or when any inconveniency troubles thy body ; raise up and resigne thy spirit to the supreme and eternall Will of God , who is pleased this molestation should even now , and thus , touch and torment thee for thy good , and his owne glory ; and bee glad of this occasion to serve him according to his owne Decree and Disposition .

22. When thou castest thine eyes When thou lookest upon Christ crucified . upon Christs sacred Crosse , consider it as the banner of thy warfare ; from under which thou , maist not step aside , without eminent danger of being surprised by thy sworne enemies ; but following it closely and valiantly , thou hast certaine hope to conquer them , and climb up to heaven , loaden with their glorious spoils and trophees .

23. When thou seest the image , Or the image of the Blessed Virgin . representing the holy Virgin mother ; turne thy heart towards her , now reigning in Paradise ; and give her thanks for having been ever ready to performe the divine will ; for bearing and bringing up the Redeemer of the world ; and for never denying her favour and succour to thee and all spirituall combatants humbly imploring it .

24. So let the pictures of Saints , seeme as so many representatives of And the pictures of Saints . stout champions and Soldiers , who by their courages and conquests , have made thee a free and safe passage to follow them , imitate them , overcome with them , and be crowned with them in eternall glory .

25. Let the Churches , which thou Or entrest into Churches frequentest , put thee in mind that thy soule is Gods temple , and should be therefore kept most purely , and prepared most perfectly for his comming .

26. Finally , let each creature , all Finally , make all objects & accidents instruments to thy perfection . objects , and every accident , be so spiritualized and distilled by thy understanding from their earthly and materiall drosse , that they may serve thee as true instruments to the perfection of thy soule , and become powerfull helps to thee , ( contrary to thine enemies intention ) in thy tendance to divine union , which is the onely end thou aimest at .

How to regulate the Tongue .

1. And because the tongue hath a neere assinity with our senses , ( for we willingly discourse of those things wherein we take delight ) I will here ( before I descend to the following doctrine ) briefly shew thee how thou art to regulate , bridle and master this unruly member .

2. Much pratling proceeds ordinarily Much talk proceeds from presumption . from a certain presumption , which perswades us that we are very knowing in the things we talk of ; and so pleasing our selves in our own conceptions , we endeavour to imprint them in the hearers hearts with soperfluous repetitions and replications of the same subject , to appeare thereby more masters of Reason than others , and as if they stood in need of our instruction . Few words cannot expresse the evill which ensues upon over-much talking ; for it is the parent of idlenesse , an argument of ignorance , the dore of detraction , the instrument of falsehood , and the blaster of all true devotion and spirituall fervour .

3. Wherefore I advise thee , in the Therefore avoid long discourses , first place , not to enlarge thy selfe in long discourses , before unwilling hearers , which is to break the lawes of civility ; nor yet before them who are willing to hearken to thee , lest thou exceed the bounds of modesty .

4. Avoid also , all patheticall and And passionate expressions ; passionate expressions , and an over-high elevation of voyce ; for both these are generally odious to the hearers , and alwayes arguments of thine owne vanity and presumption .

5. Speak not at all of thy selfe , of And all talking of thy owne affaires , thine owne affairs , of thy patentage or kindred , unlesse in case of evident necessity , and then also with all possible brevity , simplicity , sincerity , and modesty : and if another seeme superfluous in such speeches concerning himself , be thou edified thereat , but imitate him not , though his words tended to his self-abjection and accusation .

6. Discourse not of thy neighbour , Or of thy neighbours . nor any thing concerning him ; unlesse a just occasion urge thee to defend him , or speak well of him .

7. Shew a willingnesse to talke But speak willingly of God . alwayes of God , and particularly of his love and liberality , yet still with profound reverence for fear of failing ; and therefore take more content to hear others discourse , than to talk thy self ; and conserve what good words are delivered in the cabin of thy heart .

8. As for all other discourses , let the only sound strick thy eares , but keep thy mind fixed upon thy God ; And if thou needs must lend an eare because thy answer is expected , yet let thy souls eye glance up to heaven And ponder in thy heart , what thy tongue is to utter . where thy Lord and love is , and first examin briefly in thy heart what thou intendest thy tongue should utter , wherby thou wilt quickly resolve whether speech or silence be now more to the purpose .

9. Lastly , thou wilt find by experience , ( my dearly beloved , ) that The praise and profit of Silence . Silence is an excellent and usefull weapon for thy spirituall combat , giving courage to fight , constancy to continue , and confidence to overcome . It is his sure friend , who distrusts himself , and trusts in his God ; it conserves us in devotion , and comforts us in the exercises of our duty : And surely the bare consideration of the disasters caused by inconsiderate talking , is a sufficient motive to make us in love with silence , to which that thou maiest habituate thy selfe , make frequent use of solitude and retirement from fruitlesse company , and frivolous conversation ; whereby instead of men , thou shalt have Angels , Saints , and God himselfe for thy companions and comforters . Finally , reflect upon the conflict which thou hast undertaken , and considering how much thou hast to doe , thou wilt find litle leasure to spend in idle talk .

CHAP. XIV . Of the order to be observed in fighting against our enemies .

IN thy spirituall combat against thy disordered affections , and passions , follow this method :

First , enter into the cabinet of thy Mark which are thy greatest enemies , heart , and let thy inquisitive thoughts search and examine with exact diligence , which be the affections that there beare the greatest sway , and with what thoughts and motions thou art most frequently tempted , and troubled .

Secondly , And having found thy And single out the fiercest to fight with : foes , turne thy weapons against that single enemy which then actually molests thee , most nearly endangers thee , and is now ready to graple with thee , oppresse thee , and ruine thee .

Thirdly , But in time of peace with But when they appeare not , seek them . thy passions , when no enemy appears in field , to provoke thee to battalle ; begin thou with them ; and make thy strongest onset upon those which have chiefly indomaged thee , most frequently foiled thee , and wrought thy greatest confusion before thy Lord God .

CHAP. XV. What course he must take , who is conquered , and grievously wounded by his enemies .

IF thou chance to fall into some vice , either through frailty and weaknesse , or through wickednesse , and wilfull malice ; Turne thee with When thou art faln , rise with all speed . all speed to God ; and first reflect upon thine own basenesse , & heartily hate thy self . Then recollecting thy spirits , and converting thy self againe to thy Creatour , confesse to him thy ingratitude , and say with an inflamed heart : O my Lord , he hold I have done Pray with fervour . like my selfe : For what better could be expected from me , than basenesse , fallings , and sinfulnesse ; I am sorry , O my God , with my whole heart : and I confesse , I should have done farre worse , and fallen more grievously , had not the hand of thy goodnesse , kept me , stayed me , and upheld me ; for which I render thee most humble thanks . And now ( O my loving Lord , ) doe thou like thy selfe , according to the treasures of thy mercies ; and let me not live out of thy grace , nor ever offend againe thy most sacred Majesty .

2. Having thus sincerely poured Be not over-solicitous or fearefull . forth thy heart in the presence of God , be not solicitous and thoughtfull whether he hath forgiven this thy sin , or no : for such a curiosity savours of pride , endangers thee to fall into the snare of Satan , renders thee unquiet , and consumes time to little purpose : Therefore , cast thy selfe purely into the paternall bosome of thy mercifull Lord , resume thy wonted exercises , and take up thy weapons again , as though thou hadst not fallen . Yea , shouldest thou chance to fall many times a day , and receive many grievous wounds from thy enemies ; yet never despaire , never grow faint-hearted , or over-fearfull of thy selfe ; but still stand upon thy accustomed guards against all new assaults ; and doe the same things with no lesse confidence , the second , third , fourth time , and as often as thy need shall require , as thou didst at the first .

3. This kind of exercitation , by so much the more displeaseth the Devill , by how much he well knowes it is highly pleasing to God : and for this reason he moves all his engines , to make us tepid and slack in frequenting it . Doe thou therefore use But be diligent , and use violence to thine own Inclination , violence to thy selfe ; and the more difficulty thou findest , by so much more redouble thy diligence in doing it ; and esteeme it not a thing over-irksome , to renew it divers times in one and the same fall ; And if after the first , next , and third relapse , thou feelest a grievous trouble , confusion , and diffidence in thy self ; yet still endeavour , by all meanes , to recover the inward quiet of thy soul , Recovering the quiet of thy soule , and reconciliation to thy Soveraigne . and then reconcile thy selfe to thy loving Lord : For that disquietnesse of conscience remaining after the sinne committed , is not any signe of thy sorrow for having offended thy Saviour ; but rather of fear , for thy owne private dammages , which thou hast thereby deserved .

4. Now the way to recover this The way to get this quiet , is to forget thy fault . quiet of mind , may be this : Having truly turned thy selfe to thy God , and humbly craved pardon for thy sinne ; thinke no more of it , but forget it totally for the future ; and fix thy thoughts onely upon thy Lords infinite love , by which he earnestly desines to unite thee to himselfe , and make thee partaker of his eternall beatitude . And when by this or the like considerations , thou hast setled thy mind , and stated thy heart in tranquillity ; turne thy thoughts againe to contemplate thy fall , and doe as thou wert directed in the beginning of this Chapter : And when thou goest to confession , ( as thou shouldst frequently do , ) recall all thy fallings and defects into thy memory , discovering them faithfully , and confessing them simply , to thy Ghostly Father .

CHAP. XVI . That we should keepe our Hearts ever quiet , and joyfull in our Lord .

EXPLICATION .

AS when wee have lost the quiet of our Heart , we are to use all possible endeavours to recover it , ( as is aforesaid : ) So thou must know No accident , can justly deprive us of quiet . that no accident whatsoever can with any just reason deprive us of the same . For 't is most true , ( and thou hast beene often told it , ) that wee must be angry with our selves for our sinnes , yet our griefe must bee govern'd with discretion , and accompained with tranquillity , and our sorrow must produce acts and resolutions of amendment of our lives , not of disquiet and anxiety in our selves . As for other painfull and unpleasing accidents , as the sicknesse , death , yea and eternall damnation of our deare friends ; or the scourges of Plague , Famine , Warre , Saccagings , Burnings , and other evils , falling upon our selves ; though as they are things contrary to our For thoug● wee must needs abhor things contrary to nature , Yet wee may love them as coming from Gods permissiō , And so conforme our selves to his holy will . nature , we must needs reject them ; yet we may by the efficacious working of Gods Grace , not onely desire them , but even be delighted with them , as being the just punishments of the wicked , and exercises of vertue to the good , for which ends out loving Lord permits them to befall us .

Thus conforming our selves to Gods holy Will , wee may quietly and peaceably passe through the midst of all this lives bitternesses and contrarieties . And take this for a truth , that all Disquiet of mind , is displeasing to our deare Lord ; because it is never without some imperfection , and evermore proceeds from some perverse root of self-love -

1. To obtaine therefore this quiet of Text. Thou art to appoint a sentinell . Heart in thy Spirituall Conflict ; thou must ( O dearely beloved ) appoint over thy selfe a faithfull Scout-watch ; which , as soone as it discovers any thing tending to thy trouble and disquiet , may suddainly shoot off the warning peece , that thou maist timely betake thee to thy Weapons for thy defence .

2. And if it falls out , ( as too often it doth , ) that through some sodain assault , thou art grievously perplexed ; presently setting all other If thou art surprised with perplexity , return with all diligence to quiet thy Heart . things aside , pacify thy interiour , and endeavour to regaine a quiet and joyfull Heart : for this being done , thou wilt be better enabled to prosecute other affaires , which will take small effect , so long as thy minde is troubled and unquiet : Besides , the enemy drawes from thence an occasion to tempt thee more violently ; For hee feares this sacred quiet and peace of the Soule , ( as Gods Tabernacle wherein hee workes his wonders , ) and therefore hee shadows his wiles with the shew of good , that he may the more deceive us ; exciting in us sundry pious affections , and holy desires : The cunning whereof is discovered by their fruits and effects ; which is the bereaving our Hearts of all their joy and content .

3. So soone therefore as thou hast And therfore admit of no new affections , understood by thy scout-watches signe , of some new affection which demands admittance into thy heart ; beware of opening unto it , before thou hast blunted the edge of thy Will from any desire thereof ; and made an humble offer of it to God , with an acknowledgement of thine Before thou hast offer'd them to God ; owne ignorance and blindnesse , whereby thou art uncapable ( without the light of his heavenly Grace , which now thou implorest ) to judge of this good motion , and to determine whether it comes from his glorious Majesty , or from some earthly cause and consideration .

4. And be ever mindfull of mortifying And mortified thy will and desire ; the pronenesse of thy nature , before thou adventure upon any good desire , though sent from God himselfe : for such workes which ensue upon selfe-mortification , are more gratefull unto him , than those which are done following the desires of thy greedy Nature . And this mortification of thy will , doth generally better please him , than the worke it selfe .

5. Thus , driving out vaine and vitious affections ; and not rashly admitting of the good , till first thy owne nature with all her passions and desires be stilled and mortified ; Thou maist be sure to remaine in Which is the surest way to remain in peace . peace , and to keepe the bulwarke of thy Heart in perpetuall security from all thy foes without , and from reprehensions , and selfe-afflictions within : which grudgings of conscience , though they seeme very good , and to come from God , because they blame thee of some defect ; yet they are sometimes suggested by the Devill : but the onely way to know their off spring , is to examine their effects ; For if such selfe-reprehensions keepe thee humble and quiet , and spur on thy diligence to doe good Workes , without lesning thy pious confidence in God ; then receive them as inspired by him , who thus knocks at the inner dore of thy Heart to teach thee selfe-knowledge . But if they make thee unquiet , pusillanimous , unapt to good Workes , and diffident of God , ( especially at the time when thou feelest these interiour reprehensions and afflictions in thy selfe ; ) conclude as a certaine truth , that they come not from thy Creatour , but are suggested by the deceiver : and therefore hearken not to them , but persist merrily in thy devout and accustomed exercises , as if thou didst not at all feel any such suggestions .

CHAP. XVII . That pious purposes , are sometimes the deceits of the Devil , to hinder our progresse in vertues .

BEsides these hitherto discovered deceits of the Devill , this yet remains , to wit , A holy purpose and earnest desire to fight afresh against our former sinnes : which hee therefore suggests unto us , The Devil suggests desires , to fight against former faults , that thou maist neglect the present , that our minds being taken up with this employment , may forget their daily and more dangerous enemies , and wage no war against them . But he that will take due care of his own spirituall safety , must in the first place , fall to worke with his next neighbouring vices , and set them farther of : For through the neglect of this , we fall into many miseries ; as they must needs doe , who are still wounded afresh , and yet thinke not of seeking for any salves to cure them .

2. Because these purposes being And fall into self-complacency , esteemed as if they were reall performances ; we fall into selfe-complacency and secret pride ; in so much as wee cannot disgest a hard word , much lesse any blowes ; and yet wee attend our high contemplations , and there wee can make resolutions to endure patiently , and purely for Gods Love , all the pains of Purgatory . And for that our inferiour will or sensuality , feels nothing in it selfe that troubles or grieves it , but looks onely upon such calamities as are to come hereafter ; wee very soolishly and rashly conceit our selves , to bee some of them who are perfectly patient , and that wee actually suffer many great matters for Gods Sake .

3. Wherefore , O my beloved , that thou mayst avoid this deceit , resolve , Therefore thou art to fight actually with thy nearest foes , not onely in thy mind , but buckle thy selfe actually to fight with thy nearest foes , which thou findest most troublesome , and most strongly to oppose thee : And thus thou shalt plainly perceive whether thy purposes be true or false , strong or weak : But I may not advise thee , to wage war against those enemies which now trouble not thy quiet , unlesse thou plainly foreseest , that they are ready to assault thee : For then thou mayst lawfully and profitably fight them , before they fall on thee ; that so And not to irritate them which are quiet , thou mayest have the more strength and courage at the time of the Battail .

4. Yet perswade not thy selfe , that by this foregoing skirmish with thy enemies , thou hast already vanquish'd them , unlesse thou hast been for a long time exercised and vers'd Unlesse thou art well vers'd in the acts of that vertue . in the acts of that vertue : in which case , thou maist resolve to fight against past grievous sinnes , though thou canst not yet conquer some lesse defects ; the Divine Providence so permitting , to preserve thee in the humble acknowledgement of thy own weaknesse .

5. But whosoever is carelesse in Bee not carelesse of smal defects . overcomming small defects , and yet thinkes hee can easily vanquish the greatest , is notoriously vaine , and presumptuous , and even already falling into the snare of the Devil .

EXPLICATION .

I Advise thee here , ( my dearely beloved , ) to take speciall notice Three things make our designs fruitlesse . of three principall occasions which render our designs fruitlesse , and defraud our pious purposes of their desired and expected effect : And this Doctrine will teach thee how to make good purposes as thou oughtest .

6. The first occasion , ( which was also touched briefly in the foregoing Text , ) is , that we ordinarily purpose 1. The relying upon our strength . to do a good action , or to avoid the doing of evil , more trusting to our strength , than to Gods assistance : And this pride , ( whence this deceit proceeds , ) so hudwinkes the eyes of our Soule , that wee see it not at all , and are therefore justly permitted to fall and faile of our expectation , that wee may thereby truly come to the knowledge of our own nothing , and learn to ground all our good designs upon the Divine Goodnesse , Grace , and Power , and not at all in our owne strength or indeavours .

7. Another occasion is , that when 2. The want of force to go through with them . our will enters upon a designe , it wants force and efficacy to goe through with it : ( although it seemes otherwise to us , because our designe eyes the beauty of that vertue which wee aym at , rather than the difficulty which intervenes in the getting it , ) So that it is no great mervail , that such ill-grounded designes fall downe to the ground , and melt away into nothing upon the first sight of the vertue .

8. The third occasion is ; That we 3. The no● levelling at the right end . addresse not our designes to their true and proper end , to wit , the pure Service and Honour of God ; For wee make them oftentimes , in our afflictions , or in time of distresse and desolution , rather to find thereby some solace in such contrarieties , than onely to please our Lord God ; who therefore lets us fall afterwards , that wee may discerne this deceit , and learn , to our cost , to aym at nothing else in all our actions than his holy Will and Pleasure .

CHAP. XVIII . How the Devil strives to withdraw us from the way of vertue .

MOreover , the Devil makes 1. Another deceit of the Devil , use of an other subtilty , to draw us from the path of vertues , into the precipice of vices . As thus : A certaine person fals into a sicknesse , which hee desires to support Exemplified in a sick person . with patience ; The Devil , ( seeing that if hee thus persevere , hee must needs get the habit of patience ) suggests unto him divers motions and desires , to do this or that good Worke , if hee could once have health restored : and that hee could serve God better ; advance his owne perfection more effectually ; and assist others more charitably , if hee were sound , than hee can doe being sick : And these conceits en-kindle more and more in the breast of the sick person , till they make him weary and impatient of his sufferings ; as being thereby hindred from doing such heroique actions : And by this deceit , the Devil casts down a Soule from the practice of Patience , ( in Falling into impatience upon pious pretences , which it first exercised it selfe ) into open Impatience against this infirmity ; yet not as a thing which is in it selfe displeasing , but as it is a hindrance , retarding her from the Execution of those good Works , which shee unquietly desires to performe .

2. Nor doth the enemy rest here ; but having brought the sick person to this , proceeds on in his plot , and And over-earnestly desirous of health . takes away from him the aforesaid suggestions ( of such good Workes as hee could bring about if hee enjoyed his health ) when the sick person perceives it not ; leaving in him onely an ardent desire to recover his health : and if this follows not as hee would , hee falls into grievous sadnesse and great impatience .

3. The best remedy of this , is , that The remedy , is to admit of no purposes which thou canst not presently practice . when sicknesse or other adversity hath seized on thee , thou take care to admit no motion or desire into thy minde , which thou canst not forthwith put in execution : otherwise it will make thee solicitous , and leave thee in unquietnesse .

EXPLICATION .

ANd thou ●rt in this case , to Because perchance they would not have their effect ; perswade thy selfe with all patience , humility and resignation , that perchance thy now-made in●entions , would not have the effect thou imaginest ; because thou art far weaker than thou thinkest : Or , that God Or that God would not receive them . by his secret judgements unknown to thee , by reason of thy demerits , will not receive this good from thee ; but rather that thou humble thy self under the sweet and powerfull hand of his holy will . So likewise , shouldst thou be hindred by thy ghostly Father , or any other occasion whatsoever , from following thine Therefore , trouble not thy selfe , when thou canst not performe thy desires ; own fancy in thy accustomed devotions , and particularly in receiving the sacred Communion , trouble not thy self with over-earnest desires , but truly devested of all self-will , cloath and content thy self with Gods good pleasure ; Saying sweetly ; If the all-seeing eye of divine providence , found not in me so great ingratitude , and so many defects , I should not be now deprived of so great a blessing as is the receiving of my sweet Saviour in the blessed Sacrament ; but humbly acknowledging that my loving Lord , doth thus discover unto me mine owne unworthinesse , his holy name be ever blessed and praised . O my God , I place my whole confidence in thy divine goodnesse , and hoping thou wilt accept of my will , which I force and conforme to thy disposition ; I here open to thee my heart , ready to obey thy holy command , disposed to doe what thou inspirest ; enter into it , I beseech thee , and endow it with Spirituall comfort , and courage against its enemies , and then doe with it , O my Creatour and Redeemer , that which is most agreeable to thy divine Majesty , and let thy sacred will be now and alwayes my onely food and nourishment , since I desire nothing more , ô sweet spouse of my soule , but that purged and freed from all things whatsoever displeasing to thee , I may be ready , adorned , and prepared for thy comming , and willing to follow thy blessed disposition in all things whatsoever . But rest secure , that thy good will is acceptable to God .

If thou punctually performest these precepts , rest secure , ( my dearly beloved , ) that all thy good desires to doe well , which neverthelesse thou canst not compasse ; ( either by reason of thine own nature , or the craft of thy enemy , or God himselfe not permitting it , to prove thy resignation to his holy will , ) will always minister some occasion of satisfying thy duty to thy Lord God in what manner hee best pleaseth . And this is the truest service thou canst performe , and the most acceptable sacrifice thou canst offer to his divine Majesty .

But I think it very convenient to Another dangerous snare . give thee here another caveat , of a most dangerous and subtile snare , into which many , blinded with selfe-love , fall unawares : and this it is ; They so palliate and excuse their defects that themselves doe scarcely perceive them .

4. And mark this diligently ; that Text. oftentimes when a man falls into impatience , he imputes it not to the pain which he endures , but for that he is impeded from the practice of good wotks : So that the cause of Divers pretences for our impatience . his impatience relates not to the sicknesse or adversity it selfe ; but partly to himselfe as deserving it , partly to others , whom he must be forced to trouble against his will ; and partly to the omission of his spirituall exercises .

5. Thus he who failes in his ambitious But all unwarrantable , seeking of honours and offices , will tell you , he complains not for his owne sake , but for the necessity of his family and friends , whom he might thus have helped . Now that such men deceive themselves , is made apparent by this ; that they are not much troubled , when the very same effects come to passe by some other meanes or persons , which seemed to afflict them , and under which they covered their owne imperfection .

6. For example , Thou tellest me , As is explained by an example . that thy sicknesse makes thee not impatient , because it is in it selfe grievous to thee , but for that they who are about thee are thereby overburdened : But should they , whom thou so much compassionatest , be as much overburdened in serving other sick persons , it would not much trouble thee : From whence it is evident , that not the sense of their trouble , but thine owne desire , and selfe-love , was the true root of thy Impatience . And in this manner , thou maist discover the hidden deceits in the rest of thy affaires .

EXPLICATION .

TO remedy this , I advise thee , The remedy is , to separate the pain , from the pretended circumstances . ( my beloved , ) that as soone as thou doubtest of such a deceit , thou presently separate ( by the help of thy conception ) the pain which presseth thee , from those circumstances which are pretended excuses for thy impatience ; and then reflecting upon that alone , force thy selfe to produce true and efficacious acts of patience , and resignation to suffer it willingly . Thus thou wilt either become a true practiser of vertue , or at least thine eyes will be opened to discover thy owne defects , whereof thou wert formally ignorant .

7. Wherefore I exhort thee , that Text. Therefore desire not to be freed from thy Crosse , if thou art able to carry thy Crosse with patience ; thou never desire to be freed from it : for this desire brings with it two great evills : The one is , that if it destroyes not thy patience , yet it disposeth thee by little and little to impatience : The other is , That it deprives thee of merit before God , who esteemes that only a work of perfect Patience , ( though short in reference to time , ) which is done with the resignation of our wils to his divine pleasure .

8. In this therefore , and in all But conforme thy will to God's . thy other works and proceedings follow this Rule : Withdraw and purge thy heart from all other desires and demands , than that onely , purely , and simply , which is conforme to God's will . And this is the way to be no more disquieted with adversity ; since no such thing can befall thee , without his will and liking .

9. But when some lawfull meanes Yet thou maist use lawfull meanes , so thou takest heed of self-love . must necessarily be used for the expelling of some overburdening adversity ; take heed left selfe-love creep into thy heart with them ; and see thou apply them , ( not to bee thereby freed from thy pressure ) but onely because it is Gods pleasure ▪ that thou shouldst make use of those instruments : and then thou canst not be discontented , in case they should not conduce to thy deliverance from adversity .

EXPLICATION . How to oppose the Devill , striving to deceive us with indiscretion .

WHen the Devill perceives 1. How to oppose the Devill , striving to deceive us with indiscre●ion , that thou walkest on warily in the right track of vertue , so that his common cunning is become uselesse to his designe of making thee goe astray : he then transformes himself into an Angel of light , and solicites thee with delightfull thoughts , flatters thee with passages of sacred writ , and suggests examples of the Saints ; that so conceiting thy selfe climb'd up to the top of perfection , thou maist fall more dangerously into the precipice which he hath dig'd for thee . To this end , he presseth And pressing us to afflict our bodies ; thee to the punishment of the body , with disciplines , abstinence , hair-cloath , and other extraordinary austerities ; that either thou may'st be puffed up with pride , as thinking thou dost very much ; or mayst destroy thy health , and so become uncapable to doe good works ; or lastly , that having endured much in this kind , thou maist grow weary of doing penance , and abhor thy spirituall exercises ; and so become a prey to thine enemies , and a slave to fleshly and worldly pleasures ; which hath hapned to very many , whose presumption having led them on , and left them to the conduct and violence of an indiscreet zeale , after they had gone beyond the limits of their owne vertue by immoderate rigours , perish'd at last in their owne inventions , and so became laughing stocks to their enemies ; all which disasters will never befall him who diligently observes this doctrine . Whi●h though it is sometimes good , Yet it must be tempered by discretion : For all cannot imitate the Saints in auste●ity of life ;

2. For although these voluntary pernances are sometimes praise-worthy , and may be meritorious , when strength of body and humility of spirit doe correspond and accompany them ; yet they must be temper'd and moderated by discretion according to each one's nature and quality : Thus , hee that is unable of body to imitate the Saints in severity of life , may right well be able to imitate their vertues ; by being fervent in devotion , frequent in prayer , continually aspiring to his Lord and love , setting naught by the world and himselfe , and loving silence and solitude ; HEE may be humble and affable to all , patient in suffering affronts , glad of the occasions to doe good to his greatest enemies , and finally resolved to performe his Lords will , and promote his honour to the utmost of his power ; and never to offend his divine Majesty in the least matter whatsoever .

3. All which inward acts and But each one may imitate their vertues . mortifications are far more pleasing to God th●n the outward macerations of the fl●sh ; and therefore I counsell thee to be very punctuall in those things which concerne thy duty and obligation , but as for extraordinary rigours , be rather backward and fearfull , than indiscreetly forward ●o embrace them .

4. Yet I speak not here to those Yet take heed of too much addicting thy self to delicacies , &c. delicate ones , who ( though in other things they are sufficiently spirituall ) are over-much inclined to indulgence towards themselves , and to an ex●ct doting and diligence in the preservation of their health , under Under pretence of health , or the better performance of thy duty . pretence of being thereby better able to serve God and perform their duty ; for they strive to couple two capitall enemies together , the Spirit and the flesh ; but unprofitably , and with manifest danger to both , since this solicitude causeth oftentimes the losse of health to the one , and of devotion to the other . Discretion therefore Discretion therefore is the best directour in this matter of mortification , must be the chief directour in this matter , which must distinguish the diversity of complexions and conditions , and since every one is not of like temper , all cannot be regulated by the same precept . To this I adde , that this discretion and moderation is necessary not onely in exteriour things , but also in the acquisition of interiour vertues , as I shall now declare .

5. For though the true Soldier of Christ , aspiring to perfection , must put no limits to his spirituall profit , yet there are some heart of spirit , which need to be quenched with And also in the acquisition of vertues , the dew of discretion , especially such as in beginners are kindled with over-much fervour . Thou art therefore to know that vertues are to be gotten by little and little , and by degrees , Which must be done by degrees , that so they may take the deeper roote , and become more durable in our souls . For example : If Thou art in the pursute of patience ; Thou art first to study how to bear injuries and afflictions , before thou fall to practise those higher degrees of delighting in them , and desiring them .

6. Moreover I advise thee not to And one by one , rather than all or many together ; apply thy selfe to obtain all vertues or many together , but first and principally to practise one , and then afterwards another , for by this means a vertuous habit is more easily planted , and mo●●●irmly fixed in thy soul ; For by this continuall exercise of one on●ly vertue , the memory is ready upon all occasions , the understanding is studying new means and reasons to acquire it , and the will is more affectionately inclin'd to embrace it , than if many were the objects of their imployments . And such is the conformity and affinity of one vertue to another , that the implanting of any one , is the preparing of the ground for all the others ; and whosoever is a proficient For , the obtaining of any one vertue is a preparation to all the rest . in the practice of one vertue , hath thereby learned the manner how to purchase another ; in so much that as one is augmented , all the rest doe by the same meanes increase in our soules , by reason of their inseparable nearenesse , connexion , and concatenation together ; they being all beames proceeding from the same Sun , which is the divine light .

Further advises for the getting of Vertues .

1. Besides those meanes formerly prescribed ( in the 11. Chapter ) for the obtaining of vertues , I will here give thee some brief and materiall advices concerning this important matter . First , it behooves thee to have a generous First , thou must resolve to suffer . heart , a great courage , and a strong and resolute will , as being certain thou hast to doe with cunning enemies , and art to wrestle with many contrarieties , and suffer many 2. Thou must beare a great love to vertue . Crosses .

2. In the next place thou art to bring with thee a particular inclination and affection to vertue , which thou canst not want , if thou truly weighest how pleasing it is to God , how excellent in it selfe , how profitable and how absolutely necessary to the attaining of all perfection .

3. Every morning make strong and efficacious resolutions and protestations , 3. Thou must practise it upon all occasions . to exercise thy selfe according to the probable occasions which may that day be offered unto thee ; and sometimes in the day reflect upon thy selfe , and examine thy performance of this promise , and fervently renew thy desires and intentions .

4. Apply all thy actions , spirituall exercises , reading , prayer , and 4. Apply all thy exercises to this end . meditations , for the obtaining of that vertue which thou now practisest .

5. Endeavour so to accustome thy selfe to forme acts of vertue , 5. Form acts thereof . both internall , and externall ; that they by use may become as easie and naturall unto thee , as were formerly their contraries , which were conformable to thy vicious desires .

6. The sweet passages and sentences 6. Think upon such passag●s of Scripture , as concerne , and commend it . of holy scripture , are of great force to this purpose ; and therefore it will be convenient to commit divers of them to thy memory touching that vertue thou now aymest at ; and to pronounce them often by mouth , or expresse them in thy heart , especially upon the occasion of feeling the passions and motio●s contrary to that vertue : For example , If patience be the vertue thou praisest , reflect upon that saying of Baruch : Baruch 4. Child , suffer patiently the wrath which is faln upon thee . And that of the Psalmist : The patience of the poor shall Psal. 9. not perish in the end : Or that of Salomon : The man that is patient , is better Prov. 16. then he that is strong , and he that overcomes his owne mind is better than he that conquers towns : And ; in your Luke 21. patience you shall possesse your soules : And ; let us by patience run on to the Heb. 12 ▪ battaile which is proposed unto us .

7. To the same purpose thou maist 7. Make frequent use of Jaculatory prayers , also make use of these Jaculatory prayers : When , ô my God , shall my heart be arm'd with the shield of patience ? When shall I for thy love support cheerefully all contrarieties ? O sweet and dear sufferings ! which make me like my meek Saviour , afflicted for my sake ! O onely life , and love of my soul ; shall I never compasse to content my self for thy glory , amongst thousands of crosses and calamities ? Oh , how happy were I , if amidst the flames of tribulations , I could burne with an inflamed desire to suffer yet far more !

8. These and the like ejaculations , and darts of affection , have great power to excite us to vertue , and penetrate even to Gods heart in heaven , especially being ayded and Which being ayded with two wings , wlil so are up to heaven . accompanied with two wings : A true knowledge of the content our Lord takes in our practice of vertue ; and a lively and longing desire to obtaine it , for no other end than because it is pleasing to his divine Majesty .

9. Thou art yet farther to be instructed , Above all things thou art to make a continuall progresse : ( my dearly beloved , ) concerning this weighty and necessary matter of obtaining vertue ; that one maine point is , to make a continuall progresse in the practice thereof : ●or if thou leavest off this pursute , it will necessarily follow , that through the violent inclination of thy sensuall appetite , and the alluring impulse of outward objects ; unruly passions will presse in upon thee , which will either destroy , or at least much diminish the acquired habits of vertue , and will moreover deprive thee of those manifold graces and gifts of God , which by thy continuance and progresse thou hadst infallibly obtained .

10. For surely the way of the spirit , walking to perfection , is farre different from that of earthly travailers ; who lose nothing by their convenient stay , because they redresse their wearinesse , which is caused and increased by the continuance of their corporall motion ; whereas in this way of the spirit , by how much more thou marchest onwards , by so much thy strength more increaseth ; for , For by going foreward , thy strength increaseth , the inferiour part , ( which by it's resistance , renders the path harsh and painfull , ) is by this vertuous progresse still more and more weakned ; and the Superiour part , ( which is the habitation where vertue resides , ) is thereby fomented and fortified : So that by the continuance of well-doing , thou still lessen'st the contradiction which thou feelest in thy journey , and receivest a certain secret content in thy happy conquest .

11. Thus continuing thy designed course , and marching ever onward in thy journey , thou wilt arrive with lesse paine and more pleasure , ascending by the severall degrees and steps of vertue , to the top of the mountaine ; where thy perfected soule Till thou art gotten up to the mountain of perfection . will performe her pious exercises , not onely without contradiction , but with much gust and content , having now tam'd and triumph'd over her unruly passions , and compleated her conquest over her selfe , and all things created , and being sweetly setled in the bosome of the divinity .

12. Neither is it sufficient , ( my dearely beloved , ) that thou strivest not Thou art also to seek out all occasions of practising vertue , to avoid the offered occasions in this practice of vertues , ( as was declared in the ninth precedent Chapter , ) But I would have thee seeke them out , and joyfully lay hold of them , though they appeare never so little , and at a Especially such as are contrary to thy sensuality . distance ; especially such as are contrary to thy sensuality .

13. To this hard combat , then mayst incourage thy selfe by these following considerations : Whereof one is , that all such occasions , are the proportionate and probable , ( yea necessary ) meanes , for the acquisition of vertue ; in so much that when thou demandest vertue of God , thou also askest these occasions , This being the most proportionate means to attaine to it , else thy prayers would be presented in vaine , and thy heart would contradict thy lips , yea thou mightest seeme to tempt thy Saviour , who ordinarily gives not patience without suffering , nor humility without contempt : and this is also true in all other vertues , which are all acquired by contrary accidents , whereby wee best perceive our owne wants , and therefore are most moved to desire their redresses : And by how much these feelings are more sensible , by so much the more strong and generous are the acts by which wee endevour to the vertues , wee stand in need of . Thou art therefore to make high esteeme , and improve thy self , by the least offered occasion ; as by a crosse-looke or contradicting word , which will inure thee to the patient sufferance of more important diff●ulties .

14. The other consideration , is that which hath beene formerly touched ; To conceive of all things which befall thee , as comming from Gods And comming from Gods Providence for thy particular profit , Providence for thy particular profit : And though some of them , ( as thine owne , or others faults , ) cannot be imputed to God , ( who abhors all sinne , ) yet they may be referr'd to him , in as much as hee permits them , and though hee can , yet doth not hinder them : But all pains and punishments whatsoever , which happen to us , by and through our own defects , or others malice , are from God , and his Divine Providence , to which hee concurres , and wills that wee indure them ; and which hee would not permit , ( since they containe a certaine deformity , a And that thou maist draw good from them thing ever odious to his purity ) but for the good wee may draw from them , and for other just reasons best knowne to his All-knowing Majesty .

15. Being therefore ascertained of Gods Will in all thy sufferings , and that he will have thee to support voluntarily all afflictions which befall thee either by others faults or thine owne ; it follows , that they are much mistaken , who ( to excuse The mistake of some rectified . their impatience ) pretend , that God will not this or that thing , because hee hates all evill : for what is this , but to seeke a cloake to cover their owne imperfections , and to refuse the carriage of that Crosse , which Christ hath lay'd upon their shoulders ?

16. And I yet further assure thee , To suffer voluntarily by them whom thou hast obliged , that thy Lord God more values thy voluntary disgestion of such difficulties which come from those persons whom thou hast obliged , than them which come from other accidents ; because the pride of thy perverse nature is more suppress'd by these , than by them ; and suffering these willingly , thou much contentest and exaltest thy God , by co-operating with him in that , wherein his ineffable bounty , and power do so Is to draw vertue from sinne and malice . greatly appeare : and this in effect , is to draw from the pestilent poyson of sinne and malice , a most pretious balsome of vertue and goodnesse .

17. For beleeve it , ( my beloved , ) thy Lord God no sooner discovers in thy heart a lively and ardent love of well-doing , and a disinteressed desire of getting this glorious conquest , but hee forthwith prepares and presents this chalice of cruell temptations , and harsh occasions , which thou art to take and disgest , according as hee best knoweth and pleaseth : and therefore confident Receive therefore the bitter cup , mixed by the heavenly Physitian ; and swallow it cherfully . of his love , and carefull of thine owne profit , shut thine eyes , and receive it from his holy Hands , swallowing it down cherfully , readily , and securely , even to the last and least drop , as a medicine made by a Physitian uncapable of errour , and whereof the ingredients , are by so much more profitable to thy soule , by how much they have lesse sweetnesse and savour to thy sensuality .

How to make use of all occasions in the exercise of one vertue .

1. Thou hast beene already informed , ( my dearly beloved , ) that the single practice of one only vertue at once is more profitable , than the laying out for them all together ; and that all occasions and occurrences , though different in themselves , are to be directed to that end ; Now take this method for thy more easy proceeding therein .

2. It may fall out , that oftentimes in the same day or houre , thou mayst chance to be unjustly reprehended for something which in it selfe deserves praise ; that thou maist cause anger by doing a good action , or be murmured against for some small subject ; that thy fitting demand In all occurring accidents of suffering , may bee harshly refused and rejected ; that thou art suspected , contradicted , and calumniated without cause ; that thy body is afflicted with paine , or thy mind with melancholy ; that thou art imployed in some peevish affair ; that thy diet is ill dressed ; and finally , that thou sufferest either in these-like inconsiderable occasions , or perchance in matters of more difficulty to bee supported , wherewith this miserable life is replenished .

3. In all which accidents , though it be good to produce divers acts of Make acts of that vertue thou then practisest . vertue , conformable to the variety of the subjects ; yet following the Rule already prescribed , thou art to exercise thy selfe in such acts , as directly aym at that vertue thou then practisest : As for example : If at the time when these occasions are Examples ; in the vertue of Patience . offered , thou art upon the acquisition of Patience ; thy way is to form acts , of induring those particular contrarieties , with all willingnesse , joyfulnesse , and chearfulnesse . If thy vertue bee Humility ; acknowledge Of Humility . thy selfe most justly deserving these and far greater indignities : If it be Obedience ; yield readily , and submit to Gods powerfull Hand , Of Obedience . offering to obey ( if so he pleaseth ) not onely all reasonable creatures , but even to sinke below the brute beasts , and debase thy selfe under all things which any way disgust or displease thee : If it bee Poverty ; Of Poverty . content thy selfe in the want of all worldly comforts and conveniences , whatsoever : If it be Charity ; Of Charity . produce acts of love , both towards thy neighbour , as being instrumentall to thy purchasing of vertue ; and also towards God , as being the principall and loving cause , whence these crosses proceed , ( or at least are permitted ) to come upon thee , for thy spirituall practice and profit . And by this Doctrine here delivered concerning the divers accidents which may dayly befall thee , thou mayst easily learne how to behave thy selfe , and make acts of the vertue thou practisest , in any one occasion of sicknesse , persecution , or other pressures which are of longer durance .

4. As for the space of time , which Concerning the time thou art to stay in the practise of each vertue , Thy directour must be judge ; is to be imployed in the practice of each vertue ; it is not for mee to determine ; but it must be regulated by the condition , diligence , and necessity , of each particular combatant ; and according to their much or litle progresse in the way of the spirit ; whereof none can be a competent judge , but hee who is the Guider and Directour of their soules .

5. But whosoever shall heartily settle himselfe to worke , with the devotion and diligence aforesaid , Yet thou mayst have some signs of thy progresse ; may without doubt make great profit in few weekes practice . And take this for one sure signe of thy proficiency ; if amidst all drynesse , darknesse and distresses of thy Soule , and feeling thy self bereft of all spirituall Whereof one is , if thou losest not courage in time of desolation . gust & comfort , thou ceasest not to continue with courage in thy vertuous enterprises .

Moreover , the contradiction of thy sensuality in the forming of acts of vertue , will afford thee a manifest testimony ; for the more that is weakned , the more this is strengthened ; Another , if the rebellion of thy sensuality be weakned . so that to feele no rebellion in the inferiour part , especially in unforeseene assaults , is a true token of thy having obtained the vertue . And as far forth as thy actions are accompanied with a promptitude and alacrity of spirit , so farre thou hast just reason to thinke thou hast profited in this exercise .

6. Yet take heed of perswading thy selfe , that thou art in sure possession of perfect vertue , or absolute Yet never thinke thy selfe a conquerour , master of any one passion ; though happily thou hast not a long time , and after many hot skirmishes , felt these rebellious motions ; for the deceit of the Devil , and the corruption Because vice may be cloathed in vertues dresse , of thy nature , may herein be too hard for thee , since that thing may bee really a vice , which secret pride cloath's in the habit of vertue . ●f furthermore , thou steadfastly be●oldest And thou hast yet much more to do . the perfection to which God hath called thee , thou wilt ea●ily grant , that hadst thou made a far greater progresse in the path of perfection , yet thou art scarcely well entred into the first confines thereof .

7. And I must here put thee in Therefore looke forwards upon what thou yet wantest , mind , ( my dearly beloved , ) that thou art still to looke forwards , and advance thy selfe towards those many vertues thou wantest , and not to reflect backwards upon thine owne small profit and progresse : For this is to be left to thy Lord God , the true searcher and onely knower of hearts , who layes open this secret to some , and conceales it from others , according to his Divine knowledge of the pride or humility which will ensue thereupon , and so as a loving Father , takes away from these all danger , and gives those an occasion to increase their vertue .

8. Wherefore let the pious practitioner And pursue thy exercises with patience and constancy . pursue his exercises with patience and constancy , though his perceives not it's owne progresse ; assuring himselfe that he shall in due time see and feele it , when the Divine Providence shall be so pleased for his greater profit .

CHAP. XIX . How our enemy endeavours to make our vertues instrumentall to our Ruine .

1. OUr deceitfull and dangerous enemy the Devil , tempts us also by those very vertues which wee have acquired , and casts them , as it were stumbling blocks , in our way , to occasion our ruine . To this end Our enemies strive to make us take pleasure in our vertues . hee strives to make us please and delight our selves in them ; that so being puffed up in our selfe-conceits , wee may fall afterwards into the dangerous precipice of pride .

2. But to secure thy Soule from this fearfull fall , stand alwayes in the open and plaine field , and persevere securely in the true and profound But do thou consider thine own nothing . consideration of thy owne nothing ; confessing that of thy self , thou art nothing , thou knowest nothing , thou canst do nothing , and thou hast nothing else in thee of thy self , but eternall damnation .

3. And take a serious care , to drive far from thee all such of thine owne cogitations , which seeme to whisper against this selfe-knowledge : For they surely are suggested by thy sworne enemies , and therefore if thou excludest them not from thy heart , they will either kill , or cruelly wound it .

4. Which truth that thou may'st apprehend , I prescribe this Rule unto thee : When thou goest about to contemplate thine own basenesse , thinke not of the Benefits , Blessings , And mark well what is within thee of thine own goods , and what of Gods Gifts . Gifts and Graces which thou findest in thy selfe ; for these are none of thy goods , but Gods Gifts : turne thee therefore to take a view of what is thine own , and so thou shalt rightly judge how great , or rather how truly nothing thou art : which thou mayst thus do : Imagine the time before thou hadst a being , and What wert thou from eternity ? thou wilt soone finde that for an eternity thou wert an absolute nothing , that thou didst nothing , nor couldst contribute in the least manner to thy owne life , or any thing which thou now possessest . If in What art thou in time ? the next place , thou dost ponder the time wherein thou begann'st to be something , thou wilt likewise understand , that thou receivedst it from the pure bounty and benignity of thy God alone ; for hee created thee , and gave thee this life , which he still continues and conserves unto thee , and hee doth all other things thou now hast , knowest , and possessest . In so much as thou canst not meete with the least occasion in thy selfe , whereon to ground a thought of thy being any thing , or of deserving any esteeme above others , for any thing .

5. Now as concerning thy state What good canst thou do of thy selfe ? of grace , and abilities given thee to do good : tell mee , Can thy nature do the least good thing by it selfe , deprived of thy Creatours Divine Assistance ? If further thou turne thy thoughts upon thine owne evill and sinfull workes , and others yet What evill hast thou , or mightest thou have done ? worse which thou hadst undoubtedly done and continued in , if God of his great Mercy had not kept , stayed , and withdrawne thee with the right hand of his holy Grace ; thou wilt be easily brought to acknowledge , that thine owne wickednesse , ( both by reason of the length of time , in which thou lay'st drownd therein , and also of the multitude of thy evill actions and perverse affections , ) is so great , that it can neither be expressed , nor numbred ; in so much that thou art , or surely mightst have beene , like another infernall Lucifer : therefore unlesse thou wilt be a sacrilegious felon , and steale away the goods of thy Lord God , and attribute them to thy self , thou mayst justly esteeme thy selfe every day worse than other .

EXPLICATION .

YEa , thou hast good grounds to So that thou maist justly thinke thy selfe , the worst of all men . think thy selfe the most ungratefull and ungratious wretch in the World , and to be nothing but dirt and dung of the Earth , or that which is more stinking and abhominable , because the loathsomnesse and stench of thy sinnes is farre greater . Text Yet be just in thy self-accusation ,

6. Yet here take this necessary caveat , That Justice be joyned with this confession of thine owne basenesse ; lest it bring thee more prejudice , than profit : For if in this knowledge and humble confession of thy selfe thou excellest some other , ( who by reason of his owne blindnesse thinkes himselfe something , and for such desires to bee esteemed by others ; ) and art desirous that upon this score , others should thinke well of thee , and esteem thee that which thou acknowledgest thy selfe not to be ; thou art far worse than he is .

7. Wherefore that the acknowledgement of thy own basenesse and vildnesse , may be true and reall , and render thee pleasing to God ; thou art not onely to acknowledge thy selfe base and wicked ; but b●have And not only acknowledge thine own basenesse , but so use thy selfe . thy selfe as such a one , treat thy selfe as such a one , and desire to be so held , and so handled by all others .

EXPLICATION .

Abhorring all honours , rejoycing in affronts , and condescending upon all occasions to performe the basest imployments , and to be sleighted and contemned by every one ; yet still for the onely end and intention to humble and exercise thy selfe , and not out of a certaine pride , and secret presumption of spirit .

8. And if it sometimes happen Text. that for some good worke , wherein thy Lord God vouchsafed to make thee instrumentall , thou comest to gaine a good esteeme , or beginnest to And stick to this amidst all praise or applause of others . be beloved , or praised by others : Take heed , and be not drawne a tittle from the aforesaid truth of thine owne basenesse : but turn thy heart to thy Lord God , and there say to him : O my Lord , let it never enter into my thought , to steale from thee thine own Divine goodnesse .

EXPLICATION .

TO thee , O my God , all praise and honour is onely due ; to thee onely be given all the glory , and to mee that which I truly deserve , which is onely confusion .

And afterwards thou maist reflect Text. upon him who praysed thee , saying within thy selfe : Why doth this man thinke I am good ? When indeed there is none good , but thou onely my good God .

If thou thus proceedest and practisest , thou rendrest truly to God that which is his , and puttest thy soule in a disposition to receive greater grace .

EXPLICATION .

9. BUt if the memory of thy good deeds , endanger thy soul to fall into vanity ; looking upon them And let not the memory of thy good deeds , puff thee up with vani●y ; presently as none of thine owne goods , but as Gods Gifts , reason thus with them : How can you appear and pretend to have a being in my heart , since I neither gave you a beginning , progresse , nor perfection ; but my good God , by his onely Grace and Goodnesse created you ? I therefore acknowledge him for your principall Father , and to him I returne all hearty Thanks , Praise , Honour and Glory .

10. Then penetrate the best of thy For thou wilt finde the best of them very imperfect . good workes , and thou wilt find , thou hast not onely fayled in perfectly corresponding to the grace which God gave thee to perform them ; but also that they are far from that perfection , purity of intention , and due fervour and diligence , which should have accompanied them : in so much that the whole matter being impartially pondered , thou mayst rather be confounded and asham'd , than puffed up with pride and complacency . For nothing is more certain , than that the pure and perfect graces and gifts of God , are destroyed and lessened by our imperfections , when we put them in practice .

11. And if thou wilt elevate thy spirit to thy Lords supreme Greatnesse and Goodnesse , and truly resent what service is due to so Divine a Majesty ; thou wilt soone conclude And that thou hast no colour to glory in them , that there is no cause or colour for thee to glory in thine owne merits , though thy actions had beene farre more excellent and renowned than they are ; but accusing thy selfe of Bu● to accuse thy want of duty . want of duty , and trembling at thine own deficiency , wilt put on the person of a poore penitent desiring pardon , and saying ; O my God , be favourable unto mee , a wretched Sinner .

Thou mayst furthermore , enter into comparison of thy workes , with them of the Saints and Servants of God ; and thou wilt by that parallel , plainly perceive the basenesse of thy best actions .

12. Learne therefore ( O my Learn therefore humility , beloved ) this necessary lesson of humility , and acknowledge thy selfe with thy whole bundle of good works put together , to be a meere nothing ; for this is the firme foundation , whereon thou art to raise the perfect structure of all other vertues ; and Which is the foundation of all vertues , the deeper thou layest this ground-work , the higher will be thy spirituall building ; yet never thinke thou canst digge it deepe enough , but rather imagine , that if an infinity could befall a creature , thy unworthinesse would be infinite . This point , ( to wit , selfe-acknowledgement , ) being well practised , gives thee the possession And without which thou art lesse than nothing . of all that is good , and without it thou art lesse than nothing , though thy actions are more perfect than those of the greatest Saints , and thy heart be in continuall recollection with thy Creatour . O blessed knowledge ! which makes us happy on Earth , and glorious in Heaven ! O true light , shining out of our darknesse ! O great nothing , which rendrest us masters and monarchs of all things ! No , ( my dearly beloved , ) I will never give over the pressing of this Point , which thou art ever to practise .

13. If therefore thou desirest to praise God , accuse thy selfe ; if thou wilt exalt his Divine Majesty , dive into thine own misery ; If thou wilt find him , climb not up to Heaven , for hee will fly from thee , but rather descend into the abysse of thine own nothing , and hee will thither come to And it is the onely way to praise , find , and please God . thee , and there embrace thee . Yes , hee will court and cherish thee by so much the more dearly , deliciously and tenderly ; by how much thou seemest abject and vild in thine own eyes , and art well pleased to have all others slight , and scorn thy company , as a meere out cast , an object of derision , and a thing abominable .

14. Know furthermore and consider Therefore thou art bound to him , for permitting thee to be scorned ; thy selfe most unworthy of so high a favour from thy Lord God , as to bee neglected and scorned by all ; and faile not to render him most hearty and humble thanks .

Finally , thou art to be gratefull , and sensible of thy great obligation to them who have administred the occasion of this thy spirituall improvement , and to acknowledge And to them who do it . thy selfe most bound to them who have most master'd and mortified thee .

15. But if notwithstanding all these true and weighty considerations , the subtilty of the Devil , thy own ignorance , or an evill inclination , should have yet the power over thee , so as to disquiet and And be ever wary of the devil , and thine own inclination . trouble thy minde with fancies of selfe-praise , and make some impressions in thy heart , of thine owne merits and deserts : 'T is then thou art chiefly and couragiously to beat downe and humble thy selfe ; since thou findest by experience , how poorly thou hast profited in the way of the Spirit , and knowledge of thy selfe , and what deepe roots thy pride and vanity have taken in thy entralls : And this is the way to suck hony out of poyson , and to draw health from wounds .

Of Rash Judgement .

1. From this vice of selfe-esteem , springeth up another no lesse dangerous , which is Rash-Judgement Rash-judgemen springs from Self esteeme , concerning our neighbouts , and this is commonly followed with contempt of their persons , and detraction from their good name : This vice as it hath its beginning from a p●evish and proud inclination , so likewise And from Pride . it is nourished and fomented by no other food ; for Pride and Rash Judgement increase together , comply with each other , and doe both joyntly covertly and insensibly concurre to deceive us . For wee presume to exalt our selves , by iudging meanly of others , and we thinke our selves free from those imperfections , which we are fully perswaded are in our Brothers .

2. Now , our wylie enemy , the Devill , no sooner discovers this perverse disposition in us , but hee is busy in keeping our senses open , to ●he Devil ●trives to ●eepe open our senses , upon our Neighbours actions ; see , heare , examine , controll , and heighten the faults of our Neighbours : hee is diligent to imprint this imperfection , or that indiscretion , of such or such a person in our spirits : If therefore ( my dearly beloved ) thy foe is so forward and watchfull to intrap thee , be thou equally carefull and vigilant to avoid his plots , But wee must be as vigilant , to shun , as he is to lay his plotts . and rescue thy soule out of his dangerous snares ; and in the first place when anothers defects are presented before thee , presently withdraw thy thoughts ; but if thou art solicited to give sentence , let it bee a flat First , by denying to give any sentence ; deniall , and short answer , that thou hast no such power given thee : and if thou hadst any such privilege , thou couldst hardly forme a right and sound judgement , being invironed and prevented with such a number of passions , inclining to thinke more amisse than there is just cause .

3. Then make use of this second and singular remedy : Let the consideration Secondly by looking homewards , upon our own selves , of thine owne wants , and interiour necessities , so take up thy whole time , and thoughts , that seeing how convenient it is to looke homeward , and how much thou art concerned to take order in thy owne bleeding affaires ; thou mayst recall thy mind from roming abroad , and have no leasure left to lend away to others superfluously , who hast scarcely time enough to looke after thy selfe in things of absolute necessity . And this serious search into thine owne wants , will cleare the inward eye of thy soule , from those ill humours which ingender this pestiferous imperfection of Rash judgement . For know , that when thou conceivest amisse of thy Neighbour , Where we shall finde some root of the same fault wee blame in them . there is some root of the same evill in thine own heart , which is apt to take the impression of that object which is like it selfe . When therefore thou feelest this itching desire to censure anothers fault ; fall into passion at thy selfe , as if thou wert equally culpable , and enter into these terms with thine owne Soule : Is it possible , that I , who am so miserable , not onely because I wallow in the same mire , but am also full of greater faults and inperfections , shall notwithstanding be so proud and presumptuous as to take upon me to judge another ? Thus the weapons which first pointed at thy neighbour , but have thus pricked thine owne heart , will prove a perfect cure of thy wounds , and a true comfort to thy soule .

4. But when the fault which is If the fau●t be manifest , put a charitable construction upon it ; committed , is become manifest , then excuse it with a charitable construction ; and piously conclude that thy brother hath many hidden vertues and perfections , for the custody whereof he is thus permitted to fall : or that it is to humble him for a time , to make him see his owne nothing ; and so from this contempt of others , raise him afterwards to higher perfection in the sight of the divine Majesty , whereby his gaine may prove greater than his losse . But if the sinne be not onely manifest , but even monstrous , and proceeds If monstrous , have recourse to Gods secret judgements , from a perverse and obstinate heart ; turne thy thoughts to Gods secret & severe judgements ; where thou wilt find some , whose works seemd to speak them highly wicked , to have afterwards shew'd evident signes of holinesse , and died with opinion of sanctity : and thou wilt also find others , who were thought to have touch'd the top of perfection , tumbled downe into the miserable precipice of eternall damnation : It is And tremble at the proceedings of his Providence . therefore thy part to tremble at these unperceiveable proceedings of divine providence , and to remaine alwayes carefull and fearefull of thine owne condition , not intermedling with that of others , which is concealed from thy knowledge .

5. Finally , beleeve it for a certainty , And know that all Charity proceeds from God's good spirit , that all the good and charitable constructions thou puttest upon thy neighbours actions , are the assured effects of the holy Ghost , and that all contempt , rash censures , and bitternesse of mind against them , are derived from thy owne malice , and and all bitternesse from the Devill , thine enemies suggestion : wherefore raze out of thy soule with all speed and diligence , such impressions as glance at thy brothers imperfections , and shut not thine eyes to sleep , before thou hast excluded all such thoughts out of thy heart .

Of the meanes to shield us against the attempts of our Enemies at the time of death .

1. Though the whole course of our life is a continual warre , yet the The way to be conquerours at our death , most signall and important day of battaile , is the day of our death ; and whosoever is conquered in that last and inevitable skirmish , remaines hopelesse of the victory for all eternity : wherefore that thou mayst be then ready to beare this fatall brunt with constancie , fight now and fall upon thine enemies before hand Is to fall now upon our enemies before-hand . couragiously ; for he that is a stout combatant duting his life , is most like to be conquerour at the poynt of death , as having by long practice gotten the true use of his weapon .

2. Thou art also to make death familiar to thy thoughts , by frequent and attentive conference and consideration ; for so thou wilt lesse feare it when it comes ; and be freeer to resist what will then so fiercely assault thee . Worldlings heare not willingly this doctrine , because it interrups them in the cariere of their pleasure , which they follow with over-much passion and affection , and consequently leave it not without great griefe and affliction . But doe thou ( my dearly beloved ) make timely preparation for a matter of Therefore make timely preparation , so high importance ; and to this end , imagine thy selfe to be sometimes all alone , helplesse , and comfortlesse , struggling hand to hand with death ; and there represent to thy soule , these things following ; which as I conceive will then most afflict thee : and consult with thy own heart how to remedy all things before it be to late , that so thou maist readily make use thereof in thy latest and greatest And now study thy answers , to the four challenges , which thy enemies will then send thee . necessity : For that which can once onely be acted , ought in all reason to be very exactly studied before-hand , lest a fault be committed , which can never be redressed .

Of four assaults which our enemies make against us at the time of Death ; And first , Of their assault against Faith , and of the meanes to defend our selves .

3. Our subtill enemies , make ordinary The First is against Faith . their strongest opposition when we are in the weakest condition ; and therefore they raise four maine batteries against us , from whence they let fly their empoysoned darts at us into our death-beds : assaulting us , with temptations against Faith , with Despaire , with Vain-glory , and with Illusions .

4. As for the First : When the Devill sets upon thee with false arguments , The remedy is , to retreat from thy Understanding to thy Will , to batter downe thy Faith ; make a speedy Retreat from thy Understanding to thy Will , saying : Avoid Satan , thou Father of all falshood , I will give thee no audience ; for it sufficcth and satisfies me to beleeve that which the Catholique Church proposeth unto me . Take heed therefore of admitting any fancies concerning thy Faith , though they appeare never so friendly ; but take them all , as indeed they are , for deceits of the Devill , to ingage thee in a dispute with him : But if thou art so sodainly intrapped , that thou wantest time to retreat , stand strongly upon thy firme ground : and never yield either to the reasons he allegeth , or to the authorities of Scripture he citeth , assuring thy self , that they are either ●ull of fallacies , or corruptly quoted , or ill applied , or falsly interpreted , ●hough they appeare never so clear and evident .

5. And should the subtill Serpent fall upon interrogations to intrap And to give no answer to thy enemies questions ; thee in thy answers : As , What doth the Church beleeve ? vouchsafe him no reply , but frame an inward act of lively and firme Faith ; or undauntedly tell him , that the Church beleevs the Truth . If he againe proposeth , And , What is this Truth ? Say , it is even that thing which this Church beleeveth .

6. But above all things , keep thy heart and mind fix't and attentive But to fix thy thoughts , upon Christ crucified . upon the contemplation of Christ crucified : where sweetly discoursing with thy Lord and love , say : O my God , ô my Saviour , ô my Creatour , succour me speedily , abandon me not in my necessity , let me not swerve one tittle from the truth of thy Church ; and grant me , I beseech thee , this grace , that as I now live in it , so I may constantly dy in it , to thy glory , and my owne eternall comfort .

Of their Second assault of Despair , and the Remedy against it .

7. The Devills next Engine , wherewith he strives to ruine and destroy The second assault , is of Despaire , us , Is the fright he puts into us , upon the thought of our ●normous offences , whence he would cast us down headlong into the gu●ph of despair . In which cruel danger , stand Where , thou art to observe this certain Rule . fast to this certain Rule : That all reflexions upon thy sins , proceed from Gods grace , and tend to thy good , if they be followed with effects of humility , with true sorrow for having offended so good a God , and with a firme confidence in his goodnesse : But when this reflexion disquiets thy mind , makes thee doubtfull and distrustfull , peevish and pusillanimous , then ( although thy sinnes appeare indeed sufficient , to make thee think thy selfe justly and eternally damned , and that there can be no reason for thee to hope after Salvation , ) assure thy selfe they are clearly the effects proceeding from Satans suggestions : And therefore And to have a perfect humble thy selfe so much the more , and be more hopefull and hope , and humble confidence in God , confident in thy God ; whereby thou wilt confound and conquer thy enemy with his owne weapons , which he prepared for thy destruction .

8. When therefore thy sins are And never to distrust his mercy , suggested to thy memory , conceive a perfect hatred of them , as of things detestable to the divine goodnesse ; yet be sure to have an hopefull confidence in thy Saviours passion : And I tell thee yet more ; shouldest thou seem to heare God saying unto thee , Away , thou art none of the number of my sheep ; yet thou art not to lose thy confidence in his mercy , but humbly to reply , Thou hast just reason , ô my Soveraigne Lord God , to shake me off for my sins sake ; But I have greatest reason to be confident of thy goodnesse and mercy , and to beleeve that thou wilt pardon me ; therefore I humbly beg salvation for this thy wretched creature ; damn'd indeed by it's owne malice , but redeem'd by the And the merits of his passion . dear ransome of thy Sonnes most pretious blood and passion . Thou wilt save me , ô my Redeemer , for thine owne glories sake ; and I resigne my selfe freely into thy hands , upon the assurance of thy infinite mercy . Doe with me , and dispose of me , as thou best pleasest , for thou art my onely Lord ; and if thou killest me , yet I will place my whole hope in thy heavenly goodnesse .

Of the assault of Vain glory .

9. The third assault , is that of The third assault is , of vain-glory , Vain-glory and presumption : Here thou art to be ●quall , wary of the other extreme , and never to admit of the least conceit or complacency in thy selfe or thy actions , but to referre all goodnesse that seemes to be in thee , purely to Gods great mercy , and the merits of Christs p●ssion ; Imbase thy selfe in thy heart , whilst there is the least remainder of breath in thy body , and acknowledge thy Which is conquerd by distrust of thy self , and trust in God . God as the true fountain of all thy goodnesse . Look not at all upon thine owne merits , but rely totally upon his mercy . Distrust thy selfe , and trust in thy Saviour ; and think what poore provisions thou hast laid up in store for this passage of death , and thy journey to eternity ; and how vain and uselesse all thine owne indeavours will prove , unlesse God will be pleased to put his helping hand , and gather thee under the sacred wings of his divine protection .

Of illusions , and false aprearances , which are usually presented at the hour of death

10. If thy obstinate enmy , who is The fourth assault , is , by false illusions , ever studying to supplant thee , should at this time set upon thee with false appearances , and transfigurations of himselfe into an Angel of light , thy best way is , to recurre to the certain knowledge of thine own nothing , and boldly to answer him : Depart , ô thou accursed devill , into Against which , have recourse to the confession of thy owne nothing ; And admit them not though they seem to come from heaven . thy own darknesse ; I neither deserve nor desire any visions : I need no other thing than the mercy of my Jesus , the prayers of the Virgin Mary , and the assistauce of the Saints . Yea , though thou hast reason to guesse by some evident signes , that these things are from heaven , yet still deny them all accesse unto thee , and drive them far from thee ; nor needest thou fear lest any such resistance ( grounded upon thine own indignity ) should displease God ; for if the visions come from him , he knowes well how to make them manifest , notwithstanding thy opposition : and art secure to be thereby no loser ; since he who gives his grace to the humble , cannot be angry with him who practiseth such high acts of that vertue .

11. These are the common and After these generall temptations , follow others in particular . ordinary engines , which our enemy makes use of in this last passage : After which follow his other trained bands of temptations , according to each ones particular inclination and disposition . Stand therefore timely to thy arms ( my beloved ) before this great day of battail steal upon thee ; and fight now valiantly and generously against thy violent passions and imperfections , that thou mayst be prepared at that time , which takes from thee all other time and power to perform it .

CHAP. XX. That we must never flatttr our selves , as having subdued our enemies ; but must often return , to our wonted exercises , as if we were yet Novices in this Spirituall Conflict .

I have yet one thing ( O beloved ) Never perswade thy selfe , thou hast gotten a full victory , to tell thee of ; which is , that thou never perswade thy selfe to have gotten a full victory over any one of thy passions , though perchance thou hast for a long time together felt no motions thereof : But that thou often renew thy accustomed But often renew thy exercises . spirituall exercises , as if thou wert yet a young beginner , and a fresh-water souldier now entring the list .

2. For if we behold , and desire to follow the perfection whereunto God hath called us : wee shall find it to be so high and so copious , that For perfection is very high and hard to be obtained . after our best spent endeavours , wee shall scarcely presume to say , that we have learnt the first principles thereof : And besides this ; That which seemes to us a vertue , may indeed sometimes be a vice ; our judgement being deceived by some secret pride .

CHAP. XXI . Of Holy Prayer .

WE have hitherto ( ô beloved ) The fourth weapon is Holy prayer . through the divine assistance heard and learned what concerns Diffidence in our selves , Confidence in our God , and continuall Exercise ; which are the three necessary meanes , to get the victory of our passions , and to conquer the disordered motions of our Sensuality . Now follows the fourth , which is Holy Prayer ; and this is the best and most efficacious means to obtain all good things from Gods gracious and bountifull hand .

EXPLICATION .

FOr Prayer , is the food , the comfort , A furthet description of prayer . and the support of the soule during its pilgrimage upon earth : It is a secure bridge for it to passe over the severall seas of adversities and prosperities : It is a wall of defence against vices and temptations ; a key opening into the cabinet of celestiall treasures ; the dore of holy thoughts ; and finally , an invincible Citadel , and sure retreating place from the violent assaults of all our enemies .

By prayer , ( if thou knowest how to apply it to its true use , ) thou puttest a sword into thy Lords powerfull hands , wherewith he will fight thy battails for thee , and vanquish all enemies which oppose thee in thy way of perfection .

2. But to make thy prayer grateful , Text. Which must have these properties , usefull , and acceptable ; it must be accompanied with these conditions , and properties .

First , That an ardent desire to 1. A desire to serve God . serve thy Lord God , in such a manner as may best pleasure his divine Majesty , doe continually inflame thy heart .

EXPLICATION .

TO obtain this inflamed desire ; How to obtain this inflamed desire . consider that thy Lord God , by reason of his admirable excellencies , of goodnesse , majesty , wisedome , beauty , and other infinite perfections ; is more than worthy to be served , and honoured , by thee and all creatures . That to serve and succour thee , this greatnesse hath condescended to compassionate thy weaknesse ; and to suffer for thee in his sacred humanity for thirty three yeares space , during which time he cur'd and salv'd thy stinking sores , ( which were gangren'd by the soule contagion of sinne , ) not with medicinall oyle , ordinary wine , and common plaisters ; but with the most precious balsom of his owne sacred bloud , and with unguents confected of his purest flesh , torn from his body by scourges , thorns and nails . Weigh also the importance of this his service , since thou art thereby inabled to master thy selfe , to conquer thine enemies , and to become the child of God .

Secondly , That thou be possest Text. Secondly , perfect Faith , with a true and constant Faith , whereby thou beleevest , that thy loving Lord will give thee all things necessary for his service , and thy salvatio● .

EXPLICATION .

THis holy Confidence , is the vessell , which the divine goodnesse fills with the treasures of his graces ; and the greater it is , the richer , and more laden , will thy prayer return into thine owne bosome : For how can our unchangeable Lord faile to make us partakers of his good gifts and graces , when as himself hath commanded us to ask them , and promised his holy Spirit to them who petition him for it , with Faith and perseverance ?

Thirdly , that thou hast no other Text. Thirdly , Conformity to God's will end in frequenting holy prayer , than the accomplishing of Gods will and not thine owne ; and this as well in asking , as in obtaining . That is , Let nothing move thee to pray , but only that God will have thee pr●y ; neither doe thou desire to be heard , for any other reason , than that thou hopest it is his pleasure : briefly ; Let thy intention , and the whole purpose of thy prayer be this , That thy will may be conformable to Gods will : and strive not at all to bend his will or draw it unto thine .

EXPLICATION .

ANd this thou art to do so much Because thy owne will is subject to error , the rather , because thy will being infected with selfe-love , is subject to errour , and forgetfulnesse of it selfe , and so knows not what it asks : but the divine will is ever accompanied with unspeakable goodnesse , and so can never faile , but is the rule but the divine will is infallibly right . and queen-regent of all other wills , deserving to be followed and obey'd by them all . Thou art therefore alwayes to petition for those things which are conforme to Gods ho●y will ; and when thou suspectest whether some desire of thine be truly such , to make thy demand conditionall ; and not to wish it , but onely so far forth as thy Lord God is well pleased thou shalt obtain it . In things also , which are known to be certainly agreeable to his divine Majesty , such as are vertues , and graces ; thou art to pray for them , rather that thou maist by their meanes better please , satisfy and serve him , than for any other end or consideration whatsoever , though never so spirituall .

Fourthly , That thy prayer , and Text. Fourthly , A connexion with the former exercises . the other before-described spirituall exercises , be so joyned together , as that thou undertake not the one , without the practise of the other : For pray thou never so long , and never so much , to obtaine any vertue , unlesse thou also labour , and exercise thy self in the way to get it ; thou onely temptest God , but obtainest not thy desire .

EXPLICATION .

FIftly , remember that before thou Fifthly , Thanksgiving for received favours . demandest new favours , thou art to render humble thanks for them thou hast formerly received , by these or the like expressions : O my good and gracious Lord God , who hast made me , redeemed me , and rescued me from mine enemies , oftner than I my selfe know or can conceive ; succour me now also , and deny not to grant this my present petition , though I have beene hitherto rebellious to thy will , and ungratefull to thy goodnesse .

And if thy demand be for some particular vertue , whereof thou now standest in great need , by reason of some temptation , trouble or contradiction , which urgeth thee ; forget not to thank him for that occasion of thy triall and exercise ; which through his gracious assistance , may redound so much to thy spirituall good .

Sixthly , since Prayer hath it's Sixthly , a reflexion upon Gods goodnesse , and promise ; and Christs passion . whole force , power and hope of obtaining , from Gods goodnesse and mercy , from Christs merits and passion , and from the divine promise ; therefore thou maist fitly usher in thy demands , by some of these following sayings : O my God ▪ graunt unto thy servant , I beseech thee , this grace for thy supreme goodnesse sake , that thy most dear Sonnes merits may impetrate for me the graunt of my petition . Remember ô my Lord , thine owne loving promise ; and incline thine eares to hear my prayer . At other times , thou maist ask by the merits of the most glorious Virgin , and suffrages of the Saints ; which are powerfull to prevaile , in thy pious demands .

Seventhly , Thou art to pray with Seventhly , Perseverance . perseverance ; For if the continued importunity of the Evangelicall widdow , inflected the hard-hearted Judge to give her what she asked ; how shall perseverant petitions be rejected , by him who is mercy and goodnesse it selfe ?

Therefore after thy prayer , Text. Prayer must also be strengthned with Hope . strengthen thy soule with a live by Hope in God , that ( through his infinite love ) he will bestow on thee the now demanded grace or gift , or something that is better for thee , or both together : And although he so long delayes his answer , that thou maist doubt he denyes what thou askest ; yet remaine constantly in this hope , and never slacken therefore , either thy prayer , or thy practise , or thy confidence . And though God seemeth to reject thy prayer , yet persevere knocking .

3. Yea though it may seeme to thee that God rejecteth thee and thy prayer : Yet doe thou still humble thy selfe more and more before him , encreasing thy Faith , and comforting thy self with hope in thy Saviour . For the more fervently and frequently thou interposest this constant hope in God , even in such violent repulses , and ( as it were ) manifest reprobations of thy prayer , the more thou becommest pleasing and gratefull unto him .

4. And therefore thou art alwaies And alwayes thanking him , as wel when he grants , as when he denies . to return him gratefull thanks , whom thou acknowledgest no lesse good , wise and loving in thy behalfe , when he seemes to cast out thy petition , than when he grants it . Keep then an ever-constant , couragious , and joyfull mind , in all events whether good or bad : and humbly submit thy selfe to the infallible wisdome , and all-ordering providence of thy Lord God .

CHAP. XXII . What inward ( or mental ) prayer is , and what Contemplation : and the use thereof .

INward ( or mentall ) prayer , Is an 1. Mentall prayer includes aswayes , elevation of the mind to God : and it alwayes includes , either to an actuall , or virtuall petition of something ▪

2. Virtuall petition is , when the minde is lifted up to God to obtaine Either a virtuall Petition ● some thing , some grace from him ; shewing him our necessities simply and briefly without any discourse or consideration of any other things : As , when I elevate my mind to God , and confesse before him my weaknesse both to do well , and to defend my selfe from doing evill : This sort of prayer , is properly tearmed Virtuall ; because when I thus briefly lay my minde open to God , hee well knowes what is there wanting , and how much I stand in neede of his helpe .

EXPLICATION .

ANd this virtually implies , an humble supplication to his Divine Majesty that hee will vouchsafe to supply my necessities . And by how much the more this confession of thine own want and weaknesse is reall and manifest , and thy desire efficacious , and thy confidence lively ; by so much also thy demand shall be of more force and value .

3. There is also another kinde of inward virtuall Prayer , which consists in a simple beholding or contemplation of God in our minds , And this Prayer is , When we silently desire , and ( as it were ) put our Lord in remembrance of that grace , wee formerly demanded .

4. Learne , ( O my beloved , ) this way of Prayer , and make it familiar unto thee by the frequent use of it : For experience will give thee to understand that it is the best armour of proof against all enemies , adversities and dangers . Have it therefore always in readinesse , that where and whensoever need requires thou mayst make use thereof .

5. Actuall petition , or actuall inward Prayer is when grace is asked Or an actuall asking by words expressed in the mind . by words expressed in the mind ; In this or the like manner : Give me , O my Lord God , this grace , this benefit , for the honour of thy most sacred name : Or thus , I steadfastly beleeve , O my God , that it is thy holy will I should begg of thee this grace which I stand in need of : Do thou therefore , O my God , accomplish thine own pleasure in me .

6. Thus also thou maist present before Gods Divine Majesty , thine enemy which annoyes thee , or thy sinnes which afflict thee , joyning therewith thine owne weaknesse to resist them : and say ; O Lord , looke upon thine owne creature , made by thy holy hands , and redeemed by thy pretious blood : behold also thine enemy and mine , outragiously reaching at mee , and striving to take mee from thee , and teare mee in peeces . O my God , to thee I onely fly , In thee onely I trust . Consider my weaknesse , and mine enemies strength ; who will infallibly subject mee to his tyranny , if I am left destitute of thy powerfull protection .

CHAP. XXIII . How wee may joyne Contemplation to this inward Prayer .

1. IF sometimes thou art willing to settle thy selfe to mentall Prayer for a certaine space of time , as an houre , or more ; thou mayst joyn Take some points of Christs Death or Passion . to this way of Prayer , certaine Meditations upon the Life and Death of our Saviour Christ , applying alwayes his Actions to that vertue thou then demandest , and so meditating upon them both together .

2. For example : Patience is the vertue thou art now in quest of ; choose therefore for the subject of And apply his actions to the vertue thou demandest ; thy Meditation , some mystery of Christs Crucifixion ; As , how cruelly hee was despoiled of his garments , which were barbarously rent from his Body , carrying away part of his sacred Flesh which cleaved fast unto them : With what ourcries , and As for example to Patience . curses , they crowne and uncrowne him with Thornes , iterating againe and againe that terrible torment : How this most innocent Lamb was fastened with Nayles to the wood of the Crosse , and lifted up into the Ayre , with unspeakable griefe of his Wounds , and new anguish of his whole Body : And so of other the like points .

3. And in these considerations , first apply thy senses to feele , see , &c. the paine which thy deare Saviour endured in these passages in all the Members of his sacred Humanity : Then elevating thy heart to his holy Soule , penetrate into his P●tience and Meeknesse , and see how pleasantly hee passeth over these so great and grievous afflictions : and how ready hee is , for his Fathers satisfaction and our salvation , to suffer much more and farre greater torments : After this , behold him hanging Mark how meekly hee suffered , and learne thereby to suffer patiently thy smaller adversities . on his Crosse , and compleating his sufferings by his Death : stand thou close to him and contemplate him , and thinke with what an ardent desire hee did all this for thee , that thou by his example might'st learne to endure with patience , thy smaller adversities for his honour . And as hee turned himselfe to his Heavenly Father , and prayed for thee ; so thou shouldst implore his Grace to beare and overcome this Crosse thou now groanest under , and all other thy Of Resolution . grievances , with quiet of minde , and constancy of resolution .

4. And Lastly , compell thy will to consent to these sufferings ; And And compell thy will , to take up thy Crosse quietly . speake to it , to take up this Crosse quietly , and cary it on constantly : Then turne thee to God thy Heavenly Father , and humbly beg of him the vertue of Patience ; and that he will be pleased to hear the perfect Prayer of his own dear Son , powred out on the Crosse for thee .

CHAP. XXIV . Of another certaine manner of Prayer , by way of Meditation .

1. THere is yet another manner of Praying and Meditating together ; As thus : Having attentively and seriously considered upon thy To pray and meditate together , Saviours bitter Passion , sustained for thy sake , and to save thy soule ; apply thine own senses ( as aforesaid ) and endeavour to feel ( as it were ) the like dolours in thy selfe : and let thy thoughts pierce into the promptitude of mind wherewith Christ thy Saviour suffered all this .

2. And having weighed his exceeding pains and his exact patience ; proceed to these two following considerations : By considering Christ Merits , & the content his Heavenly Father took in his obedience . First , of the treasure of Christs Merits : and Secondly , of the high content and good liking , which his heavenly Father took in his deare Sons perfect obedience . Then ,

3. Having fill'd thy minde with these pious points of Meditation ; produce them , and present them to And presenting them both to God . thy Lord God ; and beg by vertue of these that grace which thou standest in greatest need of . And thus thou mayst put up thy Petitions , not only in meditating upon any mystery of Christs passion ; but also upon any internall or externall action of his .

CHAP. XXV . Of a way of praying by the Intercession of the Blessed Virgin .

1. THere is yet , ( besides these foregoing methods of Prayer and Meditation , ) another way , by the means of the most glorious and ever-blessed Virgin , and Mother of our Lord Jesus Christ . W●ich thou mayst thus easily practise : First , fix thy mind and meditation upon God the Eternall Father ; then upon Jesus Christ his deare Son and our sweet Saviour ; and lastly upon Mary , the First ; fix thy minde and meditation upth ' eternall Father . ever-blessed Virgin-Mother .

2. In thy meditation of the Eternall Father , take these two points for thy subject , and offer them up to his Divine Majesty : First , the great liking and content hee had in himselfe from all eternity , concerning this perfect creature the Virgin , before she had a being : Secondly , the wonders hee wrought in her , and the content he took in her , when she was borne into the World .

3. And as for the first of these considerations ; Soare aloft , and Considering the content he had in himselfe ( concerning her ) from all eternity ; exalt thy thoughts beyond all time , and above each thing created , penetrating the very eternity of the Deity ; and then consider what celebrity of joy and delight the Divine Majesty had within himselfe , concerning this sacred Virgin and her high perfections : And there finding thy Lord amidst these joyes and delights ▪ lay hold of the opportunity , and addresse thy Petition unto him with full hope and confidence , that for this his great joys sake , hee will impart bountifully some Grace , Strength and Courage unto thee , whereby thou mayst be enabled to encounter and conquer thine enemies , especially this vice which now chiefly tempts and troubles thee .

4. Hence proceede to the consideration of those admirable vertues , great gifts , and singular graces , conferr'd upon this most glorious Virgin ; And the wonders he wrought in her , when shee had a being . and sometimes present the whole bulke of them to the view of the eternall Father ; other-times choose out some particular perfection to lay open before him : imploring and intreating for his owne boundlesse goodnesse sake , and in respect of these vertues and merits of this his dearly beloved Spouse , that hee will graciously heare , and mercifully grant what thou so greatly needest .

5. Then turne thy thoughts towards the Sonne of God , our Lord Secondly , upon God the Son . Jesus ; and represent before him the sacred wombe of his Virgin-Mother , which enclosed and carried him for nine moneths space : as also the singular reverence wherewith shee received him from her wombe into her bosome , when he first appeared in the World ; assisting him and acknowledging him true man , and adoring him as eternall God ; as her own poore child , and as her powerfull Creatour : Put him further in minde , of her eyes of compassion towards his poverty ; of her sacred Armes which so often embraced him ; her Kisses , wherewith shee cherish'd him ; her Milk wherewith shee nourish'd him ; her labours suffered for him all his life time , and her dolours at his Death : by which and the like relations from the deare Mother , thou shalt use ( as it were ) a certaine violence to her beloved Son , to grant thy Petition .

6. Lastly , come to the sacred Virgin Lastly come to the sacred Virgin . her selfe ; lay open before her , her owne privileges , prerogatives and perfections ; how shee onely , amongst all Virgins and Women , was especially elected by the eternall , Power , Prudence , and Goodnesse of God , to be a Mother of G●ace and of pitty ; to be an assistant and advocate of all mankinde ; and that ( next to her dearly beloved Sons humanity ) wee can apply our selves to none but her , for better supplies of our necessities , or truer solace in our sorrowes , or greater hopes of happinesse . Tell her also of that true and tryed saying ; that no one did ever faithfully call upon her , who received not a mercifull answer , and present assistance by her holy Prayer and Patronage . Lastly , put before her eyes all her Sons sorrowes and sufferings upon Earth ; and beg of her for his sweet sake , for his onely honour , and for his glory , that thou mayst impetrate by her pious intercession the effect of this thy Petition , which that thou mightst obtaine , he patiently underwent his so bitter Death and Passion .

CHAP. XXVI . How to pray and meditate by means of the holy Angels , and Heavenly Citizens .

1. ANother powerfull meanes to obtaine thy Petition , is by the Angels and blessed Saints in Heaven : which is also practised two manner of ways . First ▪ apply thy thoughts First , addresse thy selfe to the eternall Father . to the Eternall Father ; and present before him the Love , Honour and Praise , wherewith his Heavenly Court worsh●ps and exalts him : and withall lay open all the miseries , labours and molestations , which his Saints suffered , and by his grace surmounted , here upon Earth .

2. The other way is , by applying thy selfe to these glorious spirits , as Next unto the glorious Angels and Saints themselves , to them who not onely remember us amidst their joys , but earnestly desire our perfection : beg therefore their faithfull assistance in thy fight against vices ; and sometimes implore their ayd and assistance at the houre of thy Death , against thy dreadfull enemies .

3. Other times , reflect upon those excellent gifts and graces , wherewith their Lord God indued them ; exciting in thy soule a lively feeling of love and joy , that they possesse these high perfections , as much , yea more , than if they were thine owne , since such was the good will and pleasure of the Divine Majesty .

4. And that thou mayst more Dividing them into Quires , according to the days of the weeke . easily and orderly performe and practise this pious exercise ; divide the Quires of this blessed company , according to the week-days , in some such manner , as followeth .

Upon Sunday , meditate upon the nine Quires of Angels . Upon Monday , of the holy Apostles . Upon Tuesday , of the glorious Martyrs . Upon Wednesday , of the blessed Bishops . Upon Thursday , of the holy Doctors . Upon Friday , of the holy Confessours . Upon Saturday , of the sacred Virgins .

5. But let no day passe , without But every day praying to the B. Virgin , To thy particular Patron , some speciall devotion to the most glorious Virgin Mary ; to thy Proper-Angel ; and to that particular Saint and Patron , to whom thou owest singular duty and Veneration .

EXPLICATION .

AMongst which I perswade thee to place S. Joseph , the deare Spouse of the sacred Virgin ; who ( as experience , and contemplative persons testify , ) will assist thee by And to S. Joseph . his holy Prayers , in all thy temporall and spirituall necessities ; and particularly advance and direct thy Soul in its spirituall Exercises of Prayer and Contemplation : And surely if our loving Lord , so highly esteemes his other Saints , because they yielded him his due honour and obedience upon earth ; how much more doth hee value this most humble and happy Saint ; and how prevalent are his prayers like to be , with that Divine Sonne , who honoured , served , and obey'd him upon Earth , as his Father ?

CHAP. XXVII . How to meditate upon the holy Crosse , and Christ our Saviour hanging thereon , to excite and move our affections .

1. I Have before shewed thee , ( O my dearly beloved ) the manner of meditating and praying upon our Saviours Passion : now I will instruct thee how thou mayst thereby stirre up good motions and enkindle holy affections in thy soule . When therefore thou hast taken some Article of Meditation , upon Christs Crosse and Passion ; ( as for example , Of his How to enkindle holy affections in meditating on the Passion . Crowne of Thornes , ) thinke thus with thy selfe : How thy most innocent and amiable Lord Jesus , was ( with greatest derision and scorne ) cloathed in a purple coat , crowned with sharp Thorns , cudgelled with a hard Cane , besmeared with filthy spittle . How this King of eternall glory , whom millions of Angels adore in Heaven , was by the worst and wickedest sort of men , mocked upon Earth , as a counterfeit King with scoffing Adoration and Reverence .

2. Now when by these , and such other points of Meditation , thou desirest to raise in thy soule the true feelings and affections of Love ; By reflection upon Christs Love and goodnesse . elevate thy heart often-times whilst thou art meditating , to acknowledge the boundlesse goodnesse of thy Lord God , and his love towards thee : which thou mayst easily gather , from the multitude and the bitternesse of his sufferings for thee . By this acknowledgement of his Goodnesse , thy love will be more and more inflamed ; and a true contrition for thy sinnes will bee more easily obtained : especially if thou considerest , that thou hast againe and againe offended , this thy most bountifull and loving Lord God , who was thus cruelly sl●ine formerly for the Ransome of thine iniquity .

3. To raise also a constant hope in How to get a constant hope , thy soule ; looke upon thy Lord Jesus , the King of Kings , and Lord of Lords , reduced into the extremity of misery , to free thee from the slavery of Sinne and snares of Satan , to reconcile thee to his Heavenly Father , and to give thee confidence to come to him cheerfully in all thy necessities .

4. And if furthermore , thou wouldst by these Meditations on thy Saviours passion , move thy selfe to spirituall joy ; warn thy thoughts from And a spirituall joy , remaining any longer upon his pains , and passe to the profits , fruits , and effects of his sufferings : There thou wilt finde thy selfe and the whole World absolved from thy sinnes by them , the Divine wrath appeased , the Devill defeated , Death conquered , the lost sheep reduced , the Angels seats supplied . Joyne to all this , the Joy of the sacred Trinity , and of the whole Church both triumphant and militant , who all rejoyce in the profit issuing from Christs cruell Death and As a●so affections of sorrow and compassion , Passion .

5. But to raise affections of sorrow and compassion towards thy suffering Saviour ; thou maist weigh , not onely the many wounds of his sacred body ; but the multitude of anguishes , griefs , & sadnesses of his most holy foul . For he well knowing the eminent and infinite dignity of his heavenly Father , ( whom he so highly loved , ) must needs be grieved above measure , to see this benigne and bountiful Creatour of all things , after so many and so great benefits , to be so rashly , so maliciously , and so frequently offended , and deluded , by his owne creatures .

6. And this sadnesse of thy Saviours soule , was much augmented by the foresight he had of that vast multitude of men , who by their owne sinne and sloath , were to be damned eternally .

The same grief was further aggravated , by seeing the immense dolours of his deare and worthily beloved mother ; and the same sword spared not his , which pierced her heart with sorrow . Moreover , Christs sacred foule , which was all-knowing ( by reason of the divine union ) suffered in all the Martyrs and tender Virgins torments , sustained for his faith and affection .

7. In these and the like meditations And acts of contrition for thy sinnes . upon thy Lord and Saviours passion , thou must often reflect , that thou by thy grievous sins and defects , wert the cause and occasion of these his afflictions : and from hence , conceive acts of true sorrow for thy shamefull ingratitude , and humble thy selfe at the feet of his Majesty . And know that to be the best pleasing and most acceptable compassion , when thou persecutest thine owne disordered affections , and strivest to ruine those enemies , and root them out of thy heart , which were the cause of thy Lords so cruel pains and passion .

8. And to move thee to a perfect With a perfect hatred of them . hatred of thy sinne ; think seriously in running over all these points of thy dear Saviours passion , as if all these his sufferings were for no other cause , than to stir thee up to detest all sinne , and destroy thy unruly passions and affections : them especially , which most endommage , defile , and distract thy selfe , and most displease thy Saviour .

9. Lastly , That by these meditations upon Christs death and passion , thou maist be moved to the admiration And to admire Gods goodnesse : by considering 6 , circumstances . 1. Who suffereth ? 2. For whom ? of his goodnesse : Consider attentively , First , Who he is that suffereth these things ? Surely , the onely Sonne of the Almighty God ; who to save thee , came from heaven and became man . Secondly , For whom he suffered ? Surely , for us poor worms , the works of his owne hands , and who always are prone to offend him . Thirdly , By whom he suffered ? Surely , By the vild and 3. By whom ? vulgar crew , and the very refuse of all nations . Fourthly , What he suffered ? 4. What ? Surely , disgraces , contumelies , contempts , wounds and torments , more than can be named or imagi●ed . Fifthly , How he suffered all 5. How ? this ? Surely , with a most patient , meek , and willing mind ; neither shewing any signe of distast , nor speaking any word of reproch , against his most ungratefull and malicious persecutors ; but like an innocent lamb led on to the slaughter , he complained not of their violence , and his owne sufferings ; but laid down his life , his heart remaining full of sweetnesse . Sixthly , 6. When & where ? When and where he suffered ? Surely , at the time of their Paschall solemnity , and in their prime and sacred City , and in the presence of his dearest mother , and finally in the view , as it were , of the whole world .

EXPLICATION . A further Declaration of the profit which may be drawn from the meditation upon Christs Passion , and particularly of the imitation of his vertues .

AMongst the infinity of profits The first profit , is a confusion at the sight of our imperfections . which may be drawn from this holy exercise , One is ; that thou must needs conceive , not onely a sorrow for thy sins past , but feel also a shame and confusion in thy soule , to see that those unruly passions , which put Christ Jesus to death upon the Crosse , doe yet lurk and live within thy heart .

The other main profit which flowes The second , a desire and demand of pardon , from the former , is ; that being truly sensible of thy sinnes , and ashamed of thine Ingratitude , thou wilt heartily desire , and humbly demand pardon for what is past , and grace to amend for the future : And for an acknowledgment of thy extraordinary obligation , for thy Saviours sufferings undergone for thy sake , with a resolution of amendment . thou wilt resolve to serve him , love him , and suffer for him hereafter .

The third profit , is ; that thou wilt fall out with thy perverse inclinations The third , a persecution of our passions . The fourth , an imitation of Christs vertues . and passions , and persecute them to death , be they never so little .

The fourth , is ; that thou wilt force thy selfe to the utmost of thy power , to imitate the virtues of thy deare Saviour ; who endured all this , not onely to save thee , and satisfy for thy Sinnes ; but also to give thee an example to follow his sacred steps .

Another way to meditate on the Passion .

And now ( my beloved , ) I will here declare unto thee another method of meditating upon Christs passion , which thou maist make use of , as thy devotion and occasion shall suggest unto thee . If thou desirest ( for example ) to obtain patience , in imitation of thy Redeemer ; consider these points following :

First , What the afflicted soule of thy Saviour doth towards his heavenly Father . By considering ,

Secondly , What the Father doth towards this soule of his Sonne .

Thirdly , What this soule doth towards it selfe , and its sacred body .

Fourthly , What doth thy Saviour towards thee .

Fifthly , What shouldst thou doe towards thy Saviour .

First therefore , Consider how the soule of Jesus Christ being totally First , how Christs soule carries it selfe towards his heavenly Father . intentive upon God ; Is amazed to behold this infinite and incomprehensible Majesty , in respect whereof all things created are as a pure nothing ; submitted , ( though immutable in his glory , ) to the sufferance of such unworthy usages upon earth , for man ; from whom he never received any thing but disloyalty and injuries : And how it afterwards adores , thanks , and offers up it self intirely to the disposition of the divinity . Secondly , how the Father towards him .

Secondly , Consider how God willeth and exciteth the soule of thy Saviour , to suffer for thy sake all those blowes , buffets , scourges , spittles , blasphemies , thorns , and death upon the Crosse ; giving him to know , how well it pleaseth him , to see him thus replenished with all sorts of affronts and afflictions .

Thirdly , passing on to the soule of thy Saviour Christ , Consider , how with his understanding ( which is all Thirdly , how the soule towards it selfe , and its sacred body . light ) knowing how highly his passion pleased God ; and with his will ( which is al fire ) loving the divine Majesty beyond measure , which thus invited him to suffer for thee ; he disposeth himself , readily , joyfully , & contentedly to obey his sacred will and pleasure : And who can dive into the depths of those desires which this pure and loving soule of thy Saviour had to suffer for thy sake ? It found it selfe , as it were , in a Labyrinth of troubles ; casting about to encounter new wayes of sufferings : and therefore freely gave up it selfe , and it 's innocent body , as a prey to the pleasure , and cruelty , of the most lewd and worst sort of villains .

Fourthly , Consider in the next Fourthly , how thy Saviour carryes himselfe towards thee . place thy sweet Saviour , amidst his bitter torments , fixing his eyes full of teares and tendernesse upon thee ; and conceive thou hearest him thus expostulating with thee : Behold , my Child , whither thy immoderate desires , and unmortified affections have brought me ; because thou wouldest not use a little violence to thy selfe : See , and consider , how much , and how willingly I suffer for thy love , and to give thee a pattern of perfect patience : I beg of thee , ( ô my deare child ; ) and I conjure thee by all these my sufferings and sorrows , that thou wilt willingly embrace , and cheerfully carry this Crosse , and any other which I shall think fit to lay upon thy shoulders ; and that thou abandon thy selfe intirely into such hands as I shall permit to persecute thee in body or fame , how vile , contemptible , and cruel soever they be . O , didst thou but conceive the greatnesse of the comfort I should receive in this thy patience and courage ! But thou mayst read it in these my wounds , wherein my love to thee is written in bloudy characters , and which I willingly receive , as so many precious pearles to enrich thy poore soule with all sorts of vertues and perfections , because I love it above all things created : And if I thy Lord and Creatour am reduc'd to this extremity for thy love ; why , ( ô my deare Spouse ) wilt thou not consent to endure a little to satisfie my hearts desire ; to supple my wounds , and to mitigate these my pains , caused by thy impatience , which more afflicts my soule , than these grievous torments doe my body ?

Fiftly , Consider well who he is Fiftly , how thou shouldst carry thy selfe towards thy Saviour . that speakes thus unto thee , and thou wilt find that he is the King of glory , Iesus Christ , true God and true Man : Mark also the greatnesse of his grief , the variety of his torments , and the manner and indignity of his disgraces , too bad for the worst of men , or most infamous malefactor in the world : Yet thou seest thy Saviour amidst all these affronts and afflictions , not onely unmoveable , mild , and patient ; but even joyfull and content , as if hee now kept his marriage-banquet : And as a little water , rather strengthens than extinguishes a full kindled fire ; so by the increase of his torments , ( which were small in respect of his excessive love , ) his content and desire of suffering farre greater , was more and more enkindled and augmented : Consider further , that he endured all this by no externall violence , nor for any self-interest ; but ( as he told thee ) for thy love , and that thou mightst imitate him , and exercise thy selfe in the vertue of patience : And then penetrating into that which he desires thou shouldest doe , and into the content thou shouldest afford him by this thy practice of patience ; produce acts of a passionate will , to beare not onely this Crosse patiently and joyfully , but any greater ; that so thou maist imitate him more perfectly , and content him more abundantly .

And imprinting in thy mind a lively image of these his sufferings , and of his constancy therein ; be ashamed to thinke thy patience so much as a shadow of his , or that thy affections are really any at all , being compared with his ; and tremble that the least thought of not enduring for the love of thy Lord , should remaine in thy heart .

Thy Crucified Jesus , ( my beloved , ) is the best book thou canst read in ; Christ crucified is the best book to read in , and the liveliest image thou canst look upon , to draw the perfect pourtrait of all vertue : For it being the book of life , it not onely informs thy understanding by words , but also inflames thy will by example : The world is full of books , yet all of them together cannot so speedily and perfectly teach the true means of obtaining all vertues , as doth the right contemplation of Christ upon his Crosse : But they And to learne all vertues , who imploy much time in deploring their Saviours passion , and admiring his patience , and apply it not at all to their particular practice when occasions If thou makest fit applications to thy particular practise . are offered ; doe like unto those Souldiers , who before the skirmish , talk of great matters , and speak high words in their tents ; but at the first sight of the appearing enemy , they take a fright , quit their colours , cast down their armes , and utterly forsake the field . And indeed , what thing can be more silly , cowardly , and unworthy , than to contemplate , as in a most cleare glasse , the vertues of our Lord and Saviour , loving them , and admiring them ; and presently to forget them , and disesteeme them , as soone as any occasion is presented wherein to exercise our selves in their imitation .

CHAP. XXVIII . Of sensible devotion ; as also of spirituall drinesse , and dereliction .

SEnsible devotion , proceeds sometimes from a naturall inclination ; sometimes from the Devil ; and sometimes from Gods grace : And by Devotion is best known by the effects it produceth . the fruits of it , thou maist best judge from which of these springs it issueth : For if thence thou art no whit moved to amendment of life ; thou maist justly feare it comes either from thy enemy , or from thy owne nature ; and the more sweetnesse thou feelest , the more shouldst thou be suspicious whence it floweth .

2. When therefore thy soule is replenished How to make profit of all spirituall sweetnesse in devotion . with spirituall sweetnesse , question not whence it commeth , nor adhere much unto it ; but still stick stedfastly to the acknowledgement of thine owne basenesse , abstracting thy heart from all other delights or desires , than onely that which it takes in God , and his good pleasure . Thus , will these short sweetnesses , whether they spring from thy owne nature , or thine enemies suggestion , be truly turned to thy comfort and profit .

3. Drynesse in like manner , or desolation Three causes of spirituall drynesse . of the soule , may proceed either out of our owne naturall defect , or from the Devil , or from God .

From the Devil ; who thereby The Devill . strives to render the soule tepid , and tedious in her spirituall exercises ; and so to draw her by degrees to leave them , and looke after earthly solaces .

From our selves ; Either because Our selves . we stand in feare of our selves by reason of our sinnes , or because we are negligent in the practice of our devotions .

From God ; who therefore permits God . this drynesse , to excite us to more diligence , and abstract us from all other cares and curiosities , but them onely which concern our Creatour , or have some relation unto his honour , or our own perfection : Or finally , to teach us , not to trust or rest in spirituall joyes , but to depend wholly on his holy will and pleasure : As that resigned soule did , which said : Our Lord gave , our Lord hath Job 1. 21. taken away , as it hath pleased him so it is done .

4. When therefore thou feelest this drynesse of devotion , enter into thy selfe and search out the cause thereof ; Search out the true cause thereof , and having found it , fight against it ; not to recover that sensible sweetnesse of grace , but to expell farre from thee whatsoever is displeasing to the divine Majesty .

5. And let it be thy continuall And keep on thy accustomed practices of piety . care , to keepe on thy accustomed practices of piety , notwithstanding this drynesse in thy soule ; yea , though thou seemest to labour in vaine , yet prosecute them with greater diligence , and drinke of that bitter potion of desolation with a prompt and peaceable resolution ; and if it be so mingled with the thick dreggs of a troubled minde , that thou knowest not how to swallow it , nor which way to turne thee ; yet persevere with alacrity , and sit And seek no outward comforts . solitarily thus deferted , under the shadow of the holy Crosse , seeking no outward solace , though the whole world should offer it , or any creature afford it thee .

6. For thou arr to conceale this Nor pray to have it mitigated . Crosse of thine from all persons , except thy ghostly Father , to whom thou art faithfully to discover it ; not to have comfort from him , but counsell , how to carry thy selfe during this drynesse , conformable to the divine pleasure and good liking .

7. Nor art thou to make use of the holy Communion , Prayer , or any other spirituall exercise with intention to have the least mitigation of thy adversities ; but only that thy good God will give thee strength of spirit , to support thy Crosse with patience . And if through trouble and distraction , thou canst hardly make use of thine understanding in thy meditations ; keepe onely a willing minde to doe it , and supply it with jaculatory prayers , and frequent elevations of thy mind to thy Lord God .

EXPLICATION .

IN this case , thou maist make use of these or the like sacred sentences : My heart is troubled within me , my strength hath forsaken me , and Ps. 37. 11. the light of my eyes is not with me .

Lord I suffer violence , answer for Esay . 38. 24. me .

Return , return , ô my beloved , let me Cant. 6. heare thy voice .

How long shall I consider in my self , Psal. 13. 3. and have griefe in my heart all the day ?

Why , ô Lord , art thou gone farre Psal. 10. 1. off , and despisest in opportunities , in tribulation ?

Pardon me , that I may have some Psal. 38. 14 refreshing , before I goe hence , and shall be no more .

O my God , my God , why hast thou Psal. 22. 9. left me ?

Or thou maist say : O my Lord , ô my love ! where , where dost thou leave thy poore servant thus all alone , who hath no comfort in himselfe , and desires none from any creature ? O what shall he doe , if he findes it not in thee ? Whither wilt thou goe , poore stray'd sheep , if thou hearest not the voice of thy divine shepheard ? O living fountaine ! ô source of all sweetnesse ! shall I never more become worthy to tast one onely dropp of thy delights ? To whom shall I have recourse , if thou , my God , and onely refuge , keepest aloof from me ? O unlimited bounty ! when shall I have a lively feeling of thy effects ? How is it possible for my dry soule to subsist in this desert earth , being deprived , ô my God , of thy heavenly dewes ?

When thou findest thy selfe thus In thy desolation , rememb●r how thy Saviour was left comfortlesse on the Crosse . abandoned ; remember how thy deare Saviour was also left comfortlesse by the same heavenly Father , in the Garden , upon the Crosse and in his greatest afflictions ; Therefore pronounce with him oftentimes those hard words ; Fiat voluutas tua , Thy holy will be done : which proceeding from the depth of thy heart , will sweetly wound the heart of thy Lord God , and move him to compassionate thy misery , either by sending thee comfort , or giving thee courage , constancy , and resignation , to endure it .

8. For know assuredly , that to doe Text. or suffer for Gods honour , is to him For , to suffer for God , is the best prayer , and makes thee truly devout . the most acceptable prayer ; And therefore to endure this drynesse with perfect patience , and humble resignation ; makes thee truly devout ; because true devotion consists in no other thing , than to have a ready will to follow Christ thy Lord , with thy crosse on thy shoulder , whither , and which way hee pleaseth ; having and desiring God , only for God ; and sometimes leaving God for God .

9. If therefore spirituall persons , especially Religious men and women , would seeriously examine and measure their progresse in the way of perfection and piety , by this Rule ; and not by the feeling of sensible devotion , ( which many doe chiefly And not sensible devotion . regard ; ) they surely would make better use of sensible comforts in their exercises of devotion ; which their loving Lord affords , to make them more zealous in submitting to his sacred will ; which disposeth all things , in order to our salvation and benefit . Wherein many are deceived .

10. And in this also many are much deceived , that when they are troubled with impure and perverse thoughts , they presently become fearfull and faint-hearted , and as if God had utterly forsaken them , thinke it impossible that his holy Spirit should inhabit a heart so troubled and tormented . And they so intricate themselves in these fancies , till by degrees they fall into a grievous dislike of themselves , and lastly into a certain dangerous despaire . Which they no sooner apprehend in themselves , but they presently run to their wonted wayes , to recover their quiet . But hereby they shew themselves little gratefull to God ; who therfore permits them to be thus troubled and tempted , to bring them to the cleare knowledge of their owne nothing ; that so , as wretched , frail , and desolate creatures , they may more seriously seeke him , and more diligently draw near him .

11. Wherefore , ( ô my beloved , ) What thou art to do in this distresse . that which thou must doe in such a distresse , is this : Enter straight into a profound reflection upon thine own basenesse , and there humble thy selfe , and confesse thy peevish affections and passions , and acknowledg thy pronesse to fall , ( if left to thy selfe , ) into all manner of wickednesse ; and that without thy loving Lords care and custody , helpe and defence , thou wouldst be cast downe headlong incontinently .

12. This done , raise thy heart with a good hope , and confidence in thy Creatour ; seeing it is hee only who permitted thee to fall into this adversity , that thou might'st take hold of the occasion to draw neerer unto him by humble prayer ; and therefore thou art obliged to render gratefull thanks to his divine Majesty , for these-like troubles and temptations . And take this as a certainty : That all such perverse thoughts are sooner expelled with meeke sufferance and patience , than with much solicitude and study .

CHAP. XXIX . That the worthy frequenting of the most Blessed Sacrament , is an efficacious meanes to conquer our passions .

THe sacred Communion , or most holy Sacrament of the Eucharist , is received by devout Christians for divers ends . But if thou desirest to take it , for the particular strengthning of thy soule against the assaults of evill inclinations ; attend to what I shall now teach thee .

2. The day before thou intendest Meditate the day before thy Communion , of thy Saviours desire , &c. to come to thee ; to communicate ; meditate , if thy leasure give thee leave , of the great desire thy dear Saviour hath to unite himselfe to thee by the meanes of this Sacrament , and thereby to root out thy vitious affections . For this his desire is so immense , that no created understanding can comprehend it .

3. But that thou maist have a small glimps thereof , consider these two things :

First , What pleasure our Lord takes to dwell in us ; since the holy Scripture calls this his delights ; and in My delights are to be with the children of men . Child , give me thy heart . And how much he hateth sin . requitall of this love , he only requires our hearts . Second●y , how much he hateth our sinnes , which ●●●der his nearer union with us , and are directly opposite to his incompa●●ble perfections . For he being the ●●ely and chief good , the purest light ▪ ●●d most perfect beauty , cannot but detest that which is meer darknesse , frailty , and the corruption and Canker of our wretched soules .

4. And that this loving desire of thy dear Lord , may take yet deeper impression in thy mind ; meditate often of his mervailous works related in the Old and New Testament ; especially of his most bitter Passion and cruell death ; which he did expresly suffer to deliver thy soul from sinne ; and to cleanse it from such affections , as are contrary to his divine Majesty . Concerning which point , all the illuminated Doctours of Gods Church , doe unanimously conclude and teach ; That Christ our Saviour would againe , if it were needfull expos● himselfe to a thousand deaths , to free us from the least evill passion or affection .

5. By such considerations , thou And move thy soul to a reciprocall desire and affection towards him . wilt easily gather the great desire thy deare Saviour hath to dwell with thee : and from thence conclude , how fitting it is that thou shouldst reciprocally stirre up in thy selfe an ardent affection to receive and entertain him : Which thou mayst do by these and the like jaculatory prayers : Come , ô my Lord , and my love ; helpe thy caitif creature to conquer her enemies . When , ô when ( my deare spouse , ) will that happy hour come , that I may receive thee , the bread of life ; and being comforted and encouraged by thee , may fully conquer my selfe , and totally subdue my owne evill passions , and disordered affections ?

6. And when thou art hightned And then provoke thy passions to battail . with the hope of thy sweet Saviours comming into thy soule , then provoke thy passions to battaile ; call up thy affections , and curb them againe and againe with perfect hatred and disdaine ; and this done , produce acts and desires of the vertues which are opposite to these vices : And let this be thy evenings entertainment , and mornings ●mploym●●t .

7. But when the hour of sacred Being near the time of Communion thou art to fear , communion draws neare ; think seriously of thine owne faults , failings , and unfaithfulnesse to thy Lord God , since the time of thy last approach to the sacred table ; for which ingratitude and unworthinesse , thou tremblest with fear and confusion before his dread Majesty : But then againe , encourage and comfort thy But also to have courage and confidence . selfe with the consideration of his goodnesse , his readinesse to pardon , and his inclination to mercy ; and with a pious confidence , that he will have thee receive him , notwithstanding thine own indignity ; go on with alacrity of spirit to the holy banquet , and joyfully embrace thy Lord God in thy soul .

8. The Sacred Communion thus After Communion discover thy wants . performed , presently shut up thy self within the closet of thine own heart , and discover to thy Saviour thy wants , and thy weaknesse ; saying in thy mind : Thou seest , ô my sweet Saviour , how I am possessed with this passion , and pestred with this perverse affection . Thou also well knowest , ô my Lord , my weaknesse to resist it , and that ●● is not possible for me by my owne diligence to be delivered : Therefore this battail is thine ; I resigne this my quarrell against these enemies into thy powerfull hands ; and from thee alone I look for the victory .

9. After thou hast thus silently And constantly hope for the divine helpe . prayed ; turn thy selfe to the eternall Father , and piously present his deare Sonne Jesus unto him , for the same effect for which thou now receivedst him into thy soul : And expect with constant hope his divine helpe , which although thou presently perceivest not , yet thou shalt infallibly and plentifully receive , when it shall be most expedient for thee .

CHAP. XXX . How to excite in us the affections of love , by the sacred Communion .

IF thou desirest to stirre up in thy soule , by meanes of this most holy Sacrament , that fervent love of thy Lord God which destroyes and consumes all self-will , and selfe ▪ love within thee : Settle thy selfe , in the evening which precedes thy communion , to meditate upon thy Lords immense love and liberality , towards Consider Gods love and liberality . thee unworthy wretch , the worke of his owne hands ; how not content to have formed thee of nothing to his image and likenesse ; and to have sent his onely Sonne from heaven to inhabit our earth , and to serve thee for the space of three and thirty yeares in continuall labours and travails , and lastly to undergoe his most bitter passion , and ignominious death for thy redemption : He would further bequeathe this his Son unto thee in the most holy Sacrament of the Eucharist , for the perpetuall food and refreshing of thy soul .

2. And that by the due consideration Especially shewed in the sacred Communion . of this speciall benefit ( of sacred Communion ) thou maist become all fire and love ; thou shalt thus order thy devout exercise :

Consider , in the first place , Who it Weighing first , who it is that comes thus unto thee . is that conferres on thee this so large and liberall gift : Surely , it is thy Lord God himselfe ; the divine and increated wisedom and goodnesse ; whose worth and perfection infinitly exceeds the reach of all created capacity .

3. Then , looke upon the gift it self 2. What he gives thee . which is the true and onely Sonne of God , of equall height , nature and substance with the heavenly Father and holy Ghost . Now if a small gift proceeding from a King , hath its high value in respect of the giver ; how highly is this gift to be valued by us , which is God , and given by God himselfe , as a token of his true love , and a perpetuall memoriall of his tender affection towards us ?

4. Again , reflect upon the eternity 3. The eternity of his love . of this love , by which it was decreed by his most divine , most hidden , and most holy wisdome , that he would thus give thee himselfe for thy food and refection : and hence begin with joy and jubily of heart to sing and say within thy selfe : O infinite goodnesse of my God! and is it even so , that thou lovedst me in thy endlesse eternity ! didst thou , ô my Lord and my God , so much value me , thy poor and unworthy creature , that thou remembredst mee in thy blessed eternity , and hadst an ardent affection and desire to give me thy self for the food of my soul ?

5. And finally , looke into the purity 4. The purity of his love . of this love , which so great a Lord shewes unto so mean a worm : How different is it from all earthly affection ? how free from the least mixture of profit , and selfe-interest ? How farre is it above thy merits , and how purely is it a worke of his onely mercy and bounty ?

6. Having thus seriously and sweetly , with affection and admiration , meditated of the divine goodnesse ; Thy heart may breake forth Hence break forth into admiration . into these raptures : Whence is it , O my Lord , that thou so lovest me an abject creature ? Why , O King of glory , wilt thou so nearly joyne me to thy selfe , who am but a litle dust and ashes ? I well conceive thy designe , O my deare Lord , this thy excessive love towards me : It is to win me reciprocally to thy love ; O the purity of divine love ! Thou lovest me , ô my God , and givest thy whole selfe unto me , for no other end but that I may in gratitude give thee my love , life , and all , entirely : and this for no need thou hast of me , but meerly for thy mercies sake , and for my advancement and profit ; that by this sweete tye and happy union of love , my earthly heart may be raised up to become one with thy divine heart , ô my Lord and my God .

EXPLICATION .

HEre all ravisht with joy to see And ravishment to see thy self so highly prized . thy selfe so highly prized , and beloved of thy Lord God ; withdraw into the secretest part of thine owne heart , and there acknowledging that all this powerfull love , is to intice thy poore and inconsiderate selfe unto his divine Majesty : make so And make an intire oblation of thy self to him . absolute an oblation of thy selfe unto him ; that thy memory may scarcely thinke of any thing but thy God ; thy affection may abhor all content which comes any way without him ; and thy Vnderstanding may admit of no other object for its continuall entertainment , than him , who is the onely satiety and satisfaction of all thy inward faculties and outward senses .

And since there is no action , amongst And this being the chief act of Religion , all them which concern our Religion and loyalty to God , which can compare with this , ( of receiving him worthily in the most holy Sacrament , ) either in appeasing Strive to perform it most perfectly . his anger , or uniting us to his love : Force thy selfe to the utmost of thy power to prepare , purifie , and open thy heart unto him , and to shut it against all things created .

7. Then offer and dedicate thy self humbly and wholly , with heart and Text. affection , to the divine pleasure ; Dedicating thy self wholly ●o him . and retaine an ever ready and inflamed desire to please God , and follow his blessed will . And when this holy desire and affection shall be throughly enkindled in thy soul ; thou wilt see me to move thy Lord God also to be so much enamoured with thee , that he desires thou shouldest freely open thy heart to him , that he may the next morning enter And freely open thy heart to him . in unto thee , feast with thee , and take his full delight in thee : Then doe thou also declare thy mutuall desire to receive him , with these kind of Jaculatory prayers . O heavenly and divine manna , when will that wished houre come , that I shall to thine owne content , receive thee into my soul ? Ah ; when shall I be surely united unto thee , by sincere affection ? When shall I , ( O onely life of my soul ! ) relinquish all self-will , and vanquish all my passions and imperfections ?

8. In these and the like devotions thou maist spend the evening and morning , to excite , cherish , and encrease thy desire to receive thy deare Saviour , that so thou maist perfectly please him , and be most happily united unto him . And in thy pious practices of these things , take this Caveat : Be sure to keep each power and faculty of thy soule , pure and But take heed of vanity and curiosity . free from all curiosity of worldly things , and from all idle and vaine thoughts : Take also the like care of thy outward senses , lest thy heart steale out by them , and so thou lose all thy devotion .

EXPLICATION .

THe time of the sacred Communion At the time near the Communion . drawing nigh ; think thou art to receive the Lord who created this great Universe , and thee to his owne likenesse ; the Sonne of God , who died for thee n●ked on the 1. Think what thou art going to doe . Crosse ; that increased goodnesse , which hath so often freed thee from danger , death , and damnation ; which thy sinnes deserved .

Thanke him with most profound Thank , humility ; and adore him , ( uniting Adore , Implore . all thy spirits and forces of body and soule togeather , ) as true God , and true man . Beg also his pardon for thy faults , and that the same love which moves him to grant thee this great gift , may also induce him to purge thy soule from the staines of all sinne and uncleannesse , thereby disposing it to a more pure and perfect union with his divine Majesty .

When the Priest pronounceth those sacred words : Domine non When Domine non sum dignus , is sayd . sum dignus ; O Lord , I am not worthy ; accompany him with these following , and speak to thy Lord and love from the bottome of thy heart . I am not worthy to receive thee , ô my great Lord , before whose Majesty the Angels of heaven , tremblingly confesse their owne nothing . I am not worthy ô my Lord , that thou shouldest enter into my heart , who am one of the meanest , weakest , and ungratefullest creatures upon earth . I am not worthy , ô my Lord , that thou shouldest lodge with me , because I love thee not , and I remember thee not , though these are prime reasons of thy instituting and remaining in this most blessed Sacrament .

Thus humble , confound , and abisme Humble and Confound thy selfe . thy selfe , at the serious consideration of thy sinnes , malice , and misery : but then raising up thy heart with hope by the following words ; [ Sed But still raising up thy heart with hope . tantum dic verbo , & sanabitur anima mea . ] Doe thou onely speak the word , ô my Lord , and my soule will be saved : Enter , ô my love , into this unworthy harbour , and make use of thine infinite power and goodnesse in pardoning my sinnes , supplying my defects , and protecting me from my enemies .

9. And after thou hast received Text. Having communicated entertaine thy guest with amorous expressions . this divine Sacrament , betake thee presently to the innermost closet of thy heart , and there enter into communication with thy holy guest , using these or the like loving and respectfull expressions : What hath moved thee , O great King of Kings , to enter in to me , who am nothing but a miserable , despicable , vild , blind , and naked creature ? And he will answer thee : Love ; for thou art my dove , my friend , my sister , my spouse and my dearely beloved . Then thou maist reply ; O increated love , ô sweetest dilection , ô friendly and faithfull charity , what wouldest thou have me doe ? what demandest thou ? what desirest thou ? I ask nothing ( saith he ) but love : I would have nothing burne in the harth of thy heart , but the fire of my love , that it may devour all forraine love within thee , and destroy all self-wil and seeking . This , this is my desire ; because I would be truly thine , and would have thee likewise be totally mine : Which can never be compassed , untill thou freely deliverest up thy selfe to my will and pleasure : For without this entire resignation , thy fancy will be alwaies fastned to the loving and liking of thy selfe , and thine owne actions , be they never so meane : I desire therefore that thou shouldest hate thy selfe , that thou maist have the love of me : I demand thy heart for my habitation , that I may joyne and unite it unto mine , for to this end was my heart opened to thee upon the altar of my Crosse . My will is , I say , ( ô my dearly beloved spouse ) that thou desire nothing , think nothing , understand nothing , see nothing , feel nothing , but my selfe onely : that so I onely may be in th●e , and thou totally turned into me , and that thou maist possesse in me perfect quiet , and I in thee pleasant context .

10. Lastly , thou shalt offer the holy And Lastly , offer up the divine Sonne to his heavenly Father . Sonne to his heavenly Father , for thy selfe , for the whole world , and for the soules departed ; in memory and union of that divine oblation which he offered upon the holy Crosse : presenting in like manner all the unbloody sacrifices to the divine Majesty , which are that day offered up in his universall Church .

CHAP. XXXI . Of Spirituall Communion .

ALthough ( my beloved ) thou canst receive thy sweeet Saviour 1. Thou maist thus often Communicate . sacramentally onely once a day ; yet thou maist receive him spiritually , every houre and moment : For nothing can hinder thee from this , but onely thine owne fault and negligence . And this spirituall Communion may sometimes prove more profitable to thy soule , and pleasing to thy Saviour , than the sacramentall , especially if there be a defect in thy due and diligent preparation .

2. For as often as thou desirest By frequent desires . to receive thy loving Lord God thus spiritually into thy soule , thou shalt find him ever ready to feast thee with his owne sacred hands ; and thou mayest thus easily dispose thy selfe unto it : Turning thy selfe to thy Saviour to this end , reflect upon thine owne frailty and frequent failings , and conceive an inward sorrow and detestation of thy defects ; then make thy supplication with a loving affection , that he will not disdaine to enter thy poor cottage , and feast thee with his owne true body and blood .

3. So also , when thou art moved And it is an excellent exercise against passions . with a pious zeal against any perverse Passion , and desirest efficaciously to mortify it , or to plant some vertue in thy soule ; make use of this spirituall communion , by converting thy thoughts towards thy Lord God , and invoking his aid with ardent prayers , beseech him to enter and possesse the secret part of thy soule : Or , calling to mind thy last sacramentall communion , speak to him with an inflamed desire : When ( ô my good God ) shall I againe welcome thee into the closet of my heart ? Come now , ( O my Saviour ) and comfort me spiritually , with the like strength and vertue .

EXPLICATION .

IF thou wilt practice this pious How to make great use of this exercise for thy spirituall profit . exercise of spirituall Communion , with more reverence and profit ; frame thy intention over-night to apply all the mortifications of thy vicious passions , all the acts of vertue , and whatsoever good thou shalt any way performe , for the obtaining of this happy effect , and that thou maist worthily open the gate of thy heart , to give due entertainement to so divine a guest . And in the morning settle thy thoughts upon the serious consideration of the great happinesse of that sweet soule which worthily receives this most holy Sacrament , whereby sins breaches are repaired , lost vertues are restored , languishing forces are recruted , and each good returnes to its first beauty , by the communication of the fruits of Christs merits and passion . Then force and excite thy heart to an ardent desire of these comforts by thy Lords comming ; and turning towards him , say : O my Lord , and my love , I am not worthy to receive thee sacramentally ; but doe thou , ô increated goodnesse and unlimited power , pardon all my imperfections , and make me worthy to receive thee spiritually , to the honour of thy holy name , and the true comfort of my poor soule .

CHAP. XXXII . Of Thanks-giving .

ALL our good actions are of All goodnesse is from God . God , and from God ; and therefore a thankfull gratitude is due to him for all our well performed exercises , for each victory obtained against our enemies , and for all and singular his blessings and benefits .

2. And that thou maist not be defective To whom therefore all gratitude must be shewed . in this point of duty : Remember , that the chiefe motive why our omnipotent creatour conferres his mercies upon his creatures , is that they should correspond to him in pious , perpetuall and worthy thanksgiving . And because our Lord God in bestowing his benefits , intends principally his owne honour ; and secondly our profit : doe thou likewise First , therefore acknowledge his goodnesse . in receiving them acknowledge in the first place , his power , wisdome , and goodnesse , which most gloriously shine in each one of them .

3. And in the next place , reflect upon And then thine own unworthynesse . thine own unworthinesse of so great favours , who art nothing else but ingratitude , misery , and basenesse . And Lastly , submit thy selfe to obey his divine will and pleasure , and study to performe what thy Lord , in lieu of these benefits , expects from thee ; which is , to love him chiefly , to serve him carefully , and to offer and dedicate thy selfe to him freely and totally ; as I shall now teach thee .

CHAP. XXXIII . Of the perfect oblation of thy selfe , to thy Lord God .

AFter thanks-giving for received favours , the soule presently breaks forth into that delicious affection of the Royall Prophet : What shall I render to my Lord , for all the good things he hath given me ? That therefore thou maist doe something , seeming like satisfaction ; by offering up to his Majesty , all that thou art , hast , and canst ; and that entirely , absolutely , voluntarily , and by an efficacious act of thy inward man .

2. Consider first with a serious attention First , consider Gods greatnesse and glory . the greatnesse and glory of thy Lord God ; ( for upon this depends the perfect oblation of thy selfe , ) and thou wilt find that there is a reverence and feare due to this his greatnesse and glory : that there is a love due to his goodnesse ; that there is a hope & confidence due to his mercy ; and so of his other attributes and perfections : And thou shalt congratulate and rejoice with thy Lord God , that he is what he is ; to wit , the best , greatest , most wise , most holy most happy , most powerfull , most infinite , and that he hath all the perfections which he possesseth : Thus multiplying many such amorous acts of complacence in thy heart .

3. Then , bow down the knees of soul and body with most profound 2. Adore and acknowledg him , &c. reverence , before thy Lord and maker , adoting his divine Majesty , and acknowledging him to be the supream governour of all his creatures : And particularly , that whatsoever good thou hast by nature and by grace , is his proper gift : since he alone confer'd it upon thee , and he alone conserves it in thee : for thus thou must needs confesse thy self to be his debtor , though thy offering be never so great ; because thou canst present him with nothing , which is not already his owne , and first proceeding from his liberality and bounty ; neither doth he lose his dominion thereof by conferring it upon thee .

4. In the next place , passe on to the 3. Offer up all thy interest in any thing . oblation it selfe ; and deliver up all thine owne interest in whatsoever thou hast or canst , into the holy hands of thy heavenly creatour , with all possible cheerfulnesse and integrity : that is , offer up unto him all that he hath given thee , and so restore thy whole selfe to thy God in perpetuall bondage , to dispose of thee both in time & in eternity , as he best pleaseth : Neither shall it suffice thee to make this oblation generally , by presenting unto him the root and beginning of all thy thoughts , words , and works ; but thou shalt doe it peculiarly , by presenting even those also , which by reason of thy state thou art obliged to exercise , to the honour & glory of his sacred name .

5. Lastly , thou shalt unite this entire oblation of thy selfe and all that And unite all to the merits of Christ . belongs to thee , unto the merits of Jesus Christ , the sweet spouse of thy soul ; that from thence it may have that value and esteeme , which from it selfe thou canst not hope or expect : And thus thou shalt end thy exercise , by presenting the eternall Father , with thy whole selfe and the Pre●●●●ing both together to the eternall Father . holy merits of his onely Son joyned together , with all his actions and sufferings , from the crib unto the Crosse ; for all these are thy treasures , which he at his death , bequeathed by his last will and testament unto thee , whom he left entitled to all his merits : But remember that thou makest not this oblation for thy selfe alone , but also for the universall Church , and her members : for thus it will be far more acceptable to God being sweetned with the incense of perfect charity .

6. In like manner , when thou wilt offer up thy fastings , prayers , or other So Likewise in offering thy works of piety . pious works to thy Lord God : consider , that his holy Sonne thy sweet Saviour hath already presented them together with his owne , to his eternall Father ; and so hath conjoyned and united them both together , doe thou therefore offer up the same in the same manner ; by which thou shalt know that thy oblations proceed from a sincere heart . And if thou practisest this in time of adversity , thou wilt easily master all misery , anguish , pain , and perils whatsoever , & duly fulfil Gods holy pleasure .

7. If furthermore thou desirest to make an oblation of Christs actions for thine own offences , he have thy How to offer up Christ's actions for our offences . selfe in this sort : First cast an eye upon thy sinnes , and perceiving that thou canst not hope to pacify Gods wrath , nor satisfie his divine Iustice by thine owne endeavours : addresse thy selfe to thy Saviours life , passion and death , and fix upon some one or other action or suffering of his ; as upon his fasting , or his praying , or the effusion of his precious bloud : then reflect , that he offered that his action or passion to his eternall Father for thy sins , and to reconcile him to thee ; as if he said : I do now , O my heavenly Father fully satisfie thy divine justice for the sins of this thy servant N. Oh ; let it please thee to spare him , and to receive him into the number of thy elect .

8. Doe thou also make the same oblation of thy deare Saviour to the eternall Father ; and humbly beg for thy selfe and others , that in vertue of this offering and for his owne glories sake , he will in his mercy pardon both thine and their offences .

And thou maist piously and profitably make use of this manner of spirituall exercise , in any action or passage of our Lord and Saviours life or passion .

EXPLICATION . Another maner , of perfect oblation .

TO the end thy oblation of thy Christ here on earth , offered not only himself , selfe may be acceptable to the divine Majesty ; Consider , that whilst our Saviour so journed here upon earth , he perpetually offered up to his eternall father , not onely himself and all his merits , but also all us mortalls together with himself : But also al us , to his Father . Make therefore thy Oblation in vertue and union of his , yea make the self-same oblation of Jesus Christ , in which he also comprehended thee : Make thou the same oblation . and let this thy oblation be without the least touch of propriety or selfe-wil , neither regarding earthly goods , nor heavenly graces , but purely and precisely looking upon the divine pleasure and providence , to which thou art entirely to submit and sacrifice thy selfe , as a perpetuall holocaust ; and forgetting all things created , say unto thy Lord God : Behold , ô my good God , ô my great Creatour , a small lump of mire and earth mixed together , in the hands of thy eternall providence ; do with me what best pleaseth thee , in my life , at my death , and after my death ; in time , and in eternity . And thou mayst give a How to know the sincerity of thy oblation . probable guesse concerning thy own oblation , that it proceeds from a sincere and disinteressed heart , if thou canst perfectly practise it in time of adversity ; bearing it with true patience , and being then ready to execute Gods holy will in all thy desolations and distresses . This is the right way , ( o my dearly beloved . ) to make a beneficiall truck and traffick of thy self for thy Saviour , who will give thee himselfe in exchange , if thou bequeathest and sacrificest thy selfe thus totally to his divine Majesty .

CHAP. XXXIV . How to petition for divine grace .

HAving made this perfect oblation Text. First encourage thy selfe with confidence in his goodnesse . of this most precious treasure , ( which is no lesse than Christ himselfe , with all his glorious merits , ) to the Eternall Father : thou mayst appeare with Confidence before the throne of his mercy , to petition for the supply of thy necessities ; And that thou mayst doe it with the more decency :

First , encourage thy selfe with confidence , remembring his benefits , bounty , and liberality towards thee : for nothing can more strengthen thy hope of obtaining new supplies , than than the reflection upon Gods former favours in time of necessity : And know that this confidence gives the whole efficacy to thy petition ; so that without it , never expect to obtain from God any thing which thou demandest .

2. Secondly , Take speciall care that Secondly , join humility with it . this Confidence be coupled with humility ; distrusting totally thine owne merits , and relying boldly upon Christs mercies : Not that I advise thee to become fearfull and pusilanimous , upon pretence of humillity ; so as not to beg large benefits from Gods bounty : For though it behooves to know thine own basenesse , and to consider how litle thou deservest ; yet thou must beware of distrusting the divine bounty , or undervaluing his liberality : No , be not dejected ; for as thou deservest nothing , so thou hast greater occasion to demand much ; since Gods gifts are not grounded upon thy deserts , but upon Christs merits , which are Thirdly , presse thy petition with fervent desires . of infinite worth and dignity .

3. Thirdly , Endeavour to presse thy petition with frequent and fervent desires : that is , that thou a●dently wish to obtain what thou askest : for since thou petitionest a most pious father for a supply of thy necessities , who not onely bids thee ask great things , but is also angry if thou askest not ; and hath past his promise to perform thy petition ; why shouldst thou not have inflamed desires ●o obtain what thou demandest ?

4. And indeed we most commonly The want whereof , hinders the effect of our demands . faile in the effects of our demands , because we want this fervour in our desires , and make our petitions tepidly , rather because faith and reason dictate unto us that such things are needfull for us , than that we zelously covet to receive them : The true cause of which tepidity is , for that our affections being fastned to earthly things , we prize them in our wills , though we sleight them in our understandings ; and consequently though we know in our judgement , that our minds are to be raised up to higher objects , yet we doe not seriously seek to be separated from them : whereas if we verily and vigorously , humbly and heartily desired it , our prayers would soon return us a happy effect .

5. Lastly , provide that thy petition Fourthly , Let not thy petition want Charity , want not ; First , Affection of charity to thy neighbours ; for it should not suffice thee to pray fervently for thy self , but to extend thy piety in petitioning the divine grace for all others .

Secondly , Perseverance ; For our Perseverance , loving Lord , useth sometimes to prolong and to put off the fulfilling of our petition , for our greater profit , and the better encrease and enkindling of our holy desires , as may be exemplified in the Cananean woman , and Evangelicall widdow .

Thirdly , Resignation of thy will ; Refignation . For thou art to represent thy desires to thy deare Lord , as if thou rather expectedst the fulfilling of his divine pleasure , than of thy petition : So Christ prayed in the garden , not to have his owne will , but his heavenly Fathers accomplished .

CHAP. XXXV . Some short observations concerning meditation .

FI●st , Before thou betakest thy self 1. 1. Read overnight the matter of thy meditation . to thy nights rest ; read attentively and considerately that mystery of thy Saviours life , or that argument which thou meanest to meditate upon the morning following ; and contracting it into two or three points or heads , commit it to thy memory .

2. When thou awakest from sleep , 2. Reflect of the same in the morning . shut out all other thoughts from thy heart , and let thy employment be to reflect upon , and repeat the points , prepared over-night for this mornings exercise : and think that thou art presently to talk with thy Lord God .

3. Wherefore making ( as it were ) 3. Weigh his majesty with whom thou conferre . a stand , for a short space , before thou art in the place of prayer ; imagin that thy great Creatour , whom the Angels adore , is present in the Oratory , expecting thee to enter discourse with him , and beholding thy behaviour in thy prayer . Let this truth make a deep impression in thy mind ; and thereupon yield him most profound reverence with body and heart , as craving permission to confer with his majesty .

4. Then with bended knees , begin 4. Begin with oblation , and petition . thy prayer ; first , offering up to thy Lord God all the cogitations , words , and actions of thy whole life ; particularly presenting unto him this present exercise now intended , to his honour and glory ; and humbly implore his gracious assistance , that thou mayst perform this thy practice with such attention , devotion , and reverence , as befits one that speakes with his Lord and Saviour .

5. Incontinently after this , imagin Then apply thy senses to the mystery . thy selfe present to the mystery thou intendest to meditate on , and in the very place where it befell ; for this will fix thy fancy from wandring : As , If thy theame be of Christs Incarnation ; think thou seest the glorious Arch-angel entring the secret chamber of the sacred Virgin , and there listen to their ; mutuall discourses . So , If thy subject be of thy Saviours flagellation ; suppose a pillar before thee with thy deare Lord fastned thereunto , and eye those inhumane executioners , how cruelly they whip and beat him : And thus thou art to vary thy fancy , and conform it to the manner of the mystery .

6. And when the mysterie is thus present to thy mind , make thy petition , And beg what thou intendest to obtain . and beg that which thou proposedst to obtain by this exercise : As , If thy meditation be concerning Christs Incarnation , let thy prayer be for spirituall light , that thou mayst clearly penetrate and perceive that ineffable love which moved him to be made man for thy sake : If it be of his Passion , ask the grace of compassion and condoling with thy dear Saviour's sufferings ; and so let thy petition be for such pious affections , as are usher'd in by the argument of thy prayer .

7. this done , begin with thy first After this beg in with the first point . point ; and if that alone furnish thee with fewell sufficient to inflame thy affection , persevere therein for the whole space assigned to thy prayer ; but if otherwise , then passe on to the second . And briefly , take this for a maxim in all meditations ; that whensoever thou feelest thy affection enkindled ; stay there , and disgest well that consideration , till thou hast therein fully satisfied thy devotion .

8. And suffer not thy understanding And beware of fancying high mysteries , to roam after high and delicate mysteries ; but make use of it's discourse so farre onely , as many helpe to heat thy will with pious affections , and solid resolutions . Wherefore from each consideration extract some affection , and from every affection draw some determinate and particular resolution , to do this very day , this or that thing for thy Lords honour ; to reform this or that fault or imperfection , and to mortify thy sensuality in this or that occasion . And this is the true fruit and profit of prayer .

9. Bee resolute also in staying out Or leaving off before the time allotted for prayer , be expired : the full time allotted for thy prayer ; and stirre not from it through any drynesse in devotion , or any trouble of distractions ; for such a prayer is for the most part more profitable to a soul using diligent resistance , and patient expectance of Gods grace , than when it sensibly partakes of the sweets and abundance of devotion .

10. Thy exercise being ended , In the end reflect how thou hast behaved thy self , insist a while in the examination of thy self ; and reflect how thou hast behaved thy self in thy prayer : If thou findest all well ; give thy good God all the thanks ; if thou hast been negligent , resolve upon amendment ; and take notice of the cause of this ill successe , that thou fail not for the future .

11. Let the matter or mysteries And order well the matter of thy medition . thou meanest to meditate upon , be well ordered ; as , if thou proposest to thy self , thy Saviours life and passion , make thy entrance at his Incarnation , and duly proceed in the rest of the ensuing mysteries ; and leap not inconstantly from one to another .

CHAP. XXXVI . An Exercise before the Sacred Communion .

1. THe conformation of the place , for 1. The place . the setling of thy mind ; may be to imagin thy Saviour Christ , encompassed with his Angels and Saints , who all adore his divine Majesty with all possible reverenc● .

2. Make thou also thy humble 2. Beg of thy Saviour to fit up thy poor house . addresse unto him , and since hee vouchsafeth to divert into the harbour of thy poor heart , entreat him to send before him such ornaments , as are necessary for his worthy entertainment ; because thy poverty is uncapable to provide , what is suitable to so great a majesty .

3. Then reflect who it is that intends 3. Think what guest is to lodge in it . to lodge with thee ; It is surely hee , whom the Angel named Jesus , the Saviour of man ▪ kind ; Hee , who onely can cure thy wounds : Hee , who so dearly loves thee , and takes such care of thy salvation , that he came purposely and personally to procure it ; interposing his authority , hazarding his honour , and losing his life for thee upon an ignominious Crosse : And be sure to insist upon this pious consideration , as being very proper to prepare thy soul for the receiving of this most holy Sacrament ; according to our Saviours precept , As often as you shall doe these things you shall do them in remembrance of me .

4. Consider to what end thy dear 4. Why he comes to thee , Lord comes unto thee ; Surely , to conclude a union betweene himselfe and thy soule , whence results a certaine divine life , which thou henceforth enjoyest by this sweet union with thy Saviour . For the food we take , begets humours of the same quality which it selfe is of : and consequently no mervaile if this heavenly food , and divine nourishment do in some sort deify the soul . He that eats me , shal live for me , saith our Lord .

5. Let thy next consideration be , to whom he comes ; To a litle worm 5. To whom he comes . of the earth , to a vessell full of filth and rottennesse : and perhaps , ( which is farre worse ) even to his enemy , to the contemner of his commands , to the wilfull transgressour of his lawes , to a base run-away , who hath forsaken the colours of his Lord God , and taken part with the Devill .

6. Make therefore thy humble 6. Make thy petition . supplication to thy sweet Saviour , that since he vouchsafeth freely to come unto thee for his owne mercies sake , and for no merits of thine ; he will also be pleased to prevent thee with his grace , and adorne thee with the gifts of his holy Spirit , that thou maist become a worthy receptacle for his sacred body : as he formerly by the like prevention , prepared for himselfe a happy and holy habitation in the virginall entralls of his most blessed Mother .

CHAP. XXXVII . How we may devoutly offer up the sacrifice of the Masse .

WHen thou feelest thy heart 1. 1. Free thy fancy from all outward objects . inflamed by this foregoing or the like exercise ; free thy fancy of all sensible objects , and shutting the windows of thy senses , so are up to thy Lord God , and fix there the eye of thy soule upon him onely , purely , freely , and quietly , excluding all tumults of outward thoughts ; and implore the assistance of the holy Ghost , by reciting the hymn of the holy Church , Veni creator spiritus , &c.

2. Then comming to put on the 2. In vesting thy selfe , mark the mysteries . sacred vestments , mark with attention those mysteries which they mean and signify : and from that very instant of time , take upon thee Christs person , whom thou representest in this holy action ; that so thou maist be moved , to conforme each outward and inward deed , to him whom thou now personatest . 3. Let thy outward depo●tmen● be decent .

3. And as for the outward composure of the body ; see that thy going forth of the vestry , be with all decency and gravity ; let thy countenance be cherfull , thine eyes humbly cast downe , and not curious to prie after any passages done in the Church : Let thy voice be low and sober , reading those sacred words neither precipitantly , nor over-pausingly , but beseemingly between both those extremes : Let the holy ceremonies be piously and punctually observed : and let all be attentively performed ; taking more care in the Canon , and most of all when thou commest to the words of consecration .

4. Let thy inward composition also correspond with thy outward carriage ; 4. And thy inward composition correspondent . and therefore comming to the foot of the Atar , looke upon Christ thy Lord and thy love , sitting in his throne of glorious majesty , attended by his Angels and blessed Saints : and think he is presently comming down from his throne to the altar , to enrich thy poore soule with the treasures of his divinity : And considering so high a Majesty , confesse thine own misery , meannesse , and nothing : and so truly humbling thy selfe both inwardly and outwardly , begin the action of the sacrifice : And keep this presence of thy Saviour sitting in his throne and beholding thy devotion , untill thou commest to the consecration ; which done , thou hast him then before thee upon the altar , thou touchest him with thy hands , and embracest him in thy heart there present in the Sacrament .

5. In thy first memento : Contemplate 5. In thy first memento . thy Lord Jesus crucified , reposing in thy heart , and depose all thy necessities and wants in his sacred and sugred wounds . And first offer up thy whole Masse to his holy head , To Christs holy head . intending it to the eternall honour of the most blessed Trinity , and for the increase of the accidentall glory of his deare Mother , thy Angel guardian , and thy particular protectours and patrons in heaven ; all which thou shalt joyne together in the wounds of thy Lords venerable head ; and beseech them , that as thou in this vale of misery , strivest to augment their glory ; so they in their happy and heavenly mansions , will be pleased to remember thee , and joyne with thee in the oblation of this divine sacrifice to thine and their Creatour .

6. Comming then to the wound To his right hand . of his right hand , pray for the state ecclesiasticall ; that is , for the Pope , Cardinalls , Bishops , and pastours of the Church ; for all Religious persons and their Prelats : and for them all , offer up this present sacrifice .

7. At the wound of his left hand , To his left hand . pray for the Laity ; for Kings , Princes , Magistrates , and the rest of their people ; and in particular for thy parents , friends , familiars , and all who desired to be made partakers in thy devotions .

8. At his most sweet heart , offer To his sacred heart . up thy whole selfe onely , humbly representing unto him thy life past , and begging his pardon : thy present being , and desiring his direction : thy spirituall necessities and corporall needs ; thy health , thy temptations , thy desires , thy designes ; Consecrate all the future thoughts , words and works of thy whole life to his eternall honour : Finally , resigne thy whole selfe reverently and confidently to his divine providence ; and so rest secure in his care , since thou hast delivered all thy affaires into his custody , who will better improve all things for thy profit , than thou canst either ask or expect .

9. At the wound of his right foot , To his right foot . offer up the sacrifice for all them who are in Gods grace , and continue in his charity , that he will be pleased to preserve them still in his favour and friendship .

10. At the wound of his left foot , To his left foot . offer it up for all sinners , that God will vouchsafe to convert and enlighten them : for all poore , weak , and any-way afflicted wights , that he will please to comfort and deliver them ; and lastly for all thou either oughtest , or art bound to pray . And so conclude thy whole oblation with Saint Augustines words : I recommend Commendo eos , quos tu vis & scis , & velle me nosti . unto thy Majesty , whomsoever thou ( ô my Lord ) wilt , and knowest ; and wouldest have me remember : And finally , offer up thy Saviour Jesus , thus loaded ( as I may say ) with all thy petitions and necessities , to his eternall Father in this present sacrifice ; saving those words of the Psalmist : Behold , ô God our protectour , Ps. 83. 10. and look upon the face of thy Christ ; And so proceed on in the sacred Action .

11. In thy second memento ; Thou 6. In thy second memento . hast Christ present in the holy Sacrament , now glorious and risen from death ; unite therefore thy affection unto him , and strive to creep into his open side , and there hide thy self safely and securely from all assaults of thine enemies : There also determine resolutely to doe his holy will for the future in all occurrences whatsoever ; and put on that pious affection of the Royall Prophet : What is to me in heaven ? and besides Psal. 72. 25. thee , ô my Lord and love , what would I upon the earth ? Lastly , offer up the Sacrifice for the soules of the faithfull departed ; and compleat what remains of the sacred Masse .

CHAP. XXXVIII . An Exercise aefter the holy Communion .

REpresent to thy selfe ( as formerly ) 1. Representation of the place . thy Blessed Saviour , encompassed with the glorious troops of Angels and heavenly spirits , adoring and praising his divine Majesty .

2. Then implore his grace ; that since 2. Imploration of his grace . he beyond all desert of thine , hath vouchsafed to enter thy poor cottage , he will be likewise pleased to furnish it with all such ornaments of holy vertues as may best like himselfe ; and to illustrate thy soul with the beams of his celestiall light , as he did that of holy Simeon ; that with him , receiving thy Lord into thy loving embraces , thou mayst sweetly intone thy Nunc dimittis , &c.

3. In the next place , consider that 3. Consider whom thou hast within thee . he whom thou hast now within thee , is thy s●me Lord God , of whom before Communion thou conceivedst such high things : And render him humble thanks , for this immense benefit , of communicating and uniting himselfe unto thee ; intreating him that it may not be a sleight ( and as it were ) a passing visit , but a permanent abode with thee .

4. After this , look upon thine 4. Mark thine own unworthynesse . own unworthinesse to receive such a guest ; how homely is thy habitation ? how beggarly , yea how beastly is thy heart ? how full of the noyse of passions and perplexities ? and draw from hence acts of sorrow for thy sins , of shame for thy negligence , and of confusion for the uncleanesse of thy soul .

5. And lastly , ask with a most fervent desire , that he who is the King 5. Make thy Petition . of glory and goodnesse , and the source of all sanctity and purity , will garnish thy soul with his vertues , and wash away all thy filthyness with the water of his celestiall grace ; and so inseparably unite and joyn thee to himselfe , that nothing created may evermore make a breach between thee and him ; but that he will strongly lock up the closet-doore of thy heart , and mark it for his own habitation with the signet of his sacred love ; that so he alone may there peaceably and perpetually take up his rest , without the least disturbance of any forrain guest .

CHAP. XXXIX . A dayly Examination .

1. FOr the keeping clean of thy Conscience , it will be necessary for thee to go down daily into it , and sweep each darkest corner thereof with the besom of diligent examination , that all uncleanesse may be speedily cast forth of dores .

2. Wherefore , thou art to do three Every Morning thou art to do three things . things every Morning : First , Give God thanks for all his benefits bestowed upon thee in the night past , and particularly for thy delivery from sodaine death , and from the deceits of the Devil . 2. Then , make a cordiall oblation of all things thou shalt thinke , speake , or do in the day following : and intreat the Blessed Virgin , that shee will bee pleased to present with her purest Hands this Oblation of thy self and thy actions , together with thee , to her onely Son . 3. And lastly conceiving a confidence of the Divine assistance ; make a firm purpose by his grace not to offend him that Day in the least veniall sinne .

3. And at night , a litle before thou At night thou art to examine thy selfe . betakest thy selfe to thy rest , examine thy selfe how stoutly thou hast stood to this good purpose . But before thou descendest to particulars , thinke of thy Lords Presence , to whom thou art now ready to give in a reckoning of that days transactions : and indeavour to feele a certaine shame and confusion in thy self , like an ill servant before his most indulgent master ; or like a perfidious Souldier before his pious Soveraign , who rays'd him from the dunghill to the highest degree of honour : for how much more reason hast thou to be ash●med in the sight of thy God , whom thou hast served so negligently , and offended so impudently ?

4. Begin therefore with a generall Begin with a generall acknowledgement of Gods favours . acknowledgement of thy Lords love and favours , conferred upon thee from the first instant of thy being , to that present houre : rendring him particular thanks for the benefits that day received from his Bounty : And invite all the Angels and Saints , and chiefly the sacred Virgin , to help thee make a worthy thanks-giving , for thy Creation , Conservation , Redemption , Vocation , Remission of thy enormous crimes , and expectation of thee so long to penance , &c.

5. Secondly , demand light and grace Then beg light and grace . to see thy defects and negligences , which thou hast that day committed , and to feele a true sorrow and contrition for the same : For they are so secret , that without this light thou canst not discerne them , and so enormous , that without this ayd thou canst not truly judge of them .

6. Thirdly , run over each houre of Next , descend to particula●s , the day , and discusse with diligence what were thy Thoughts , Words , Actions or Omissions , in every of them , that thou mayst punctually perceive wherein thou hast particularly transgressed .

7. Fourthly , indeavour to excite a true sorrow for thy sinnes , ( which is And indeavour to excite a true sorrow for thy sins . the main drift of this examen , ) and let this grief touch thy heart , because thou hast offended so good a God , rather than for any other inconvenience , which thereby thou incurrest : Let it proceed ( I say ) not from any feare of punishment which thou hast deserved ; but from a true reverence , and high esteeme , which is due from thee to the Divine Majesty of thy Lord God , whom thou desirest to love and respect , above all things , and resolvest to practise it for the time to come .

8. Fiftly therefore , and lastly , beg And lastly implore his pardon for the past , and protection for ●he future . his pardon for thy past negligence ▪ and his assistance for thy future amendment : promising particularly , and resolving effectually , to shun , fo● his love , this or that occasion of sinne ; and to lay hold of this or that opportunity , for the correction and bettering of thy selfe .

9. And if thou happily findest by this serious discussion of thy selfe , that thy transgr●ssions are not so grievous as to excite thee to this sorrow and shame ; refer all this to the Divine mercy , and not to thy own diligence or vertue : And refl●ct upon thy former faults , and the grievous failings of other worldlings ; and conclude that thou hadst surely fall'n more foulely , had not his Heavenly Grace upheld and prevented thee .

EXPLICATION . Another method of Examination .

QUestion thy selfe concerning , three things . First , Wherein thou hast that day fallen and offended . Secondly , What occasion'd it . Thirdly How diligent thou hast been in the practice of vertue .

Concerning thy fallings , read and follow the 15 foregoing Chapter .

Concerning the occasions , resolve to cut them off for the future .

And for thy practice of vertue ; strengthen thy will with these three Cordials ; distrust in thy selfe , trust in God , & Prayer . Suspect thy past victories , and rely not upon thy former good works ; but rather forget them , lest thou fall into selfe-complacency ; looke alwayes forwards upon what thou yet wantest , & how much rests to bee done : And acknowledging Gods Grace to be the source of all goodnesse , thank him for all his benefits and blessings ; for the inspirations he hath sent thee ; and the good desires of vertue he hath given thee ; for his deliverance from dangers , and defence against thine enemies .

CHAP. XL. Being a Conclusion of the whole Worke.

1. MUch more might be said of This short booke we●l practised is sufficient . these important matters ; but let this which is here delivered , according to my poore Talent , suffice for the present : which surely if thou endeavourest to keepe in thy memory , and accomplish in thy actions , thou hast sufficiently learned and laboured .

2. But in respect of thy weake capacity , and my proposed brevity ; it will be necessary that thou use a studious diligence in often revolving and meditating upon these foregoing Precepts : For by frequent consideration , and continuall exercise , thou wilt certainly increase thy inward strength , whereby to conquer all thine enemies .

EXPLICATION .

ABove all things beg incessantly of the Divine Goodnesse , the gift of perseverance , in thy unwearied endeavours against thy passions and imperfections ; it being the chiefe weapon in this spirituall warfare , against thy never-dying enemies ; which like ill weeds are ever budding and breaking forth , so long as the Earth hath any life in it to nourish them .

3. Resolve therefore to betake thy Tex● . If thou resolvest to fight manfully . selfe to these proposed Armes of defence ; and to fight stoutly , manfully and constantly ; because no man can avoid this combat , without endangering the losse of the conquest . Nor can there be any hope of Peace with such enemies ; which endommage them most , who most d●sire to enter league and friendsh●p with them .

4. Neither be thou terrified at And not to be terrified at thy enemies power . their seeming power and cruelty ; since all their force and fury , is in the more powerfull hands of that Supreme Captaine , for whose honour thou art ingaged in the battail ; wherein none can be vanquished , but they that will themselves . And if thy Lord for whom thou wagest this war , doth seem sometimes to withdraw his Assistance , and delay thy conquest over thine enemies for a time , yet be not thou faint-hearted , but fight on couragiously ; being most certain and secure , that his Goodnesse , Power , and Providence , directs all events , ( and more especially all adversities ) to the best profit of his souldiers .

5. These thoughts will beget in Though the victory seems to come slowly on . thee a generous spirit , and a constant heart to resist and fight with courage ; and therefore though the victory comes slowly on , beleeve firmly that this deferring is either to free thy soule from secret pride , and conserve thee in true humility : Or else to perfect thee in vertue , and to teach thee to become a tryed Souldier , by these long continued conflicts ; Or surely , for some other good of thine , which thy Lord then conceales from thee , for thy greater merit and improvement .

6. Go on therefore , ( O my dearly beloved ) and enter these lists with a cheerfull and heroick minde , lest thou seem ungratefull to thy loving Lord God , who so much tendred thy good that he suffered death for thy sake : And attend carefully to every Counsell and Command of thy Captaine Christ Jesus , that thou mayst totally rout and ruine all thine enemies : For if thou permittest but one only to live and lurk in thy Soul , it will be as a moat in thy eye , and as a Launce in thy bowels , and prove a perpetuall impediment in the progresse of so glorious a Victory .

APOC. 2. 7.

To him that overcommeth , I will give the hidden Manna .

1. KINGS , 15. 18.

Thou shalt fighe against them , untill their utter destruction .

The generall Table , containing the severall Chapters of this Treatise , as they stand divided into numbers : And being a brief compendium of the whole worke . The Spirituall Conflict . Or , The Arraignment of the Spirit of Self-love , and Sensuality , at the bar of Truth and Reason .

Chap. I.

WHerein Christian perfection consists . The importance of this knowledge is very great . Numb . 1. Some place perfection in austerity . 2. Others in reciting many prayers . 3. Others in exact observance . 4. All which are good meanes , but not directly tending to perfection . 5. And they that rest in these lower exercises , are in great danger . 6. As may appeare by the rest of their actions . 7. And especially by their want of resignation in time of affliction . 8. True perfection therefore consists in the knowledge of God , and our selves , In the love of God , and hatred of our selves , In resignation to God's will , and denying our owne . 9. All which Christ hath taught us by word and example . 10. And we must also do it , if we meane to purchase victory . 11. Nor is there any thing more glorious to our selves , or more gratefull to God . 12. But to obtaine it , we wust provide foure necessary weapons . 13.

Chap. II.

First , Distrust of our selves , which is gotten , by a deep sense of our owne nothing . 1. By Prayer . 2. And by often reflecting upon our owne weaknesse . 3. And this self-knowledge is a lesson must be well learn'd . 4. And we must be carefull to rise speedily after our fall . 5. The great , necessity of this distrust in our owne strength , is inforced by the corruption of our nature , and the frailty thereof ; and by considering how much this acknowledgment pleaseth God , and presumption displeaseth him . 6.

Chap. III.

Secondly , Confidence in God , which is obtained . 1. By prayer . 2. By considering the divine power , wisdome , and goodnesse , by which he can , knowes how , and is willing to help us . 3. By meditating upon holy writ . 4. Another means , is ; by thinking on our owne frailty , and Gods omnipotency , at the beginning of each action ; Whereby we shall not be foolishly dejected at our frequent failings . 5. A necessary Caveat , for all spirituall people . 6. By Gods assistance we can doe all things , But many are deceived in presuming upon their owne strength . 7.

Chap. IV.

Thirdly , Continuall Exercise , 1. Which consists , in the right use of the Understanding . 2. Which is to be kept from Ignorance , by prayer , and by a diligent discussion of our own actions ; judging things according to their true worth ; And this will open our eyes to see the meannesse of all worldly vanities . 3. A necessary caution , to keep the will from sixing its love , untill the Understanding have first pondered the object . 4. And the same caution is necessary also in holy things . 5. The understanding is to be furthermore weaned from curiosity . 6. How highly this conduceth to perfection , and how cunningly the Devill plots against it , by suggesting pride to our Understanding . 7. Which is farre more dangerous , and more difficultly cured than Pride of the Will. 8.

Chap. V.

Of the Will : and the end , to which we are to direct all our actions . A will to doe well sufficeth not , But our actions must also be performed onely to please God . 1. Which to attaine to , Apply thy Understanding to know Gods will . 3. And take heed of being deceived , because nature is subject to seek her selfe . 4. This intention , of doing all for God , is to be always made in the entrance upon any work , And to be renewed in the prosecution of it . 6. Lest self love creep in , and so change and corrupt it . 7. He that doth all things to please God , remains in perfect indifferency , and hath alwaies what he desires , wh●ch shews the high importance of this pure intention . 8. And it may be kept even in things ayming at our owne good ; Finally it puts such a worth upon our actions , that the best of them without it is lost , and may be sinfull , and the smallest with it is most acceptable to God . 9. If this exercise seem hard at first , yet use will render it easie , and soone beget a habit in our soules . 10. Especially , if we consider how dearly our Lord hath loved us ; as appears in our Creation , Redemption , Preservation , and his other benefits , which are so great that none but God himselfe can comprehend them . 11.

Chap. VI.

There are in man two wills : The Rationall , seated between Gods grace & our sense . 1. And the sensuall . 2. The truly vertuous persons yield promptly to Gods will , & vitious to their sensuality ; But they who of sinners are become converts , have the greatest conflict . 3. Who must therefore resolve to bear patiently the losse of their pleasures . There are divers sorts of unmortifi'd souls ; seeming good , but full of imperfection , ignorance and blindnesse . 4. A danger in the choyce of spirituall Exercises , discovered . 5.

Chap. VII .

Of the fight against Sensuality ; and of the inward way of the Will to acquire Vertues . When sensuality rebels . 1. Look strictly to thy reason , that it consent not : and recall that motion againe and againe , and as often conquer it . 2. Also produce acts of those vertues , which are contrary to these vices . 3. But beware of thy cunning enemy , who sometimes suppresseth these motions . 4. For then it is thy part to excite them , and fight afresh with them . 5. Till thou hast gotten a perfect hatred of them . 6. And the way to plant vertues , is to practice acts contrary to those defects ; The reason whereof is , because as long as the root of vice remains alive in us , it will still bud forth , and choak up our plants of vertue . And therefore we must make many Acts ( contrary to the vicious habit , ) to implant the habit of vertue . 7. And though this be full of paine , yet it is also full of profit . 8. The like diligence must be also used against the least evill motion . 9. Yea and against lawfull affections , when they are not absolutely necessary . 10. And this is the way to become truly spirituall . 11. Because all vice springs from the yielding to sense , and all vertue by subduing and submitting our will to Gods . 12.

Chap. VIII .

What he must doe , who feels his Reason conquered by Sense . So long as thou consentest not to Sensuality , fear not . 1. For victory consists not , in feeling no motions , but in not yielding . 2. But if thy enemy surpriseth thy Reason ; then give back , to gaine time and strength . 3. And if thou hast time , help thy selfe with consideration . 4. Whether thou hast deserved this affliction : If so , rest contented ; If not , think upon thy former sinnes , not yet fully punished . 5. Yea , though they were , yet self-deniall and sufferance is the way to heaven . 6. And if there were another way , yet thy duty to God , binds thee to cbuse this , 7. As being most gratefull and pleasing to his Majesty . 8.

Chap. IX .

That we must not shun the occasions of these Combats . The way to get true vertue , is not to avoid , but to seek the occasions of combat ; As for example , To get Patience , shun not the company . 1. Or the imployment which is tedious to thee . 2. And the same rule is to be applied to troublesome thoughts . 3. Yet a yong Scholler must be wary in waging this war , but never desert the Field ; for then he will still be unprovided . This is good in all cases , except that of carnality . 4.

Chap. X.

Of the fight against sudden Temptations and Passions . First , ponder them in thy understanding : 1. And forsee , what is like to befall thee . 2. But if some other crosse happens , not foreseen ; fly to the thoughts of Gods Love and Providence . 3. Who sends or permits it , 4. and be constant , though almost conquered . 5. But the best remedy against sudden motions , is to cut off their causes . 6.

XI .

Of the fight against fleshly Concupiscence . In this warr , thou art to change thy weapons . 1. And therefore before the temptation assails thee , call it not , but avoid all occasions procuring it . This enemy assails us sometimes by stealth , and upon pretext of lawfulnesse , &c. but Sensuality may mix it selfe with thy affection , and ruine thy Soule . 2. The occasions are commonly five : Conversation , Aspects , Idlenesse , Disobedience , Vain complacency . 2. In the time of the temptation , marke the cause of it , whether externall , and fly from it . 3. Or internall , and prevent it by fit chastisements of the body , and by hearty Prayer . 4. Yet not as some Bookes prescribe , for feare of giving new occasions to impurity . 4. But by meditating on Christs Death and Passion . 5. Dispute not with carnall temptations , but discover them to thy Ghostly Father . 6. And make no actuall and particular reflexions upon these temptations . 7. After the temptation is past , stand still upon thy guard . 8.

Chap. XII .

How to fight against slacknesse and Negligence . Follow holy inspirations speedily . For this is of great consequence to conquer Sloath , and having couragiously set upon thy worke , carefully prosecute the same . 1. The fruit whereof must be discovered , 2. And the pains disguised , 3. Unlesse there be a reall disability . 4. But the best way to get a custome of induring , is to expect Crosses continually , and not to seeke how to avoid them . 5. How prejudiciall Negligence is to perfection , and the most alluring hait of our enemy : therefore take timely care to prevent it , and account that day lost , in which thou hast done no good action . 6.

Chap. XIII .

How to govern our Sensuality . Keep thy heart disingaged from earthly creatures . 1. And contemplate thy Creators greatnesse , reducing all created perfection to him , the fountaine . 3. And all worldly beauty to heavenly glory . 4. Marking wel the craft of the Devill . 5. But in things displeasing to sense , think upon Gods eternall decree . 6. So likewise in any sudden or dismall chance , and in all self complacency . 7.

A larger Declaration of this Doctrine .

The appetite is violently bent to seeke its pleasure , and makes use of the Senses to obtain it . 1. The antidot against this poyson ; and how to curb the senses roaming abroad , by separating the spirit of each object , from the materiall thing it selfe . 2. Whether it be a creature which hath only a being , 3. Or hath a vegetation and increase . 4. Or hath sense and feeling . 5. Or is indued with rare beauty . 6. Or excellent perfection . 7. Also when thou undertakest any action . 8. Or refectest thy body with Meat and Drinke . 9. Or smellest delicious odors . 10. Or art delighted with musical harmony . 11. Or any other sensible object .

How to raise thy Soule by sensible objects to contemplate the word Incarnate : Examples ; By the sight of poore Cottages , Stones , the Earth , Sun , Water , &c. In tasting Wine , in smelling , In cloathing , and uncloathing thy selfe , in hearing noyses , or the Clocks striking , In time of sadnesse . 12.

Other wayes to meditate upon sensible objects . 13. By considering how meane the best of them are in themselves . 14. As the Suns brightnesse . 15. The Heavens greatnesse . 16. The Birds melody . 17. Walking abroad . 18. Marking the flight of the Fowls . 19. In time of Winds , Thunder , Storms . 20. Also upon all other occasions , as of grief . 21. Looking upon Christ crucified . 22. Or the image of the blessed Virgin . 23. And the pictures of Saints . 24. Or entrest into Churches . 25. Finally , make all objects and accidents , instruments to thy perfection . 26.

How to regulate the Tongue . Much talke proceeds from Presumption . 2. Therefore avoid long discourses . 3. And passionate expressions . 4. And all talking of thy own affairs . 5. Or of thy neighbours . 6. But speake willingly of God . 7. And ponder in thy hear● , what thy Tongue is to utter . 8. The praise and profit of Silence . 9.

Chap. XIV .

Of the order to be observ●d in fighting against our enemies . Mark which are thy greatest . 1. And single out the fiercest to fight with . 2. But when they apper not , seek them . 3.

Chap. XV.

What course he must take , who is conquered , & grievously wounded by his enemies . When thou art fall'n , rise with speed , And pray with fervour . 1. Be not over solicitous or fearfull . 2. But be diligent , and use violence to thine own inclination ; recovering the quiet of thy Soule , and Reconciliation to thy Soveraign . 3. By forgetting thy fault . 4.

Chap. XVI .

That we should keep our hearts ever quiet and joyfull in our Lord . No accident can justly deprive us of quiet ; for though we must needs abhor things contrary to nature , yet we may love them as comming from Gods Permission , and so conforme our selves to his holy Will . To obtain this quiet , thou art to appoint a sentinell . 1. And when thou art surprised with perplexity , returne with all diligence to quiet thy heart . 2. And therefore admit of no new affections , before thou hast offered them up to God , 3. and mortified thy wil and desire , 4. which is the surest way to remain in peace . 5.

Chap. XVII .

That pious purposes , are sometimes deceits of the Devill , to hinder our progresse in vertues . For he suggests unto us desires to fight against former faults , that we may neglect the present . 1. And fall into selfe-complacency . 2. Therefore thou art to fight actually with thy nearest foes , and not to irritate them which are quiet , 3. unlesse thou art well vers'd in the acts of that vertue . 4. Be not carelesse of small defects . 5. Three things make our designs fruitlesse . First , the relying upon our own strength . 6. Secondly , the want of force to go through with them . 7. Thirdly , the not levelling at the right end . 8.

Chap. XVIII .

How the Devill strives to withdraw us from the way of vertue . This deceit of the enemy is exemplified in a sick person , falling into impatience , upon pious pretences , 1. and over-earnestly desirous of health . 2. The remedy whereof is , to admit of no purposes ; which thou canst not presently put in execution , And to perswade thy selfe , that either they would not have their effect ; or , that God would not receive them from thy unworthy hands . 3. There are divers pretences for impatience , but all unwarrantable . 5. ( As is explained by an example . ) The remedy of all which is to separate the paine from the pretended circumstances . 6. And not to desire a freedom from thy Crosse . 7. But to conform thy will to Gods . 8. Yet thou mayst make use of lawfull means , so thou take heed of self-love .

How to oppose the Devill , striving to deceive us with indiscretion , and pressing us to afflict our bodies . 1. Which though it is sometimes good , yet it must be prudently tempered . 2. For all cannot imitate the Saints in austerity of life , but each one may imitate their vertues . 3. Yet beware of the other extreme , which is , to addict thy selfe overmuch to delicacies , &c. under pretext of health or the better performance of thy duty ; Discretion therefore is the best directour in this matter of mortification . 4. And also in the acquisition of vertues ; which must be done by degrees . 5. And one by one , rather than all , or many together , because the obtaining of any one vertue , is a preparation to all the rest . 6.

Further advices , for the obtaining of vertues . First , thou must resolve to suffer . 2. Thou must bear a great love to vertue 3. Thou art to practise it upon all occasions . 4. Apply all thy exercises to this end . 5. Form frequent acts thereof . 6. Think upon such passages of Scripture , as concern , and commend it . 7. Make use of Jaculatory prayers , 8. Which being ayded with two wings , will soare up to heaven . 9. Above all things , thou art to make a continuall progresse , 10. ( For by going forward , thy strength increaseth . ) 11. Till thou art gotten up the mountaine of perfection . 12. Thou art also to seek out all occasions of practising vertue , especially such as are contrary to thy Sensuality . 13. This being the most proportionate meanes to attaine to it . 14. And comming from Gods providence , for thy particular profit . 15. The mistake of some rectifyed . 16. To suffer voluntarily by them whom thou hast obliged , is to draw vertue from sin and malice . 17. Receive therefore the bitter cup mixed by thy heavenly Physician .

How to make use of sundry occasions in the exercise of one vertue . 1. In all occurring accidents of suffering , 2. Make acts of that vertue thou then practisest : Examples , in the vertue of Patience , Humility , Obedience , Poverty , Charity . 3. As concerning the time , thou art to stay in the practice of each vertue , thy Director must be judge . 4. Yet thou maist know thy progresse by these signes : First , if thou losest not courage in time of desolation ; Secondly , If the rebellion of thy Sensuality be weakn'd . 5. But take heed to think thy selfe a Conqueror , because Vice may be cloathed in Vertues dresse , and thou hast still much to doe . 6. And therefore art to look forward upon what thou yet wantest . 7. And to pursue thy exercises with patience and constancy .

Chap. XIX . How our enemy endeavours to make our vertues instrumentall to our ruine .

By making us take pleasure in them . 1. But doe thou consider thine owne nothing , 2. And mark well what is in thee of thine owne goods , and what of Gods gifts : What thou wert from eternity , what in time . 4. What good thou canst doe of thy selfe , and what evill thou either hast or mightest have done ; Whereby , thou mayst justly think thy selfe the worst of all men . 5. Yet be just in thy self-accusation . 6. And not only acknowledge thine owne basenesse , but use thy selfe accordingly . 7. And stick to this , amidst all praise or applause of others . 8. And let not the memory of thy good deeds , puff thee up with vanity . 9. For thou wilt find the best of them very imperfect , 10. And that thou hast no colour to glory in them , but to accuse thy want of duty . 11. Learn therefore Humility , which is the foundation of all vertues ; and without which thou art lesse than nothing . 12. It being the onely way to find praise , and please God . 13. To whom thou art bound , for permitting thee to be scorned ; as also to them that doe it . 14. Be ever wary of the Devill and of thine owne inclination . 15.

Of Rash-Judgement ; which springs from Self-esteem , and Pride . 1. The Devill strives to keep open our senses , upon our neighbours actions ; but we must be as diligent to shun , as he is to lay his plots ; First , by denying to give any sentence . 2. Secondly , by looking homewards upon our selves ; where we shall find some root of the same fault we blame in them . 3. If the fault be manifest , put a charitable construction upon it ; If monstrous , have recourse to Gods secret judgements ; and tremble at the proceedings of his Providence . 4. And know , that all Charity proceeds from Gods good spirit , and all Bitternesse from the Devill . 5.

Of the means to shield our selves against the attempts of our enemies at the time of Death . The way to be then conquerours , is to fall upon our enemies before hand . 1. And to make timely preparation , by studying now the answers of the foure challenges our enemies wil then sendus . 2.

The first is against Faith ; and the remedy is , to retreat from thine Understanding to thy Will. 4. And to give no answer to thy enemies questions , 5. But to fix thy thoughts upon Christ crucified . 6.

The second assault , is of Despaire ; where thou art to observe this certaine rule , &c. And to have a perfect hope and humble confidence in God . 7. And never to distrust his mercy , and the merits of his Passion . 8.

The Third is , of Vain-glory , which is conquer'd by distrust of thy selfe , and trust in God . 9.

The Fourth is , by F●l●● Illusions , against which have recourse to the confession of thine owne nothing : and admit of no apparences , though they seeme to come from heaven . 10. After these generall temptations , follow others in particular . 11.

Chap. XX. That we must never flatter our selves as having subdued our enemies .

But ofte● renew our exercises , for perfection is very high and hard to be obtained . 1. 2.

Chap. XXI . Of Holy Prayer .

The Fourth maine Weapon , in this spirituall warfare . 1. Which must have these properties : First , a Desire to serve God : Secondly , Perfect Faith : Thirdly , Conformity to Gods will ; because thine own will is subject to error , but the divine will is infallibly right . Fourthly , A connexion with practice . Fifthly , Thanksgiving for received favours . Sixthly , A reflexion upon Gods goodnesse and promise ; and upon Christs Passion . Seventhly , Perseverance . Prayer must also be strengthned with hope . And though God seems to reject thy prayer , yet persevere knocking ; and alwayes gratefully thanking him , as well when he deny's as grants thy request .

Chap. XXII . What Mentall Prayer is , and what Contemplation .

Mentall Prayer includes alwaies either a virtuall petition of something , 1. 2. 3. 4. Or an actuall asking of it , by words expressed in the mind . 5. 6.

Chap. XXIII .

How to joyne Contemplation to this inward Prayer . By taking some points of Christs death or passion , 1. And applying his actions to the vertue thou demandest . As for example to Patience . 2. Marking how meekly he suffered ; and learning thereby to suffer patiently thy smaller adversities . 3. And compelling thy will , to take up thy Crosse quietly . 4.

Chap. XXIV .

Of another certaine manner of Prayer , by way of praying and meditating together . 1. Considering Christs merits , and the content his heavenly Father took in his obedience , 2. And presenting them both to God . 3.

Chap. XXV .

Of a way of praying by the Intercession of the B. Virgin . 1. First , fix thy mind upon th' eternall Father . 2. Considering the content he had in him selfe ( concerning her ) from all eternity . 3. And the wonders he wrought in her , when she had a being . 4. Secondly , upon God the Sonne . 5. Lastly , upon the sacred Virgin . 6.

Chap. XXVI . How to pray and meditate by meanes of the Holy Angels and heavenly Citizens .

First , addresse thy selfe to the eternall Father . 1. Next unto the glorious Angels and Saints themselves . 2. Dividing them into quires , according to the dayes of the week . 4. But every day praying to the Blessed Virgin , to thy particular Partron , and to S. Joseph .

Chap. XXVII .

How to meditate upon Christs Passion , and to enkindle holy affections . 1. By reflexion upon his love and goodnesse . 2. How to get constant hope , 3. And a spirituall joy . 4. As also affections of sorrow and compassion , 5. And contrition for thy Sinnes . 7. With a perfect hatred of them . 8. And to admire Gods bounty , by considering ; First , Who sufers ? Secondly , For whom ? Thirdly , By whom ? Fourthly , What ? Fifthly , How ? Sixthly , When and where ? 9.

A further Declaration of the profit which may be drawne from the Meditation upon Christ's Passion , and particularly of the imitation of His Vertues . The first profit is , a Confusion at the sight of our imperfections . The second , a desire and demand of pardon , with a resolution of amendment . The third , a persecution of our passions . The fourth , an imitation of Christs Vertues .

Another way to Meditate on the Passion ;

By considering , First , how Christs Soule carries it selfe towards the Heavenly Father . Secondly , how the Father to-towards Christs Soule . Thirdly , how the Soule towards it selfe and it's sacred body . Fourthly , how thy Saviour carries Himselfe towards thee . Fifthly , how thou shouldst cary thy selfe towards thy Saviour . Christ Crucified is the best Booke to reade in , and wherein to learne all vertues ; if thou makest fit application to thy particular practice .

Chap. XXVIII . Of sensible Devotion , and Spirituall Drynesse .

Devotion is best knowne by the effects it produceth . 1. How to make profit of all spirituall sweetnesse in Devotion . 2. Three causes of Spirituall Drynesse , The Devill , Our selves , and God . 3. Search out the true cause thereof . 4. And keepe on thy accustomed practices of piety , without seeking outward comforts . 5. Nor pray to have comfort in thy Crosse . 7. Because to suffer for God , is the best Prayer , and makes thee truly devout , 8. And not the feeling of sensible Devotion , 9. Wherein many are deceived . 10. What thou art to do in time of distresse and dereliction . 11.

Chap. XXIX .

That the worthy frequenting of the most Blessed Sacrament , is an efficacious meanes to conquer our Passions . 1. Meditate the Day before thy Communion , of thy Saviours desire , &c. to come to thee , 2. Who affirmes that his delights are to be with us . 3. And moove thy Soule to a reciprocall desire and affection towards him . 5. Then provoke thy passions to battail . 6. Beeing neare the time of Communion , thou art to feare thy selfe , but to have confidence in thy Saviour . 7. After Communion lay open thy wants , 8. And constantly hope for the Divine helpe . 9.

Chap. XXX .

How to excite in us affections of love , by the Sacred Communion . Consider Gods Liberality , 1. especially shewed in the holy Communion . 2. Weighing First , who it is that comes thus to thee ; Secondly , what hee gives thee ; Thirdly , the eternity of his Love , Fourthly , the Purity of his Love . Hence breake forth into admiration , and ravishment to see thy selfe so highly prized , and make an entire oblation of thy selfe to him . And this beeing the chief act of Religion strive to performe it most perfectly . 6. Then dedicate thy selfe to his Service , and freely open to him thy heart . 7. But beware of vanity and curiosity . At the time of Communion , Thinke what thou art going to do . Thanke , Adore , Implore . When Domine non sum dignus , is sayd , &c. humble and confound thy selfe , yet still raising up thy heart with hope . 8. Having communicated , entertaine thy guest with amorous expressions . 9. And lastly , offer up the holy Son , to his heavenly Father . 10.

Chap. XXXI .

Of spirituall Communion . Thou mayst thus often communicate . 1. By frequent desires . 2. And it is an excellent exercise against passions . 3. If thou makest this right use thereof , here prescribed .

Chap. XXXII . Of Thanks-giving .

All goodnesse is from God . 1. To whom therefore all gratitude is due . 2. First , therefore , acknowledge his goodnesse , and then thine owne unworthinesse . 3.

Chap. XXXIII . Of the perfect oblation of thy selfe to God .

First , consider Gods greatnesse and glory . Secondly , adore and acknowledge him , &c. Thirdly , Offer up all thy interest in any thing . Fourthly , unite all to the Merits of Christ , presenting both together to the eternall Father . 5. So likewise in offering thy works of piety . 6. How to offer up Christs Actions for our offences . 7.

Another manner of perfect Oblation .

Christ here on Earth , offered not onely himselfe , but also all us , to his Father ; make thou the same Oblation . How to know the sincerity of thy Oblation .

Chap. XXXIV . How to Petition for Divine Grace .

First , Encourage thy selfe with confidence in Gods Goodnesse . Secondly , Joyne humility with this confidence . Thirdly , Presse thy Petition with fervent desires : the want whereof hinders the effects of our demands . Fourthly , Let not thy Petition want Charity , Perseverance , or Resignation .

Chap. XXXV . Some short observations concerning Meditation .

First , Read over-night the matter of thy Meditation . Secondly , reflect upon it in the morning . Thirdly , Weigh his Majesty with whom thou art to conferre . Fourthly , Begin with Oblation , and Petition . Fifthly , Apply thy senses to the mystery . Sixthly , Beg what thou intendest to obtaine . Seventhly , after this begin with thy first point , 8. and beware of fancying high mysteries , 9. Or leaving off before the time alotted for Prayer be expired . 10. In the end reflect how thou hast behav'd thy selfe . 11. And be sure to order well the matter of thy Meditation .

Chap. XXXVI .

An exercise before the sacred Communion . 1. The conformation of the place . 2. Beg of thy Savinor to fit up thy poor house . 3. Think what guest is to lodge in it . 4. Why he comes , 5. and to whom : And lastly , present thy Petition .

Chap. XXXVII .

How wee may devoutly offer up the Sacrifice of the Masse . 1. Free thy fancy from all outward Objects . 2. In vesting thy selfe , marke each mystery . 3. Let thy outward deportment bee decent . 4. and thy inward composition , correspondent . 5. In thy first Memento : To Christs holy Head ; To his right hand ; To his left-Hand ; To his sacred Heart ; To his right-Foot ; To his left-Foot . 6. In thy second Memento , Unite thy affection unto Jesus Christ now present in the Sacrament .

Chap. XXXVIII .

An exercise after holy Communion . 1. Representation of the place . 2. Imploration of Gods Grace . 3. Consideration , of him whom thou hast within thee , and of thine owne unworthinesse . 4. Petition .

Chap. XXXIX .

A Dayly Examen . 1. Every Morning thou art to make three acts ; of Thanksgiving , 2. Of Oblation , 3. Of Resolution . Secondly , at night thou art to examine thy selfe : beginning with a generall acknowledgment of Gods Favo●●● , Then begging his Light and Grace , next , descending to particulars . 6. And indeavour to get a true sorrow for thy sins . 7. And lastly implore pardon for the past , and protection for the future . 8.

Another Method of Examitation .

By questioning thy self , First , wherein thou hast offended . Secondly , what occasion'd it . Thirdly , how thou hast practised vertue .

XL. Being a Conclusion of the whole Book .

This little Book , well practised with perseverance , is sufficient , Supposing thou fightest manfully , without being terrified at thy enemies power , though the victory seemes to come on never so slowly .

FINIS .

depiction of death and time

Hold thy hand , O Death , whilst Tymes Conflict begets an Eternall Conquest .

Will ▪ Marshall . sculpsit .

A Lively pourtraict of the Spirituall Conquest .

Love Seraphicall Divine of stepps Sacred

They have disposed Ascension in their hearts The Law-giver will give a blessing , and they shall ascend from vertue to vertue , ( by steps and degrees , even to Heaven ) . Psalm : 83. v : 6. 7. 8.

THE SPIRITVALL CONQUEST , IN Five TREATISES , Enabling all Christian Warriers , to conquer themselves , and come to a vicinity with GOD.

Habacuc . 3. 19.

God our Lord is my strength : he will make my feet as of the Harts : And upon my high places , he the conqueror , will lead me singing in psalms .

AT PARIS , M.DC.LI .

The five Treatises Of the Spiritual Conquest .

The First . Of the discovery of our enemies Ambuscado's .

The Second . Of the use and practise of our Spiritual weapons .

The Third . Of the steps , and degrees of Perfection .

The Fourth . Of the steps and degrees of divine Seraphical Love .

The Fifth , and last . Of the choycest Maxim's of Mystical Divinity .

TO THE truly vertuous and our most honoured PATRONS

Two in one

Right Worthy , and most Honoured Patrons ,

AMongst the numberless vanities of this life , our thoughts have more than once glaunced ( not without a certain indignation ) , upon that exceeding folly of almost all Dedicatory Epistles ; the writers whereof , ( as if hir'd tomake Encomiums , and present the world with Panegericks ) run over each common place of Rhetorick in the recital of their Patrons rare parts and qualities , leave no tittle of honour untouch'd , no action of their lives unadmir'd , no prerogative of pedigree unextoll'd , no gift of nature or grace unsumm'd up ; and having drain'd their whole stock of invention in this scrupulous inquest after all sorts of praises ; conclude finally , that al these ( and more lines of perfection , than either their modesty dares relate , or their capacity can reach ) , do directly concentrate in the unparalell'd brests of them , whom they thus resolve to celebrate , canonize and Deify . A proceeding so far from pleasing all generous , heroick , and discerning spirits , that it rather puts them to the blush , to see themselves more abus'd than adorned , with such plain and palpable flatteries .

We therefore ( most worthy Patrons ) , who build upon other principles ; and follow a Rule and profession obliging us to sincerity : though we most willingly acknowledg your temporal and spiritual greatnesses , heartily congratulate your high perfections , and joyfully consider you mounting up amain the divine ladder of heavenly love & contemplation : Yet we cannot but look upon your souls as immured stil in walls of clay ; we can only judge you to be faithfull pilgrims , not full possessors ; to be valiant champions , not yet crowned conquerors ; and therfore we conceive that we may much better complie with our dutie to God , and our obligation to you , by endeavoring to further you in your spiritual progress , than to follow you with Euge's and acclamations , as if you were already arriv'd at the desired end of your journey .

For this reason , we declare , that the primarie motive inducing us to present you with this small spiritual donative , is the ardent zeal and desire we have of your own happie advancement in solid devotion & divine charitie . And in pursuance of this design , we

First , discover brieflie unto you the most common & dangerous snares of your sworn enemies , and shew you the safe way to shun them .

Secondly , we deliver spiritual arms into your hands , wherewith to defend your selves , & defeat your foes , by reducing the precepts into practice , & furnishing you with such affective acts & elevations , as may readily serve you for restauratives against fainting in these your indefatigable combats .

Thirdly , we raise you up a ladder of perfection ; from the top whereof , ( which is perfect indifferencie , resignation , and obedience to Gods Divine will and pleasure ) , you may comfortablie cast down an eie , and counteach step you have taken in your wearisom journey towards your heavenlie Jerusalem .

Fourthly , from this mountain top of perfection , we shew you the divers degrees of sacred and seraphical love , which wil lead your elevated souls to perfect union with their beloved Bridegroom , and settle them in the sweet embraces and bosom of the divinity .

And lastly , we have made a collection of the chiefest and choicest Maxim's of mystical Theologie , to which you may have continual recourse , by which you may solve all your doubts , and in which you may secure your consciences , upon all emergent occasions and difficulties , arising in this your blessed enterprise & tendance to eternal felicitie . These are the choice flowers which we have gathered in the several gardens of sacred writers , and bound up in this posie for your present use , comfort , and incouragement .

The other end we aim at in this our dedication , is to give you , & posteritie , a publick and perpetual testimonie of our grateful hearts for your many signal favors and temporal benefits ; wherewith you have more obliged us , and our neerest friends , than we can either tell how to repay in any other coin , or express in any particular tearms : And therefore we desire you to receive this our thankfull acknowledgement and real protestatition , proceeding from both our united mindes and mouthes , as an absolute assurance of our truly devoted service to your selves , and all the worthy branches of your most honoured family .

THE FIRST TREATISE OF THE SPIRITVALL CONQUEST : Or , A plain discovery of the Ambuscado's , and wily Stratagems of our Enemies , in this our daily War-fare .

Enabling the Christian Warrier to foresee , and avoid them .

Psal. 56. 7. They prepared a snare for my feet , ( but )

Psal. 123. 7. The snare is broken , and we are delivered .

AT PARIS , M.DC.LI .

To the devout Champions , tending to perfection .

YOu have beheld , * * In this precedent Treatise of our learned and devout authour , Fa. John Castaniza . ( O Dear Champions of heaven ) a famous Duel , fought between the Sense and the Soul , the Elesh and the Spirit , the Animal and the Spiritual man ; you have been Spectators of this Grand-plea , and present at this renowned trial ; where , before the supream Tribunal of Truth and Reason , the Animal man was convened and arraigned at the Bar ; had Pe●rus Damianus . Serm. 30. his own thoughts , words , and works , for his casting , convincing , and condemning Jury ; heaven and earth , irrefragable witnesses against him ; his own guilty Conscience , a constant accuser of him ; the said Truth and Reason , the impartiall Judges , pronouncing sentence upon him ; and his own soul , the happy executioner of their just verdict : Which lifting up the sword of holy zeal and indignation , gave such home-blows ( of Contrition for the past , and Resolution of amendment for the future ) to his heart ; that blood of tears and joy , seem'd to stream from the wounds ; and the whole man , first made a true Martyr of Pennance , is now become a faithful witness of Gods infinit mercies .

You have seen ( I say ) a notable siege , lay'd to this rebellious City , mans sensuality , which for it's ditches of defence , had depths of impiety ; for walls and rampiers , obstinacy and insolency ; for towers and bulwarks , mountaines of pride and presumption ; for arms and weapons , reluctancy to goodness , and resistance of Gods inspirations ; for artillery , tumults ; for dwelling-houses , dens of hypocrisie : for palaces , labyrinths of dissimulation ; for temple , proper-will ; for Idol , self-love ; for Captain , blindness ; for Souldiers , exorbitant passions ; for counsel , folly ; and for constancy , perverse opinions .

Yet Babylon is fall'n , this treacherous town is taken , sensuality is subdued : So great is the force of Grace , and so happy the success of Truth and Reason ! And which is most worthy of joyful admiration , perfect liberty is gained by this captivity , high advancement by this down-fall , holy greatnesse by this annihilation , and by this death , a happy life . O blessed Conquest !

But lest this now stifled fire of rebellion should again burst forth into new flames of sedition , and so your recidivations prove more dangerous than your first diseases ; ( For Alas ! such is mans inconstancie , that he now seems in a Who so stands let him look that he falls not . 1. Cor. 10. 12. firm station , who soon falls and fades away into nothing : such is the nature of his quarrel , that it hath no other point of quiet in this life , than the last full period of his death : such are his watchfull enemies , that they Mans life is a warfare upon earth . Job 7. 1. are ever waiting for advantages ; and such is his known weaknesse , that it perpetually wooes , and eggs him on to wickednesse ) ; how highly doth it import you ( O pious Souldiers ) to stand constantly and continually to your spirituall arms , & to keep an uninterrupted guard upon all the gates of your inward and outward senses and appetites .

To this end , we have here presented you , ( out of our Authour ) , Castanizae . with a brief draught of your enemies chiefest postures ; shew'd you from what grounds they take their usuall advantages against you , and discovered where they lay their Foreseen darts , do least hurt . Greg. hom. 35. in Evang. perilous ambushes to intrap you ; that being thus duly forewarn'd of your eminent danger , you may be fitly and fully arm'd for your necessary defence , preparedly attend their approaches , undantedly receive their charges , couragiously repell their violence ; and finally , return loaden with glorious Trophees of victory , into your own peacefull consciences ; and keep there a delicious Call'd by Isay ; Sabbatum delicatum ? Esa. 58. 13 Sabbath of repose in the happy enjoyments of unspeakable delights .

The Seven chief Ambushes of our Enemies .

1. SElf-love . Which is the root of all sin , and cause of all inproficiency in the way of perfection . 2. Few are found free from it . 3. To avoid this snare we must seek Gods honour in all our actions . 4. To self-love belongs unmortified sensuality , which must be tamed by cutting off superfluities : 5. To the same pertain Pride , Self-conceit . &c. Which must be remedied by the Practice of humility . 6. Also the passions of our inferiour nature , Love , Hatred , &c. To which we must oppose Peace of heart . 7. Lastly , the adhering to our own wills and judgements ▪ which must be cured by Obedience . 8. Note a triple Obedience .

2. Immoderate affection to creatures . 1. This distracts us from our Creator ; against which we must provide Poverty of spirit . 2. Affections to persons corrupt our judgements . 3. We must remedy it , by loving all impartially , in and for God . 4. Spirituall comforts may be sometimes snares of the Devil , therefore we must not stay in them , but transcend them .

3. Extroversion , or an inordinate application of our selves to externall things , 1. Which choakes up Devotion : therefore we must not thrust our selves upon imployments , 2. But curb our fancies ; 3. Perform works of obedience , necessity , and charity , without ingaging our affections ; 4. And strive to get into our interiour , 5. By fixing our heart on Christ crucified .

4. Bitterness of heart , sadness , frowardnesse , &c. 2. All which proceed either from nature , indiscretion , thoughtfulnesse , presumption , or immortification ; 3. And must be sweetned with Charity . 4. To this belong a certain grudging at Gods providence ; which must be avoided by a cordial Resignation .

5. Scrupulosity , inward affliction , fearfulness , &c. 1. Which aym at the destruction of our Faith and Confidence in God . 2. To avoid this , we must rely upon God and our guide , 3. And assure our selves that we cannot erre in Confidence , if we fall not into Negligence .

6. Excessive and unnecessary study , 1. Which busies the Understanding , but leaves the Will barren . 2. Puffs us up with Vanity , but leaves us empty of true Piety . 3. The remedy is to rectify our intentions in our studies .

7. Tepidity and coldness in Devotion , 1. Which is the bane of all spirituality . We must alwayes go forward towards perfection , with perseverance , and excite our sluggishness with frequent aspirations . 2. An excellent document of Saint Anthony .

Latet hostis , et otia ducis ?

The first Ambush . Self-love .

1. THis ( in S. Austin's opinion ) is the root of Self-love is the root of all sin , and cause of all inproficiency in the way of perfection . all sin , and we may fitly add , and avouch it to be the cause of all inproficiency in the way of perfection . For our subtil nature so constantly seeks her self in all her actions and omissions ; that even the spirituall man , who treads in the pleasant paths of piety , is subject to be drawn into this dangerous ambush : He will find ( upon due examination ) some sinister , and self-intention , Read the second ch. of the Spir. Con. creeping in , and corrupting his sincerest endeavours ; and perceive , ( unless highly illuminated ) , that there is more of private commodity than pure and perfect charity , in his most transcendent and heroique exercises .

2. Who is not generally more diligent in the performance of his Few are found free from it . duty , for the fear of hell , and hope of heaven , than for the sole and substantiall love of his Creator ? who hath not rather some small clause and secret condition of self-interest in his actions , than the only fulfilling of Gods holy will , and the following of his Divine inspirations ?

Whom shall we find , though never so great pretenders to perfection , so totally untangled from this net of Self-love , that they neither hover after humane respects and praises ; nor look upon rewards or punishments ; nor overvalue their own wayes and exercises ; nor solace themselves with the sweets of sensible devotion ; nor please themselves with their high-towring contemplations , and raptures into Gods immediate perfections ; nor finally , dresse up devotion by the pattern of their own passions , and so fall in love with their own conceptions , and make to themselves in Bethel golden calves , in stead of 3. Reg. 13. 8. the Cherubins in Jerusalem ? Whose will is so truly devested from all propriety , as to remain untouch'd , unmov'd , undisquieted , resolute and resigned , in all temporall chances and changes , and in all spirituall dryness , desolation , dereliction , and affliction whatsoever ?

3. To avoid this pernicious snare , To avoid this snare , we must seek Gods honour in our actions . we must strive to level all our actions at Gods pure honour and pleasure , as the only end we aym at , the only object of our love , life , and labour ; in whom only , and not in the best of his creatures , is found true quiet and content .

4. Unmortifi'd Sensuality , is the To self-love , belongs unmortified sensuality , dear darling of Self-love ; This proposes nothing but pleasure and pastime to our seduced appetites , roamings abroad to our affections , makes us sedulous to satisfie our fancies , covetous to content our curiosities , to hearken after vanities , to Read the 7. ch. of the Arraignment glut our gusts with dainties , and to evapor●te our pretious time and talents in extravagant adhesions to creatures . What hope , Alas ! of internal repose and recollection , where such tumults and troubles prepossess the spirit ? What place remains for the holy entertainments of heavenly love , when such affections have fill'd up each corner of the heart ?

Wherefore a soul that seeks God , Which must be tamed by cutting off superfluities . must scorn to rest in these seeming goods she m●st banish all superfluities , and be content with the meer supplies of her necessities ; she must admit of no excesse in meat , drink , sleep , attire , talk , or other solaces whatsoever ▪ if she really intends to make the body pliable to the spirit , and the spirit proper to tend to perfection .

5. Pride , presumption , vanity , self-esteem , self-complacency , self-content , To the same belong pride self-c●nceit , &c. self-praise , self-seeking , self-delight , with all the rest of like nature , are but sever●ll noozes of the same net , and sprouts , out of the same main root ▪ self-love . And whosoever hopes for honour , praise , preferment , or profit from others , for any goods of nature , g●fts of grace , or prerogatives of vertue , is faln into this snare of the Devil , robs God of his proper due , is rotten at the heart , and hath already received his full reward .

The remedy of all this ( O dear Which must be remedied by the practice of humility . souls ) , is unfeigned humility . Cast one glance of your souls eye upwards upon your Creators might and mercy ; all your perfections come out of his treasury , and are lent you to be improved for his service , not to be proud of for your own satisfaction : And look down with your other eye upon your bottomless nothing ; see there your own base indignity and brutish ingratitude , your great impurity and gross impiety , and be ashamed to desire any temporal esteem , who so truly deserve eternal damnation .

6. Other knots of the same To self-love , appertain also all the passions of our inferiour nature love , hatred , &c. snare , are all those passions , which have their residence in our inferiour nature ; love , hatred , joy , grief , hope , and fear , with their severall attendants : these raise up broiles to disturb our inward tranquillity , to discompose our Reason , and interpose their earthy exhalations between our superiour will and the grace of God .

Peace of heart is the secure refuge To which we must oppose Peace of heart . against all these peevish Passions : do but cast your whole care upon your Creator , and call away your inordinate affection from creatures , and what then can punish or perplex you ? Remit , and refer all accidents , whether adverse or prosperous , sweet or sowre , good or bad , to Gods high power and holy providence ; comfort your selves in his mercy , content your selves in his all-sufficiency , and quiet your selves in his love . Ah! how poor , how vain , how vile , how unregardable Read the 4. ch. num. 3. of the conflict . are the best of worldly blessings ? how is it possible that things in themselves so contemptible can have the least entrance or admittance into a soul setled in Gods pure love and presence ? O let the children of this world , who place their final felicity , in such fading fooleries , who have their souls buried in this earth , and swallowed up in sensuality ; be solicitous to seek them , glut and burst themselves in the enjoying of them ▪ and be dejected to be deprived of them : but we , ( O souls aspiring to perfection ) , whose master is God , whose aym is vertue , whose reward is heaven ; what have we to do with these inferiour passions ? Away with these Mammons . My heart is signed with the signet of Gods love , my hatred is only bent against sin and my self , my joy is in God my Saviour , my grief is that I am not all his , my fear is to offend him , and my hope is to enjoy him .

7. Lastly , all adhering to our proper will and judgment , appertains to this ambush of our enemy . The adhering to our own wills , and preferring of our own judgments , are also points of self-love , Read the 5. ch. of the Conflict . This draws us off by degrees from doing our duty ; diverts us from following divine motions , and superiours commands ; daunts us from relying entirely on Gods providence , and fulfilling perfectly his holy pleasure : we dare not disobey this master , nor will we venture to destroy this Idol of our hearts ; 't is death to be cross'd in our conceits , or contradicted in our exercises , which we have chosen according to our private fancy , accustomed with self-complacency , and keep with unpardonable propriety .

Perfect obedience breaks through Which must be cured by obedience , submission , and resignation . this snare and a totall resignation to Gods good will & pleasure , is the secure refuge against this deceit . How can a soul be disquieted to receive or refuse , act or omit , that which she truly conceives to proceed both in substance and circumstance from the divine providence and permission ? How can that person go astray who is perfectly obedient to God and his superiour ; gives up himself wholly to the guidance of Gods holy Spirit , and the government of a discreet directour ; observes each beck of the divine call , ( first examined ▪ and approved by them who are incharged with their souls ) ; and waits upon the divine will , as the shadow on the body ?

8. Where you are to take notice Note a triple obedienc● . 1. Of vow . of a triple obedience : One is of vow another of conformity and a third of union . The first concerns all religious people , and imports an external , exact , and necessary performance of that which is commanded .

The Second concerns all spiritual 2. of Conformity . souls , and consists in their inward promptitude and readiness to execute Gods will , ( manifested by faith and their ghostly guide ) purely for himself , and precisely for his own sake , without the least touch of proper interest , or self-seeking .

The Third concerns all perfect 3. Of Vnion . persons , and consists in so entire a connexion of their wills , to the will of their Lord God , that they seem both one : hence it is that they embrace all that happens to themselves or others , good or bad , life or death , for time or eternity , as immediatly proceeding from his divine goodness , and as the very best that could happen . Here the soul elevated ( above it self , and all things ) into God , and stedfastly fixed in divine contemplation , patiently expects , and obediently attends to what he speaks , wills , and acts within her remaining ever ready , and really resigned to suffer outward pains , or inward pressures ; to receive comforts , or endure crosses , as the supream providence best knows , permits and pleases : being fully content with all and faithfully constant in all .

The Second Ambush . Immoderate affection to creatures .

1. THis infects , distracts , disquiets , and diverts our minds , from their pure and perfect tendance to our Creator . Ah! what have we ( whose inheritance is heaven ) to do This affection to creatures , distracts us from our Creator , with the poor and perishable commodities of this world ? yet our subtil enemy strives to make us serious in searching after them , solicitous to keep them , and impatient to part with them .

Against this , we must provide true poverty of spirit , which consists Again which must pr●vide Poverty or spirit . in a perfect denudation of our souls from all propriety of love to any corruptible creature whatsoever : we must use them only and not rest in them ; we may enjoy them , but take no joy in them : if Superiours command them from us , we must cheerfully part with them ; if any accident bereave us of them , we must willingly let go our hold , saying , Our Lord gave them , our Lord Read the 13. ch. of the Conflict . hath retaken them , his name be ever praised , his will always performed : Farewel uncertain and unsatisfying profits : wellcome sweet and secure poverty ! We must throw away couragiously all such cloggs as retard our soul's flight to perfection : Away with superfluities : Oh! that we could live with the only love of our naked and crucified Jesus ! That we could support our feeble Nature , without the supplies of any creatures ! that so our souls disingaged from the depressing necessities of flesh and blood , might soar aloft , and sweetly repose in the bosom of divine love !

2. Nor is the overmuch tenderness of affection to any person Affection to persons corrupts our judgements . whomsoever , under what pertext soever , any other thing than a meer ambush of our enemy ; for it corrupts our purest actions , and vitiates our most pious intentions ; it is the bane of Gods love , the poyson of our hearts , and the venome of our souls : For when humane favour and respect strive to oversway the love of God , and strike in for a part of that which is due to God only ; we do , or leave undone say or unsay , what we neither should nor would , but for their sakes : Ou● kindred corrupt o●r judgments , and courtesies blind our reasons ; so that we neither discern their follies , nor correct their faults ▪ but rather comply with their imperfections , and somtimes wink at their open wickednesses , for the continuance of our own content .

3. O how far is this from that The remedy is to love all impartially in and for God . pure love , which obligeth us to affect all , ( without exception of persons ) , only in and for God , as bearing his image , as being truly vertuous , and as far forth as they are furtherers to our souls salvation and perfection ! Fy upon all friend , ships and affections , which are attended with such dangers , accompanied with such distractions , and followed with such disquiets which busie our fancies , and bend our imaginations , to things so unprofitable and impertinent , and so much impeding us , in our intended p●ogresse to the perfection of Gods love .

4. So also all disordered delight , Spiritual sweetnesses may be somtimes snares of our enemy ; pleasure and propriety in spiritual sweetnesses , and inward solaces of devotion , are meer traps of the enemy , laid to catch and insnare our unwary souls , and to make them rest with complacency in things , which are not God himself ( the end of our desires , ) but only his creatures , guifts , and graces .

You must not stay here , ( O devout We must no● stay in them , but transcend them . souls ) but pass on your way , and transcend all for his sake whom you only seek , and not his solaces . These are helps and encouragements in your course , not the goal you must touch ; These are neither security Read the 28. ch. of the Confflict . nor sanctity , but only baits of the divine piety , to strengthen you in climbing the steep mountain to his perfect charity .

The Third Ambush . Extroversion , or an inordinate application of the soul to external things .

1. THis choaks up the Spirit of Extroversion choaks up devotion , Devotion , quenches the souls ardor in her holy exercises , hinders her hastning to perfection , and buries the whole heart and mind , the whole time and talents in mean and inferiour employments , which should be totally taken up in divine contemplation .

Take heed of being drawn into this dangerous ambush ( O dear Therefore we must not intrude our selves into employments ; souls , ) intrude not your selves into any business : and when Necessity , Obedience , or Charity , ( the only pretexts , which can make extroversion lawfull and laudable ) , urge you abroad keep your heart still at home ▪ converse there with your Lord and love , and commune with him , concerning the more important affairs of eternity ; abstract your selves from all outward multiplicity , and there treat sweetly and secretly with him , of your souls union to that one thing , which is only and absolutly necessary .

2. Abridge therefore your fancy But curb our fancies . from fruitless roaming abroad upon all occurring objects , which proceeds from instability of heart , and argues a neglect of your interiour : Curb and suppresse all extravagations Read ch. 4 n. 6 of the Conflict . of your mind , not only from sinful , but from superfluous , and unprofitable conceptions ▪ which nothing advance your soul in it's tendance to perfection , but contaminate it with the dust of vanity , and contristate the holy Spirit of God , within you .

3. Perform such works as concern your calling ▪ without solicitude of mind , or ingagement of affection : Perform work● of obedience , nec●ssity , and charity , without eng●g●ng your affections ; lest your senses become darkned ▪ your soul distracted , your fervor diminished , your prayers neglected , and you sliding insensibly into negligence , and a total discomposition in your inward man , be hardly ever again reclaimed and recollected For how can a soul which is totally environed with worldly impertinencies ▪ have any vacant time left for the entertainments of piety ? how can a mind , dull'd and astonish'd with the continual noyses of mundanity , hearken attentively to Gods holy inspirations ?

4. Wherefore strive timely and And strive to get into your interiour . diligently to get into your interiour : prevent your soul ( which is ever active , never idle , ) with pious thoughts , lest evil habits press in first ▪ and pre-possesse it : apply your selves speedily and seriously to introversion , spiritual silence , and inward attendance to God alone ; adhere to him only , and remain unremoveable from this maxim , To desire nothing , demand nothing , think of nothing , love nothing , labour for nothing , but him alone , that One and All , which is needfull for you : Do this as if nothing else concern'd you , and as if there were nothing but He and your self , and You and himself , considerable in the whole world .

5. The surest way to compass this happy and heavenly design , is to keep your eyes and heart fix'd By fixing our hearts upon Christ crucified . constantly and continually upon Christ crucified . This is the solid ground whence the highest contemplatives take their first rise ; hither ( into this sacred Ark of our Saviours humanity ) , they must again return after their lofty soarings into the divinity ; and here they must settle , when elswhere they can find no footing : And surely a soul that seriously considers his sufferings , contemplates his mercys , and reflects upon his vertues ; will find her whole time too short to visit each room of his several perfections , and none at all left , to be lost upon extravagant and worldly fancies .

The Fourth Ambush . Bitterness of Heart .

1. WHich comprehends all kind Bitterness of heart comprehends all sadnes , frowardnesse , &c. of Sadness , Melancholy , frowardness , restlesness , indignation , despitefulness , proness to impatience , discontent , tediousness of mind , aversion , distast of all things , dislike of others , suspicions , sinister interpretations , unpleasantness , murmurations , detractions , rancor , malice , rash-judgments , and the like .

2. The source of these bitter All which proceed , either from nature , indiscretion ●n austerities , thoughtfulness , persumption , or immortification ; streams , is either perverse nature ; or indiscreet austerities ; or an over-serious application of the mind to study and thoughtfulness or a secret presumption of self-perfection and sufficiency or an immortification of passions ; or a reflexion upon past injuries ; or an envying at others vertue , praise , preferment and prosperity .

And all these anguishes of mind , and harshnesses in conversation , are great impediments in our progress to spirituality , and must necessarily And must be sweetned with charity . be sweetned and season'd with the Sugar of perfect Charity : For if we truly love our Lord God , how can we scorn his image , stamp'd in the souls of our Brethren ? Do they cease to be Gods amiable creatures , because they displease , despise or Read c. 16 ▪ of the Conflict . neglect me ? may they not be Gods friends , though they are my foes ? are they not more likely to love God , because they dislike me , who am so truly unworthy to be loved by any one ? Are not my seeming enemies , ( upon due consideration ) , my surest friends , since by mortifying me , they encrease my stock of merit , occasion my more serious application to the practice of ver●u● , a●d egg me onwards in the way of all perfection ?

3. You must therefore buckle up your selves ( O dear Souls ) against all these bad and bitter dispositions ; by loving all , in , and for God ; by being amiable , to a● , And by being amiable and affable to all . affable to all , meek to all , mercifull to all : Strive to be gentle in words , cheerfull in countenance , pleasing in your proceedings , patient in enduring , compassionate to others in their failings , charitable in assisting them , ready to pardon them pious to interpret their actions for their best advantage , far from troubling or thwarting them , free from contristating or confounding them .

4. There is also another privat To this ambush belongs a certain grudging at Gods pr●ceedings , Which must be warily avoid●d , and perilous corner in this ambush of bitterness of heart , which is , a certain grudg●ng at the proceedings of Gods providence , and a repining at his permission of adversities to fall upon us .

Take heed ( dear souls ) ▪ of slipping into this sad and dismal gulf of discontent and murmuration against God , in the least thought , word , or gesture : be not dejected or disquieted at any thing , but say cordially , cheerfully , faithfully and resignedly : It is the By a cordial Resignation . Lord , let him do what seems good in his own eyes . Alas ! Can Self-love so blind my understanding , as to make me think I deserve not to suffer this and much more ? I offer up my self to thy sweet pleasure , O my God ; my heart is ready and prepared to perform what thou pleasest , and to endure what thou permittest ; and I am wholly resigned to thy holy will , in all things which shall befall me , for time and eternity .

The Fifth Ambush . Scrupulosity .

WHich includes all inward affliction , fearfulnes , perplexity , vexation and trouble of the soul , and is an evident effect of some secret pride and self-love ,

1. This dangerous Ambush is designed by our enemie to cut off Scrupulcsity ayms at the destruction of our Faith and Confidence . To avoid this , we must rely upon God and our guide . all succours of Faith and Confidence in Gods mercy and goodness from us , that so by degrees he may lead us on , and cast us headlong into the precipice of despair .

2. To avoid this deceit , which ayms at your utter ruine and destruction , your only secure and short way ( O dear souls ) , is to cast your selves really , resignedly , cheerfully and confidently into the bosom of the divine bounty and to the guidance of your ghostly Father : there is no other hope of shelter or safety from these storms of troubles and temptations : There you may make a happy exchange of your servile & slavish fear into sweet & filial love : there you will drown and destroy these dismal , dreadful and desperate Imaginations and fancies in the abysses of Gods infinite mercy : there you will admire , adore , and implore , his power , wisdom and goodness , whereby you will confess , yield , and confide , that he can , knows how , and is willing to help and heal your sick and sorrowfull souls in his own good time and liking : there you will truly see that you are nothing of your selves , but are all things , have all things , and can do all things in him , your all-sufficient creator and comforter . We cannot err in Confidence , so long as we fal not into Negligence .

3. And you may securely stand to this infallible verity ; That you can never err in overmuch trust , hope , and confidence in God , and in his mercy and bounty ; so long as you slack not in the punctual performance of your duty ; cease not in the serious mortification of your passions and sensuality ; continue your practices of patience in adversity , of gratitude in prosperity , and of indifferency and resignation to the divine will in all occurrences .

The Sixth Ambush . Excessive and unnecessary Study .

1. THis busies the understanding Which busies the Understanding , but leaves the Wil barren , S. Bernard . Jerm. 36. super Cantica . about curious notions and useless speculations , and leaves the will barren of all true devotion and affections : For there are some who study to know much , that they may become learned , and it is a foolish curiosity : Some study that they may fell their skill , and it is a foolish avarice : Some strive to know that they themselves may be known , and it is a foolish vanity : Some study knowledge , that with it they may edifie others , and that is charity : And finally some desire knowledge , that they themselves may be edified and their own souls better'd ▪ and this is wisdom .

2. Wherefore all such study as ayms at the bare knowledge of things , without any ●u●●her relation Puffs us up with vanity , but leaves us empty of true piety . to piety , and proficiency in the way of the Spirit , is a meer trap of our enemy , thereby to puff us up with pride and vanity , to take up our time , and fill up our souls with self-conceits , and presumption : It makes a great noise , and furnisheth our tongues with fair expressions concerning the spiritual life , divine feelings , and the secret wayes of Gods proceedings with his faithfull friends and servants ; but hath no true tast at all of that which it talks so much ; 't is an empty discourse , void of all inward experience , a meer Hypocondriacall wind .

3. The remedy against this , The remedy is to rectify our intentions . is , to rectify our intentions ; Read not dear souls , nor study , to be accounted learned , but to become perfect ; desire rather to love Gods goodness ▪ than to know Read the 1. 2. 3. cha. of the first Book of the Imita . of Christ , And the 43. ch. of the third Book . much of his greatness ; to lead a holy life , than to speak high words concerning it . Confesse your own ignorance in all things , and content your selves with the sole-knowledge of your Saviour : This is the sum of all Science , and this alone will suffice for your Salvation .

The Seventh Ambush . Tepidity , and coldnesse in devotion .

THis is the bane of all spirituality This is the bane of all spirituality . Read the 12. ch. of the Spir. Conflict . nor hath the devil any more alluring bait , than this ( seldom perceived and yet highly prejudiciall ) luke-warmness in devotion , want of vigour in our spiritual exercises , and defect of fervour in our tendance to perfection .

1. Think not therefore ( dear souls ) , that it sufficeth you to perform your accustomed practices of piety , but that you are continually We must alwayes ▪ go forward towards perfection . to aym at a further and dayly encrease of charity : Consider , that not to advance in the way of the Spirit , is to recoyle ; and that it is not the multitude of your good works which makes them considerable , but the fervour wherewith they are performed : Be sure to keep your heart and soul alwayes ( as much as humane weakness and the rule of discretion will permit ) elevated to your Lord and love : cry continually for his grace , knock And sigh after it perseverantly , incessantly at the gate of his mercy , sigh after him perseverantly seek to perform his will diligently , and follow his pleasure purely and perfectly ; give that day for lost wherein you have not made some progress in the way of perfection ; and finally , rouse up your selves , and prick forward your sluggish dulness in devotion , with some brief and burning aspirations , which you are to have alwayes ready in your heart and mouth : As Exc●ting our sluggishness by frequent aspirations .

O my Lord , ô my God , the life of my soul , and the only love of my heart ! when shall I love thee , as I desire and thou demandest ?

O my Jesu ! when shall I die perfectly to the world , my self , and all things , that I may live purely and intirely in thy only charity .

O when shall I be nothing to any creature , and every creature nothing to me , but only in thee , and for thee alone ?

O that I could go out of my self , and get into thee ! That I could thrust my caitif heart out of this breast , to establish thine , ( ô my sweet Saviour ) in it's place !

O let thy true love transform me totally into thee ! Let me not live any longer but in thee ! Let me not love any creature , but by , in , and for thee , my Creatour !

O incomprehensible bounty ! Either take my soul out of this world ; or take the love of this world out of my soul ! Either bereave me of my life , or bestow on me thy love , &c.

In all which raptures and affections , the holy Spirit is the best directour , whose inward impulse and dictamen , you are diligently to follow , ( still according to discretion and obedience ) , with a perpetuall longing and loving , sighing and seeking to advance your soul to divine Union .

2. Finally , I conclude with this hearty and heavenly counsell of S. Anthony to his disciples , against this dangerous coldness in devotion : An excellen● document of S. Anthony . My brethren , Let this be my generall and particular precept unto you , the first and last lesson I teach you : Never to lose your first fervour and good purposes , nor to grow slack in your observances , but to go alwayes forward , and renew daily your devout exercises , as if you daily were new beginners in the way of perfection : This he often repeated and inculcated and being on his death-bed , that his last words might remain more lively imprinted in their mindes , he bequeathed unto them as his final and never to be forgotten testament , this piercing and pithy document , able to win , wound and melt a flint into fervour and compunction : O my loving children , I go the way of my forefathers , our Lord calls and invites me , and my soul thirsts after him and heaven : But you , ( ô my bowels ) ! what will you do ? I have often admonish'd you , and do at this last gasp ▪ leave it you for my will and testament : Take heed you grow not tepide , and go backward , and so on a sodain lose the pains and profit of so many years past : Think still you are to begin anew , as though what you had already suffer'd for Christ , were nothing : Let your good will and desires get every day new strength and vigour ; forget what is past , and run to what is before you ; live and labour with such fervour and purity , as if it were your first work that ever pleased God , or the last service you should ever render him in this mortal life .

O devout souls ! Our dayes pass away swiftly , death is alwayes at our heels , eternity approches , wherein our God , whom we have serv'd and lov'd , will wipe the tears off our eyes , the sweat off our brows , & the blood off our wounds , & crown us with glory , peace , security & immortality : Let us not lose heart in his service , nor hope in his goodness ! He expects and invites us : Angels and Saints offer their helping hands : The question is of eternal life , eternall light , eternal liberty , and eternall love .

THE SECOND TREATISE OF THE SPIRITVALL CONQUEST : or , The use and Practice of those necessary weapons , which are prescribed in the Treatise of the Spiritual Conflict .

Here Methodically managed , and drawn into seven Exercises , Affective Acts , or Aspirations , according to the dayes of the Week .

Psal. 118. v. 34.

Give me understanding , and I will search thy Law , and I will keep it with my whole heart .

AT PARIS , M.DC.LI .

To the Devout Champions aspiring to Perfection .

THat you may make the right use ( O devout souls ) of these ensuing Exercises , you are first to be premonished ,

That Aspirations or jaculatorie prayers are short and fervent acts , elevations , desires , and requests of the Soul to God ; And they are of divers sorts , and may be performed either in the heart only , or by the heart and mouth jointly .

First , they may be practised by way of petition , begging love , vertue , perfection , devotion , &c. As , O Lord , give me light to know thy Will , grace to embrace it , and force to follow it . Help me to overcome my self , and my sworn enemies : Assist me to disgest difficulties , and disgraces for thy love . Pitty a poor sinner ; Pardon a proud beggar ; Receive a prodigall Child ; Redeem a perishing soul ; confirm my frailty , confound my Pride , comfort my Dull , Dark , and desolate Spirit . And the like short , amorous , and pithy petitions .

Secondly they may be expressed by way of wishing , and sighing after God , goodness , piety , perfection , &c.

As , O Lord , when shall I know thee and my self ? When shall I truly love thee , and perfectly hate my self ? When shal I live in thee , and be dead to my self ?

Or thus , Oh , that I were truly vertuous , truly religious , truly mortified ! Oh , that I were all thine ! O my poor soul , take courage , how shall we abound with delights , when we shall see our Master and Maker in his heavenly Kingdom !

Thirdly , they may be performed by way of expostulating , and complaining ; sometimes to God , other-times to our own souls ; and then to all creatures :

As , How long Lord ? wilt thou forget me for ever ? Why hidest thou thy face ? Why art thou sad my soul ? O heavens , are you shut against me ? &c ▪

Fourthly , by shorter expressions : as by Expressing the whole affection in few words , thus : Good God! Sweet Jesu ! How long ! O fire ! burn ! O one ! O all ! &c.

These must differently be made use of according to the various disposition of the souls dryness or devotion . In all which you are not to binde your selves to any set form or sorts of words , but only use such as holy and fervent love shall suggest unto you .

And this manner of prayer ( by fervent Aspirations , frequent acts of love , and enflamed elevations of the soul ) is ( according to the divine doctrine of S. Denys ) the easiest , shortest , sweetest , and perfectest means of uniting the soul to her last end , which is God , and consequently of corresponding to our creation and calling .

This ( saith he ) is that admirable , holy and hidden Unitive wisdom , which without any foregoing meditation , or precedent search into divine mysteries , draws up forthwith the lovers affection to his beloved Lord , which is more and more stretched , intended , and inlarged by these ardent ejaculations of the soul , thus familiarly conferring , communing , treating and talking with her Creator , and raising up her self to him by acts of love , and desires of conjunction .

And we may fitly say that the solid foundation of inward perfection is contained in such acts , motions and tendances of our Souls towards God , their neighbours and themselves ; as the outward consists in the practical performance of our duties , in relation to the same three objects .

Make use therefore ( O dear souls ) , of these affective Devotions , daily , diligently and perseverantly ; and you shall soon perceive a happy and heavenly change in your souls ; you shall feel your faith strengthned , your devotion actuated ; your good desires prepared and put in real performances ; your pious intentions ripened for executions ; and your well-made purposes and resolutions forwarded to leap into the punctual and particular observation of each part of your duty towards God , the world , and your selves .

The Seven Exercises .

The 1. Exercise , For Monday . Of the Knowledge of God , and Confidence in him .

The 2. Exercise , For Tuesday . Of the Knowledge , and Diffidence in our selves .

The 3. Exercise , For Wednesday . Of obtaining Remission of our sins .

The 4. Exercise , For Thursday . Of subduing Sensuality to Reason .

The 5. Exercise , For Friday . Of Mortification , and perfect Abnegation .

The 6. Exercise . For Saturday . Of Conformity to Christ Crucifyed .

The 7. Exercise , For Sunday . Of perfect Vnion with God .

FOR MONDAY . Of the Knowledge of God , and Confidence in him . The First Exercise .

1. TO know thee , O divine fountain of goodness , is to be truly happy ; and yet none can know thee , ( O boundless and bottomless Sea of all perfections ) , but through thine own manifestation and mercy : Vouchsafe therefore , I beseech thee , ( ô most loving and liberal Lord ) , to enter this poor & empty heart of thy meanest servant ; to inform my ignorant soul , with a glimpse of this necessary science , and to inflame my cold affection , with a small spark of thy holy love .

O omnipotent Creator of heaven and earth , both which thou fillest with thy greatness and glory : O God of infinite power , excellent wisdom , unmeasurable goodness , and incomprehensible love ! my soul thirsts after thee , the essential source of all felicity ; my heart seeks thee , the proper place of it's repose ; it sighs to thee , the natural centre of all it's hope and happiness . IN thy blessed mind , ô my God , it first rested in it's eternall possibility and similitude , thither it must again return , and there it must either rest eternally or perish for evermore : O let it now find thee , that it may ever love thee .

2. O Lord , most good , glorious , and gracious : most blessed and bountiful , most high and holy ; most excellent and ineffable ; What words or thoughts can express thy purity and perfection ? Let me know thee , O thou life of my soul ! Let me see thee , O true light of my eyes ! Let me seek thee , O thou only solace of my spirit ! Let me find thee , O thou desired of my heart ! Let me embrace thee , O my heavenly Spouse ! Let me possess thee , O thou soveraign sweetnes , and full satiety of all my inward and outward senses . O that my heart could alwayes think on thee , my will ever love thee , my mind still remember thee , my understanding continually conceive thee , my reason perpetually adhere to thee , and my whole man incessantly praise thee ! O hide not thy face from me , my joy , my light , and my life ! If I may not see thee and live ; O let me dy that I may see thee : I desire to dy here , and be dissolved , that I may see thee , know thee , come to thee , live with thee , and love thee eternally .

O ever blessed and glorious divinity ! O Father , who of thine own substance , bringest forth an ineffable goodness , coequal , consubstantial and coeternal with thy self , which is thy Some : O Father and Son , who loving each other with infinite charity and content , are united together in one Holy Ghost , equally and unspeakably proceeding from you both ! I admire thee , adore thee , and worship thee with all the powers of my body and soul .

3. O sacred Deity ! O Tri-Unity , and Vni-Trinity ! O Father , S●n , and Holy Ghost ! Holy , holy , holy Lord God of hosts , who wert , art , and shalt be for ever almighty ; I thy poor creature , prostrate before the Throne of thy Divine Majesty , from the abyss of my own nothing , invoke , adore and acknowledge thee , the abyss of all perfection : I present thee with al thine own gifts , goods , and graces , which thou hast plentifully powred out upon all thy creatures : I offer up to thy praise the affections of Angels and men , the properties of the elements , the beauty and motion of the whole universe , and the essence of all being : O that my soul were capable to comprise unitedly all their severall affections and perfections ! how joyfully would it employ them in thy praise ? how sweetly would it melt away in thy presence ? Behold , O my God , I make an intire oblation of them all , I acknowledge and adore thee with them all , and desire to do it as frequently as I breathe , and as often as there are minutes in time , stars in the firmament , sands in the Ocean , and numbers in all nature .

O my Lord , whose love is the life of my soul , increase my knowledge of thee , that I may enlarge my love to thee . Alas ! I love thee not , ô amiable Lord God , because I know thee not ; I know thee not , because darkness and sin hath covered and incompassed my understanding : Wherefore , ô bright light , who illuminatest all things , expell this darkness from my soul , drive off these clouds from my understanding , & draw the curtain from off the face of the abyss of my mind , that I may see and know thee , and then I shall not choose but love thee .

O my dear Jesu , shew me thy divine Father ; dart a beam of thy heavenly splendour into my dull heart , that I may have some degree of that holy science which may help me in thy love , make me obedient to thy will , and resolute in thy service .

To know all things of this world , ô Jesu , and not to know thee , is but ignorance and folly : let me therefore know thy eternal Father ; and thee whom he sent for my salvation , and it sufficeth me . O give me this knowledge , that I may give thee my love , and I ask no more . Let me be unknowing , ignorant and a fool in all other things , so I may wisely know thee only , ô my God , and my all .

4. O King of glory , I acknowledge thy perfections to be above all knowledge , but that of thy own divine understanding : I confess that thy height is unreachable , thy goodness unchangable , thy greatness incomprehensible , thy light inaccessible ; And all other thy divine attributes and perfections are so mighty and so many , so good and so glorious , so excellent and so admirable , so worthy and so wonderfull ; that were all the power and prerogatives , all the vertue , wisdom , and qualities of all creatures united in one individual nature , it were not so much in respect of thy glory and greatness , as the least drop of water is , in comparison of the vast Ocean . Wherefore , I beg of thee , ( O immense and inaccessible Godhead ) , only so much to know , conceive , believe and understand of thy hidden majesty , as may efficaciously move my will to thee ; and I content my self with so much light of thy divinity , as may force me to love thee ardently , effectually , perseverantly .

O my Lord and my love ! Fill my heart with the sweet influence of thy heavenly grace , that I may in some measure discover how good and gracious thou art to me , and to all thy creatures ! O let me still remember thy mercy , ever dread thy justice , and continually admire and adore thy power and providence .

Ah! my noble Soul , stampt with thy Creators lovely image , endowed with the excellencies of understanding to know him , of will to love him , of Memory to rest in him ; why adherest thou not fast to him only in pure and perfect delight , forgetting and forgoing all sensible and worldly objects ?

5. O that I were so ravished with thy love and liking ( my only amiable Lord God ) that through joy , jubily , and admiration , I might feel no self at all , no sense , no change , no inequality ! That no prosperity might puff me up , no adversity deject me , no accident separate me from thee , ô my God of infinite love and liberality !

O that I could be ever joyful in thee , ever gratefull to thee , and ever mindfull of thy inhabiting presence within me ! Thou are alwayes nearer to my soul ( ô my good God ) than my soul is to my body , alwayes conserving , counselling , disposing , directing ▪ inciting and inspiring it to thy love ; and wilt thou not , ( ô my sensless and sinful soul ! ) be alwayes cautious and circumspect how thou behavest thy self in thy Lords presence , who is so tenderly carefull of thy safety ? O let his love be no longer neglected , his sweet invitations no longer slighted : O that thou wouldst henceforth walk before him as befits his chast and holy Spouse , with all respect and reverence , fear and fidelity , courage and constancy ! preparing thy self diligently for his divine embraces .

6. Grant I beseech thee , ô mighty and mercifull Creator , that my whole time and thoughts may be totally taken up in the contemplation of thy unmeasurable benefits and bounty towards me . For I know , Lord , that I am truly nothing , and yet thou carest for me ( ô my loving maker ) , as if thou hadst no other creature in heaven or earth ; thou deliverest me from innumerable dangers ; adornest me with many gifts and graces ; givest me leave at all times to have free access to thy throne of mercy , so that with one holy thought , one humble sigh , one devout desire , I may draw neer to thee , and enjoy thee , and in thee all comfort and content : O divine privilege !

To discover to thee my wants , lay open my wounds , and boldly declare my wishes , as to my neerest , dearest , and trustiest friend and familiar , and to be sure of supplies , salves , and succour in all my necessities ! O what goodness , what grace , what mercy is this ?

O my soul ! How loving and liberall a Lord have we ? how loving in mercy ▪ how liberal in bounty ? Ah! our unthankfulness to requite , our unworthiness to deserve his favors !

Up my heart , be no longer ungratefull and unfaithfull , to so great , good , and gracious a benefactour . Yes , ô blessed and bountiful giver , I now say cordially , and will ever stand to i● co●ragiously ; I will henceforth love thee ▪ ô my Lord , my love , my life , my strength , my support my home my harbor ▪ and my happiness . I will remember thy sweet words to all sinners ; Why will you perish . O children , As I live I desire not the death of a sinner , but that he would turn to me an● live . I will behold thy sacred wounds suffered for me , able to move a rock to love and compassion : And though I am ashamed to think what I have been , and how little I have done , how much thou hast endured for me , how long thou hast expected me how lovingly thou hast besought me , and how poorly I have corresponded to thee ; Yet I know , ô my Lord , thou ceasest not to be God and good , though I am weak and wicked . Therefore I will take yet courage in thy service , and confidently hope , that thou who sought'st after me a lost sheep , wilt mercifully receive me now I seek after thee my loving shepheard with a right intention , real resolution , and inflamed affection .

7. Yes , ( ô my Lord and my love ) , heaven and earth shall sooner perish● than my confidence in thy sweet mercies , and my Saviours merits : If thou repell me , I will run after thee ; If thou shut thy door against me , I will never leave knocking ; and if thou kill'st me , yet I will trust in thee . I wholly cast my self upon thy holy will , providence and protection . I protest with heart and mouth that I now am , and henceforth will be entirely thine ; that I have nothing , seek nothing , fear nothing , desire nothing , demand nothing , want nothing , will nothing , but thee onely , My Lord , my Love , and my All.

And I firmly purpose to serve and love thee ( ô sacred and supream Majesty ) , simply , sincerely , purely and perseverantly , not for any fear of pains or punishment ; not for any self-interest of what this world can offer , or the next afford ; not for the least hope of heaven or happinesse : but I will thee , seek thee , and love thee for thy self only , ( ô my all-sufficient Lord God ) , who art the sole object , sweet compleatment , and solid contentment of my soul . Pardon me , protect me , and provide for me ; For thou art my only hope and happiness .

FOR TVESDAY . Of the Knowledge , and diffidence in our selves . The Second Exercise .

1. WHat is man , ( ô Omnipotent Creator ) what is this man , that thou shouldst be mindfull of him ? He is nothing ô Lord , and I am the least and worst of those nothings ▪ because I have least corresponded to thy grace , and made worst use of thy gifts . O give me lig●t ; reach forth thy hand to this blind creature crying after thee , O thou true light of the world , and life of my soul ! that now at length I may duly , diligently , cordially and abyssally dive into my own basenes , weakness , misery , nothing : that knowing what I truly am , I may really loathe , hate , distrust , despise , and deny my self , and all my own proceedings ; sincerely love thee , only trust and hope in thee , and rely wholly upon thy divine providence and protection .

I am not only content ( ô my Lord God ) but even willing and desirous , that all thy creatures should take me and treat me , according to my true condition and unworthynesse ; And I am resolved by thy grace to humble my self , not only under thy mighty hand , but also under all their feet , as their servant and slave , to be troden on , abhorred , avoided , and detested by them all , as a sink of sin and filthiness .

I will be desirous to be esteemed and used as dross among metalls , chaff among grain , a Wolf among Sheep , and as Satan amongst the children of God .

I acknowledge my self unworthy of all grace and comfort from God or man , and worthy of all pain , punishment , crosses , contradiction , confusion , desolation death , damnation . I will be henceforth ashamed to complain of any aggrievances , and be content to suffer whatsoever the world , the devil , and hell it self , can inflict upon me .

2. And to strengthen this my resolution , I will rationally consider before thee , ô my Lord , what I really am ? what I was ? and what will become of me ? both touching my body , my soul , and my whole being ?

Ay me ! I have a body all clay , a soul all sin , a life all frailty , and a substance all nothing . And this is all I have to vaunt of in thy presence , ô my Lord and my maker !

My material part , is but slime of the earth , the very worst part of the unworthyest element . Ah poor man ! and canst thou look so big who cam'st from so base an extraction ? be ashamed to lift up thy head , vile mud and dirt , since thy pedigree is so well known , and the ingredients of thy being are so mean and contemptible .

And when I consider what this my body was in the womb , how it was conceived in concupiscence , nourished with filthiness , and brought up in darkness ; I am ashamed to own my own beginning , which is so horrid and lothesome : and who then can justly boast of state , strength , beauty , or nobility , since the ground-work of all is but a little dung and corruption ?

Ah poor worm ! what a dismal prison wert thou detained in , for nine months space of thy time ? what nasty and poysonous food was thy diet ? how wretched was thy birth ? how weak and wofull thy infancy ? and what art thou in thy best and most flourishing condition in the world , but a clog and cage to thy inthrall'd soul ; a painted sack , or pargetted sepulcher , full of filth , froth , and ordure ? O my Lord , give me grace to frame an impartial judgement of what I am , and then how soon shall I check all risings of pride and presumption ?

3. I came into this world ( ô my Lord ) , with groanes and tears , I live in it with griefs and cares , I shall go out of it with pangs and fears , and lastly I must become a horror to the eyes of my dearest friends , a prey of ve●min , and a companion of rottenness . Ah! how canst thou be proud of thy perfections , poor clay and ash●s ? why shouldest thou look to be so highly priz'd , & so daintily pampered , thou stinking puddle ? Dust thou art , & to dust thou must return . Hast thou not alwayes before thy eyes these ashes for thy glass , and death for thy mistress , why then dost thou suffer so many sparkles of vanity to arise from this thy caitiff condition ?

And thou ▪ my poor soul , the spiritual part of my composition ; O what shall I say of thee to thy great Lord and maker ? What thou ●●st hitherto been , I wel know ; wretched , wicked , sinful . What thou now art I know not ; being uncertain of Gods grace and love . What thou shalt be hereafter , I am altogether ignorant ; because doubtfull of thy correspondency with grace , and fearful of thy perseverance in goodness .

Ah sad condition ! I came ( ô my Lord ) , into this world in originall sin , I am bred up in actual sin , and if death and deadly sin meet together , I shall feel the smart of them both eternally : O how much need have I then of thy grace ( ô merciful Lord God ) to avoid sin , since I cannot eschew death ! O let me rather admit a deadly wound , than commit a deadly sin !

4. What art thou then , ô my whole man , consisting of body and soul ? What wert thou , ( ô N. ) from all eternity , before thy conception in the womb , and birth into the world ? Nothing . Ah poor nothing ! what is less than nothing ? where dwels this nothing ? who can describe a nothing ? which more differs from the least atome in the Sun , than Gods infinit greatness from the least of his creatures . O proud nothing ! What hast thou , that thou hast not received ? Nothing . Why then art thou puffed up with it , as if thou hadst not received it ? I acknowledge my whole being , to be from thy only bounty , ( O my great , good , and glorious maker ) : and since I possess nothing , but what I have from thee , since I shall also necessarily fade away into my first nothing , if thou withdraw from me thy conserving hand but a moment ; I will no longer glory in that which is none of mine , but I will here lay the foundation of my spiritual edifice , upon this sure and solid ground of thy All , and my own Nothing . I will endeavour to frame a true conceit of my own misery , frailty , insufficiency and nothing , that so I may fully , speedily , and solidly come to this desired self-knowledge and humility .

I will run over my lesson , repeat my questions , learn my answers , and strive to grow skilful in this necessary and sacred science .

What have I received that I have not abused ? Nothing : Body soul , will , judgement , memory , understanding , affection , senses , meat , drink , company , habit , books , prayer , Sacraments , all creatures .

Can I then be proud of Sin , Filthiness , rottenness , labour , grief , infirmity , blindness , obstinacy corruption , death and damnation , which are worse than nothing ?

Shall I boast of thy gifts ( O my God ) , which are not mine ; or of my own abuses and ingratitudes ? The one is to rob thee of thy honor , the other is to be honoured for thy dishonour .

5. What creature ever sinned so grievously as I have done , and yet sorrowed so little , and suffered less ?

Who ever forsook so great and good a God , for so little and vain a toy as I have done ?

What sinful soul is there now in hell , that would not have been a glorious Saint in heaven , if it had the helps , favours , feelings , and visits , which I have both had and abused ?

Who ever received so many mercies , so sweet comforts , and so great graces from thee , O bountifull Lord God , and made so little and bad use of them as I have done ?

If I deny all this , my conscience witnesseth against me : If I confess it , oh ! why am I not more humble ?

Finally , If such great troubles , temptations and tribulations had hapened to me , as have done to others , I should by consenting have ere now burned in hell fire ; but thou , ( O meek and merciful Creator ) hast spared me , because thou knowest my weakness , and sent me small crosses , because I cannot bear greater , &c.

Wherefore , Not unto me , ( O Lord ) , but to thee , be all honour for time and eternity !

O that I could know thee , and know my self ! O that I could truly see my own nothing , and totall dependancy on thee ! my misery and malice ▪ and thy perfection and total goodness .

Ay me ! weak and wretched N ! What are my forces that I should rely on them ? I have nothing . O my Lord , but what is thine , my merits are thy mercies , my goods thy graces ; yet I neither have been thankfull for receiving them , nor faithfull in using them .

O! when did I trust in my own strength and was not foiled , and confounded ? Grant therefore , ( O my Lord , ô my only hope , and help ; O my sole safety and security ) that I may totally trust to thee , and distrust my self ; truly acknowledge thee , and deny my self ; entirely love thee , and hate my self .

6. I confess ( ô my Lord ) that I am the poorest , ungratefullest , unprofitablest , and unworthyest worm of the earth ; a thing altogether useless to the world , and only active to offend thee , and to do wickedly in thy sight : and is it possible that I can harbor any thought of self-love , or self-I king ?

O God of infinite glory , greatness , and majesty , before whom the powers of heaven do tremble ! what are all creatures in thy sight ? and what am I the meanest of them all ? O what proportion is there ( great God ) between me and thee ? between thy All and my Nothing ? And yet have I infring'd thy laws , disobey'd thy commands , contemned thy Counsels , resisted thy callings , and contradicted thy will to prefer my own ! O monstrous impiety and ingratitude ! And shall I not willingly submit to all pain , punishment , contradiction , and contempt , which thou ( ô my highly offended creatour ▪ ) shalt suffer thy creatures to inflict upon me ? Behold , O my Lord , I debase , humble and annihilate my self under all things that have a being : I will henceforth utterly hate , distrust , and detest my self and wholly love thee , and relie upon thy mercy .

O holy self-knowledge . O sacred humility ! thou art the key of all perfection ▪ the door of all solid vertue , piety and devotion .

7. I now cleerly see , by the light of thy divine goodness ( O gracious Lord God ) , what hath hitherto been the cause of my ●on-proficiency in the way of the Spirit ; and why the path of vertue seemed and so unpleasant , thornie , tedious and troublesome to my deceived soul : It was because I had not learned to leave , loath , deny , and distrust myself ; and to rely wholly on thee , O my only comfort and support !

I will therefore henceforth faithfully practise what I perceive so necessary : I will profoundly humble my soul ; both inwardly in thy presence ( O my Lord ) , and outwardly to the whole world .

I will joyfully and voluntarily embrace all injury ▪ indignity , contempt , correction and confusion which can befall me , with as much pleasure as I have formerly any cherishings and kindness .

I will utterly destroy , ruine , and root out all self-love , self-liking , self-seeking , self-praise , and self-complacencie .

I will cast my self under the feet of the vilest creatures ▪ take pleasure in the meanest employments , and obey them most willingly , whom my nature most distasts and dislikes .

I will walk before thee , ( O my Creator , ) as thy needy , naked , desolate and destitute vassal ; acknowledging my self void of all vertue , and attributing to my self nothing but sin , ingratitude , defects , failings , imperfections .

I will fully perswade my self that no one can contemn , confound , persecute and punish me as I deserve .

I will not regard whether I am honored or hated , but imagine my self , as a thing dead & forgotten : or as that which never had a being , and is now truly nothing .

I will be contented to be accounted an hypocrite in my sincerest actions ; and to be thought full of inward impatience secret grudgings , and desires of revenge against them who shall any way mortify or misuse me ▪ though my heart be never so free from it .

Finally , I will have these and the like thoughts and words alwayes in my heart and mouth : I am nothing , I have nothing , I do no good , I am an unprofitable servant , I utterly hate and distrust my self , and totally rely upon thee , O my Lord , my love , and my All.

FOR WEDNESDAY . To obtain Remission of our Sins . The Third Exercise .

1. WHo will give water to my head , and fountains of tears to my eyes ? And I will weep day and night for my sins , which cover me all over like an incurable ulcer , from the soal of the foot to the crown of the head .

Where art thou , O my wretched and wicked soul ? In what labyrinths dost thou walk ? In what sinks of sin , and puddles of uncleaness dost thou wallow ?

Awake , arise , lament , repent : how long wilt thou sleep ? why wilt thou dy ? when wilt thou shake off thy fetters ? Ah , return silly sheep to thy good Pastour , return poor prodigal to thy pious Father , whose goodness so lovingly invites thee , whose mercy hath so long expected thee .

O great and glorious God , the mighty Monarch of heaven and earth , King of Kings , and Lord of Lords , behold a poor and penitent Publican ( who is ashamed to lift up his eyes to heaven , and unworthy to take thy sacred name into his sinfull mouth ) humbly knocking at thy gate of mercy clipping thy holy feet , and craving thy accustomed pity and compassion .

O merciful Lord , hide not thy self from me shut not the door against me . Oh! one crum of comfort , one dram of devotion to my sad and sick soul , to my dry and desolate spirit .

2. I am conscious of my ingratitude against thee , ( O supream majesty ) and my sin is always before me , and confounding me : But whither should I retire my self from thee ? To whom should I have recourse but unto thee ?

Art not thou my Father , my Father of mercies , which have neither limits nor measure ? Art not thou my Maker , my preserver , my governor , my deliverer , my King , my Pastor , my Physician , my Priest , and my Sacrifice ?

If thou art not all this and more to me ; and if I am nothing to thee ; refuse me , reject me , and relinquish me a prey to be swallowed up by thy enemies .

But it is time , ( O my Lord ) that heaven and earth take notice of what thou art to me , and what I am to thee . It is time thou enter into thy right : And I must now either give my self to thee , or thou must take me unto thee .

Not that I aspire to those excellent prerogatives of thy dearest servants : No , my Lord , it sufficeth me to be in the out-rank of thy meanest slaves ; to be only stamp'd with thy mark , and link'd fast in thy chains , that I may never more have the power to fly from thee . O grant me this favour ( most merciful Father ) which thy dear Son hath purchased for me , by the price of his death and passion .

I am fall'n without thee by my own frailty , but can never hope to rise , but by thy mercy , O my Lord and only support ! I am sick without thee , but cannot be cured without thee , my heavenly Physician : I am dead without thee , but can never be revived but by thee , ô life of my soul ! So true it is that to make me come to thee , thou ( ô most gracious Lord God ) , must first come to me .

O the admirable goodness of my loving Lord ! Even this little I am doing , is rather thine own work than mine : Thou O my Lord , puttest repentance into my soul , desires into my heart , sighs into my brest , confession into my mouth , prayers into my lips , remorse into my memory , resolutions of amendment into my will : T is Thou ( O gracious God ) , who chiefly actest all this good in me , by me , and for me .

O my All ! do then all in me that thou desirest : And particularly overwhelm ( I beseech thee ) my whole interiour with perfect contrition ; not coming from a slavish and servile fear , but from a faithful and filial love : Grant me a true and intire grief for having offended thee , not because of thy promises or threats ; but because thou art in thy self , good , amiable , adorable .

3. Or if mercenary interest do yet more move thee , ( O my sensual and sinful soul ! For how hainously dost thou take a small injury , how deeply dost thou resent a little disgrace , the loss of a dear friend , of health , of honour , or the like temporall and perishable commodities ) ? O whence is it then , that thou so little apprehendest thy loss of grace , and thy eminent and imminent danger of eternall damnation ?

Is it a small matter to be Gods enemy ? To lose the good will of all heaven ? To destroy Gods image ? To cut up life , root and branch ? To side with the accursed devils , ( thy Creators sworn enemies ) ? to hatch Treason , & enter Conspiracie with the damned ? Yea and to kill ( as much as in thee lyes ) him , who by his own death gave thee life ? O brutall and unnatural ingratitude !

Surely the annihilating of heaven , The reason is : Because the least degree of a higher order , surpasses the highest degree of the lower order . earth , Angels , men , and all Nature , cannot be compar'd with this malicious evil and willfull destruction of thy grace O Lord , in my soul . O eternal God! what a monster have I then been in grace , what a prodigie in nature , who have so little car'd to commit such enormous sins ?

But ( O my Lord ) I will even now change my life ; I here detest all sin , I make firm purpose of amendment , I have a ful confidence in thee my Creator , a good wil to do satisfaction , and a totall resignation to thy divine pleasure .

4. I am the woful criminal , ( O just judge of my soul ) , and I will be also the accuser and witnes , the advocate and executioner in this tribunal .

I summon you therefore , O detestable pride , O abominable envy , O execrable avarice , O beastly lubricity , and all you accursed crew of sins : how long will you reign on earth ? how long will you dispeople Gods inheritance ? who brought you in amongst Gods children ?

T is the perverted Will of man ( O dread Soveraign ) which hath done all these mischiefs . Rectify ( ô my Lord , I beseech thee ) this my crooked Will , and murder these horrible monsters in me , and grant that I may henceforth rather expose my body to a thousand deaths , than my soul to one deadly sin .

Thy Saints will rejoyce ( ô God ) at my amendment ▪ and thy Angels will make a Feast , but thy own resentment of joy will be infinite , because thy love is infinite ▪ which goes hand in hand with thy essence and comprehends all love in supream eminency .

I will therefore expect from thee , O heavenly Father , the exact remembrance ; from thee , my Redeemer the perfect knowledge ; from thee , ô holy Spirit , a true repentance and from thee , ô Sacred Trinity , an intire absolution and plenary indulgence from all my iniquities .

The grief I feel for my past offences ; the hatred I have against each sin at this present ; and the resolution I make to avoid all iniquity for the future , are not equivalent in me to their enormity and hainousness : I therefore humbly crave ( ô holy Lord God! ) that thou wilt accept thine own hatred against sin , for that which I should and would have ; and in stead of the sorrow I want , I offer that of thy Son , my sweet Redeemer , with the Sacrifice of his immaculate life and innocent death .

And since I cannot be impeccable by nature ( O my Lord ) , nor dare presume to ask to be so by grace ; give me leave to prostrate my self before thy infinite bounty and clemency , and beg ( by the merits of Jesus Christ , thy dear Son , and by the desires of thy essential love , the blessed holy Ghost ) , that though I may not be impeccable , yet I may never sin more ; and if I must somtimes sin through my frailty , yet that I may never sin mortally .

This thou desirest , O Lord , this thou demandest , this thou commandest ; O give me what thou commandest , and command me what thou pleasest .

5. O my good Lord Jesu , who art Lord of my life , and shouldst be the love of my soul ( had I not like an ungracious and ungratefull wretch given my heart , and sold my affection , to fond , frail , filthy and fading creatures and comforts , which are so far from bringing me eyther quiet of mind , peace of conscience , purity of soul , or perfection of spirit ; that they leave me nothing but trouble , confusion and remorse , with a world of disquiet and desperate thoughts , violent passions , and vitious inclinations ) , I find no other refuge , or remedy but to return to thee my Centre ; to convert my self to thee , O my good Lord and Master ; to cast my self in all humility at thy sacred feet ; and heartily to beg thy mercy , pardon and reconciliation .

O mercifull Father , I truly acknowledge my prodigality , and humbly confess my treachery ; and am sorry from my heart , that ever I offended thee , who deservest so much love and service from me :

Beseeching thee as a guilty prisoner , to be pitifull to thy poor creature , and mercifully to forgive me the manifold rebellions and grievous iniquities that I have committed against thy Divine Majesty and goodness ; and for the love of thee , I freely forgive all them who have any way offended or contristated me , sincerely acknowledging that I deserve no comfort from any creature , but all contempt and confusion , and not only to be troubled by all on earth temporally , but even to be tormented by the Devils in hell eternally .

6. O how ungratefull a child have I been to offend so often and so grievously , so loving and liberal a Father so meek and mercifull a Redeemer and so ●weet and soveraign a Majesty , who hath always shew'd himself so benigne and bountifull to me , tolerating me in my sins , and expecting me to his mercy ! wooing me to his love ▪ and calling me to his service by a thousand means , all which I have either rejected or neglected ; and still nevertheless given me time and opportunity to do penance ?

O my poor soul ! how blind and bewitched hast thou been , to leave the bread of Angels , and to feed on the husks of swine ; for vanities , villanies ; shadows , and nothings , to abandon God and all goodness on whom depends all thy hope and happiness , quiet and comfort for time and eternity ?

O blindness ! O folly ! O frenzie !

Would God I had never sinned ! Oh ▪ that I might never sin more ! O my God , what have I done ? Would I had suffered on the Cross , pains of body , and pangs of soul , when I thus N. sinned !

Oh what can I say or do more ? I abhor and detest whatsoever I have done , said , thought or desired contrary to thy holy will ( O my Lord and my love ! ) I renounce all company ▪ and occasions which may induce me to offend thee .

7. I cast my self at thy sacred feet , to be thy slave for ever , with a firm resolution to bear thy Cross till death , and to do penance and satisfaction for my past pride and pleasure , desiring nothing but to live at thy feet , like the penitent Magdalen , in solitude , silence , submission .

O good Jesu ! Out of thy infinit mercy , merits , and meekness ; suffer not me , thy poor creature , to be damned and separated from thee eternally ! O amiable eternity ! O eternall amitie of God! Shall I leave and lose thee , for filthy pleasures , frail creatures , fond friendships , fading honours ?

No , dear Lord , No : L●● it please thee rather to take my soul out of my body , than thy love out of my soul : let me rather dy miserably , then sin mortally .

Let me pass on the rest of my pilgrimage in thy grace and fear , that I may end my dayes in thy friendship and favour ; which I beseech thee to grant me ( O most powerfull and mercifull Savior ) , by the love of thy sweet heart , by the merits of thy bitter death and passion , by the intercession of thy Blessed Mother , and by the suffrages of all holy ▪ happy , and devout souls .

Upon all which relying , as upon so many sure anchors of my hope , I commit and resigne my self to thy disposition and providence , for time and eternity , ( O my Lord , my love , and my All , ) fully trusting that thou wilt mercifully pardon my sins , carefully assist me in my wants and weaknesses and in the end happily bring me to eternall bliss , by such means as thy divine wisdom knows most convenient for me .

FOR THVRSDAY . Of Subduing Sensuality to Reason . The Fourth Exercise .

1. MY Spirit is willing ( O most glorious and gracious Lord God ) , to serve thee , love thee , honour thee , and follow thee ; but my flesh is weak , frail and refractory .

I do not what I desire ( O my God ) , and what thou demandest ; but I act that which I hate , and what thou forbiddest .

I feel , O my Lord , a law of sensuality , contradicting the law of my mind , captivating my reason , clouding my judgement , and continually striving to cast me down headlong into sin and perdition .

Unhappy man that I am ! Who will free me from this body of death ? Ah ▪ my brutish body ! ah ! my burdensom flesh ! Thou art my dangerous and deadly enemy . 'T is thy weight that depresseth my soul ; thy earth that clog● and corrupts my ayr ; thy contagion and perversity , which infects and debaseth my better part and heavenly portion ; thy sensuality ▪ which draws on , endangers , and almost destroys my reason .

2. Ah Sensuality ! the source of all my misery ! how justly do I now hate thee ? and how willingly would I leave thee ?

At my first acquaintance with thee , thou defiledst me with original sin : In my infancy thou mad'st a beast of me ; And now in my riper years , thou still pursuest me , proclaimest open war with me , blindest my Understanding with darknes ignorance and errours , mak'st my Will refractory to good , and ready to all evil , distractest my Memory with vain and vile fancies , and perpetually tossest me to and fro between love and hatred , joy and grief hope and fear , and the rest of thy numerous and enormous irascible and concupiscible powers and passions .

Ay me ! how sad is my state ? how deplorable my condition ? Oh! how long ( Lord ) must I dwel with these devils ? how long must I endure the violence of these passions ?

O my Lord , my strength , and my salvation ▪ break these fetters for me ! Command a calm ? ( O thou only Ruler of Sea and winds ) and appease the surges of these my unmortified appetites : Oh! restore me to my self again , reduce reason to her lost dominion in my soul , and bring back me thy poor creature , to thee , my powerfull Creator . O let not this passenger perish amidst these boysterous billows , nor suffer utter shipwarck in these fearfull tempests .

I suffer violence ( O my Lord ) answer for me : the companion which thou hast given me hath deceived me : Sense hath corrupted and conquered my Judgment . Oh! how I am dragg'd up and down by my al-mastering appetites ! commanded by my servants , and fettered by my slaves : O tyranny ! O indignity !

Ah my soul ! O noble spirit , fair as the angels formed to thy Creators lovely resemblance , stampt with his divine character , and heir apparent to his glorious kingdom ! To be thus subject to the base and brutall desires of flesh and blood ? O intollerable bondage ! O unworthy servitude .

3. O Father of mercies , and only Physician of my soul ! Thou art almighty , and al-mercy ; and I am all weakness , and all misery : There is no part left sincere in my whole body and soul ▪ from the contagious poyson of passion , from the infectious leprosy of sin and sensuality .

All is out of order , ( O my Lord ) I acknowledge it to my own shame and confusion ; each sense is gone astray , each member of my body is corrupted , each power of my soul is perverted .

My Understanding is obscured with self-love , my Memory dist●acted with sensual ●b●ects ▪ my Will posses'd with peevish inclin●tions : My affections are vain my passions violent ▪ my dispositions vitious : My body is burdensome , my imagination troublesome , my life irksome .

These are my wounds ( O my heavenly Surgeon ) . O put to thy helping hand I beseech thee ; see , fear , and search them before the gangren enter , and the grief grow incurable ! My soul is sick even to death ; if thou wilt , O my Lord , thou canst both cleanse and cure me .

To this end thou descendedst from Jerusalem to Jerico , ( O pious Samaritan ) , from heaven to earth ( O compassionate Saviour ) , where thou findest me in this pitifull plight sore , beaten , wounded , half dead , and utterly despoiled of all natural and spiritual riches , by theeves and robbers , which are the senses of my body , and the faculties of my soul : O pass not by me ( sweet Jesu ) but mercifully bind up my bleeding wounds with the swathing bands of thy death and passion ; powre upon them the wine of thy pretious blood ; and supple them with the oyl of thy heavenly grace .

4. I intend , ô my Lord , ( strengthen me in this hour ) , I intend , O sweet Saviour , a total reformation of life and manners ; an intire mortification of my corporeal senses , and spiritual faculties ; an absolute change in my whole man .

O grant me ( I beseech thee my loving Lord ) the powerful assistance of thy special grace , for the performance of this great and good purpose .

Teach me now ( ô my blessed Master ) , to live inwardly , piously , spiritually ; as I lov'd formerly to live outwardly , vainly , sensually .

O let me henceforth yield to thy divine motion , obey thy call , imitate thy example , and follow thy will .

O let me never more act or omit any thing , ( be it never so little ) , for my own liking , but purely and perfectly for thy love .

5. Grant ( ô good Jesu ) that at each word of my mouth , at each glance of my eye , at each morsell I eat , at each member I move , and at each inward and outward action I undertake , I may first ask thy leave and permission , and so do it or leave it accordingly , as thy holy inspiration answers and allows me .

O that I could perform each naturall and necessary work with an actual reflexion upon thy praise and pleasure , and with a pure intention to be united to thee , my Lord and my love .

Thy outward senses , ( ô my sweet Saviour ) were exactly subject to thy reason , and perfectly obedient to thy sacred soul : O let mine be swallowed up , I beseech thee , ( gracious Jesu ) and sanctified by the merits of thine . Let me live , love , move , and make use of my senses , purely and only , in thee , for thee , and by thee .

Thy sacred hands ( ô holy Jesu ) were harshly nailed to the tree of the Cross ; preserve mine I beseech thee from all sinfull touching .

Thy blessed feet were likewise pierced and fastned to the same rood : O fix my steps , that I run not to evil actions , direct them in thy paths , and make me speedy in all works concerning thy honour , and the assistance of my neighbour .

Thy holy mouth was free from guile , full of wisdom : put thy words ▪ ( sweet Jesu ) into mine , let it alwayes speak of thy love , and only sing thy prayses .

Thy divine ears were filled with blasphemies and derisions : Let not mine be open to hear vanities and detractions .

Thy sweet eyes , poured out floods of tears for me : O give unto mine , tears of compassion for thy sufferings , and of compunction for my own sins .

Thy taste was tormented with the novsome potion of gall and vineger : O take from me , I beseech thee , all desire of delicacies ; let me not eat or drink but for meer sustenance and necessity .

Thy whole humanity ( ô gracious Jesu , ) was martyred and murthered : O grant that I may be truly and totally mortified ; Let me not see , feel , hear , tast , smell , eat , drink , do any thing , or make use of any thing , as following my own gust , sensuality , and self-seeking ; but in pure conformity to thy divine will and pleasure .

6. O mercifull Redeemer ! how great and grievous were the inward sufferings of thy holy soul ? O for those thy sorrows , and thy tender mercies sake , cleanse , cure , inlighten , inform , reform , and transform all my inward man .

O permit not my Vnderstanding , where the knowledge of thy greatness and goodness should be only seated to be overspread with ignorance and errour .

Let not my Memory , which should be totally taken up with thee , be stuffed with vain fancies or impertinent curiosities .

Let not my Will , which thou gav'st me to desire and love thee , ( O my only Lord and love ) , above all thy creatures , be inslav'd to any inferiour affection .

Repair , ( ô gracious Redeemer ) this lively image of the lovely Trinity ▪ which is almost defac'd by my brutish sensuality . Grant , ( O dear Saviour ) , that my Understanding , Will and Memory , may be incessantly busied in knowing , loving , and remembring thee , and that they may forget and forgo all other objects , but only in thee and for thee .

7. O that my heart were perfectly disingaged from the love of all creatures ! Drain it ( sweet Jesu ) and deliver it from all forreign and domestick affection ; and fill it up again with thine only , that it may never love , desire , nor will any thing but thee alone , O my Lord , my love , and my All.

O that my Will were conformable to thine , without any reservation or retraction ! Take it unto thee ( Dear Lord ) freely and fully , for time and eternity : I will have no will but thine ; dispose of me as thou pleasest , here and hereafter .

O that my Memory were disincombred from all imaginations , and purged from all impressions , but of thee only ! Empty it ( ô thou only amiable object of my soul ▪ ) and then replenish it with such holy and heavenly notions as may best please thy divine Majesty .

O that my Vnderstanding were imbued with some measure of the knowledge of thy divinity ! O my Lord , infinite in goodness , dreadfull in Majesty , and unspeakable in all perfection ! O my great , gracious and glorious God , Quicken it , sharpen it , elevate it , and illuminate it , that knowing thee , I may not choose but love thee ; and that knowing and loving thee , I may be eternally happy .

Behold ( Lord ) , I make an absolute divorce with all self-love , sensuality , and affection to creatures ; and give thee my self by an irrevocable donation .

Behold , ( Lord ) the keys , the lodging , the treasure , and the Master prostrate at thy sacred feet , Enter freely , possesse all fully , dispose universally , and command absolutely . Put me where thou wilt , give me what thou wilt , treat me as thou wilt , Thine I am , ( ô my Lord , my love , and my All ) , for time and

FOR FRIDAY . Of Mortification , and perfect Abnegation . The Fifth Exercise .

1. O Eternal , and ever Blessed Lord God! Thou hast framed me of soul and body , and fitted me with faculties proportionable to attain the end of my creation , which is to love thee intirely , and to live with thee eternally . But alas ! how far am I from observing thy blessed and beautifull order ?

Thou ( ô Lord ) gav'st me a soul to bear all the sway in my body ; Reason to have the chief regency in my soul ; thy Law to be the guide of my reason ; and thy self to be the sole mover and governour of my whole man .

But Oh! how have I willfully cross'd thy sacred design ? contradicted thy intention , and swerv'd from this perfection ? My body , is all brutish , my soul all animall , and my reason all sensuall . I am all blindness , self-love , and immortification .

Yet I know well , and thou ( O eternall verity ) hast expresly told me ; that unless I renounce all , deny my self , take up my Cross , and follow thee , I can never become thy true Disciple .

Ah , harsh words to my carnall ears ! If thou wilt be my disciple , deny thy self : If thou wilt be perfect , sell all ; give away all , reform all , renounce all , relinquish all : If thou wilt possess life eternal , contemn this life temporal : If thou wilt be exalted in heaven , humble thy self in the world : If thou wilt wear a crown with me , bear thy Cross with me . But ( O my soul ) , how wilt thou brook that more dismall sentence , Depart from me , thou accursed , into eternall fire ?

Wherefore ( O my Lord ) my love , and my all : Since Thou hast taught me these things by thy sacred word , and shewed them by thy holy example : and thou art the way , the truth , and the life ; Grant , ( O infallible truth ) that I may couragiously walk in this thy perfect way , that so I may happily come to thee , the only true and eternall life and love of my soul .

2. What dreadest thou ( O my fearful and faithless heart ? ) Behold , Christ thy King and captain is march'd on before thee ; Take up thy Cross , and travell after him : he leads thee to a Kingdom ; heaven is worth thy pains : O take courage to mortifie thy self , deny thy self , and die to thy self ; that thou mai'st live to Jesus , and with Jesus eternally .

Learn ( O my soul ) this short and securing lesson : Leave all things , and thou shalt find one thing which is all in all . Take courage , and fight valiantly against thy own bad nature ; pray , suffer , stoop , bear repugnances , swallow down contradictions , disgest injuries : the Kingdom of heaven suffers violence : The end thou aymest at is perfection , the reward of thy conqucst , is eternall love , eternal life , eternall happiness .

Behold , ( ô my Lord , my strength , and my salvation ) , I am fully resolv'd to lay the ax to the root of this wicked tree . Help me , I beseech thee with thy grace from above , that I may hew my self out of my self , that ▪ I may kill , crucifie , and mortifie my inveagling sensuality , cut off my evil inclinations , rectifie my disordered passions , and root out each thought or desire , which tends not directly to thy honour , will and love , O my Lord and my God!

3. I know ( Lord ) that it is bootless to study perfection without the practice of mortification ; I confess I can never love thee truly , but in as much as I hate my self really ; such is the antipathy between self-love and thy holy affection : Ah! how can a spirit distracted with contrary inclinations be freely and fully vacant to thy divine contemplation ? Put therefore I beseech thee , a sluce to my unmortified passions , put a bound to my distraught heart , and powerfully keep back those innumerous concupiscences , and corrupt imaginations violently succeeding each other , that my united affections may intend thee only , the only object of all happiness .

Gather ( ô my Lord ) the dispersed forces of my soul from all multiplicity of worldly affections , to the union of thy only love .

Keep , I beseech thee , my understanding , will , memory , imagination , and all my inward and outward sences from roaming abroad : that carefully attending and entertaining thy divine presence in my soul , I may attain true introversion , simplification , and union of my Spirit with thine .

Reform ( ô my Lord ) , all the naturall corruptions of my outward man , and redress all the spirituall infirmities of my inward man ; destroy and disperse all internal and external enemies and opposers of thy holy love ; possess me perfectly , and dispose of me entirely according to thy divine will and pleasure .

4. To this end , ( O bless my weak endeavours , al-mighty and al-merciful Lord God ) , I will subtract all superfluities from my body , and accustom it to all sorts of sufferings ; that so I may fit it up for thee , O holy Spirit , who dwellest not with them that are sensuall and subject to sin .

Alas ! I have not yet resisted to the effusion of my blood ; and should I spill each drop of blood in my body , in this holy quarrel ; how little ought I to regard it in respect of the great good I expect ?

I will therefore crucifie thee , ( O my flesh ) with all thy concupiscences . I will mortifie my outward senses , the windows by which death steals into my soul , the hinderers of my hearts tranquillity the destroyers of true devotion the dispersers of inward recollection , and the utter ruiners of all the good desires which I conceive and kindle in my prayers ; Ah how soon is this divine fire cooled , and quenched , not only by sin , but also by the distracting images of outward objects ?

I will keep a speciall and strict watch over my tongue , on which depends my spirituall life or death ; and cheerish thee ( ô beloved silence ) which art the key of piety , the keeper of innocency , and the preserver of purity .

I will trample down my inferior This is the chief exercise of Gods children , not to be carried away with affections of flesh and blood , but to conduct themselves according to Gods Spirit ; nature with all it 's evil affections and motions , of love , hatred , joy , sadness , desire , fear , hope , Anger ▪ &c. I will order , dispose , and direct it , according to the laws of reason , and thy divine inspirations , ( ô my Lord and my God ) . Grant me courage , I beseech thee , to quell and curb this most dangerous and my greatest enemy , which is the source of all my miseries ; the citadell from whence sin assails me , and Satan fetcheth his forces to fight against me ; Grant , good Lord , that I may Therefore , every one must strive to know his own natural inclinations , and then imploy all his forces , and apply all his prayers and spiritual exercises to quel them . never yeild to this wicked Eve , persuading Adam ( my Superior will ) to eat the forbidden fruit ; ( to consent to unlawfull pleasures . )

O that I could tame these cruel beasts , my naturall passions ! how soon should I be master of all morall vertues ?

O that I could so till this vineyard , so delve this garden , so purge it from all ill weeds of affections , and prune all superfluous surgeons and shoots of passions , that the seed of thy grace , ( ô heavenly husbandman ) might only there take root ; increase and fructifie ?

5. I will also mortifie my Superiour and rationall part with all the curious and fruitless speculations of my Understanding , all conceits of self-wisdom , naturall prudence , proper judgement , and good liking of my own proceedings : All vain and foolish reflexions of my Memory ; And all petty desires and affections of my Will , which relate not to thee , the only object and Lord of my love .

I am resolved , ( ô my Lord ) to nip off each budding passion as soon as it peeps up in my soul to trouble it in its true repose , and to hinder its liberty and tendance to thy love .

I will ( by thy gracious assistance ) proceed faithfully and sincerely in the hatred , denial , and mortification of my self , and in the prosecution of thy divine love . And in order to this only end and aym , I make in thy presence , and from the very bottom of my heart and soul these particular acts following .

I renounce , ( ô my Lord , ) for the pure love of thee , all affection to worldly things . Give them unto me ( ô gracious God , ) or take them from me , as best liketh thy divine Majesty . I resign up all my interest in any thing , though never so near and dear unto me . Behold , ( ô my Lord and lover ) I uncloath my soul from all affections whatsoever to creatures , and desire nothing but thy self-alone O happy nakedness , O rich poverty of Spirit , O pure obedience to the divine will in all things ! Be you my hearts delight , my whole pleasure and patrinony .

6. I renounce all self-seeking . Ah! my corrupt nature I abhor thee ! Adieu all private-interest , profit , praise and preferment ! I will henceforth performe all my actions and exercises ( O my Lord God ) for thy only pure & perfect love : I will seek to please and praise thee with an inward , ardent and amorous affection , for thy self only , and not for thy gifts or graces .

I renounce all sensuality ; whether it be in meat , drink , sleep , apparel , curiosity of my five senses , or any thing else whatsoever . ( O my Lord ) I will make no other use of any thy creatures than I am absolutly compell'd to by necessity of nature . I look for no solace but from thee alone , My only comfort and content .

I renounce all disordered love to any wo●ldly person . No favour or friendship , ( ô my only amiable Lord God ) , no greatness or goodness of any one , shall make me fwerve from my exact duty to thee-wards . No carnall affection to kindred , No tenderness of amitie , No private or publick respect ; No connivency or correspondency shall make me partiall in the reproof of vice , or praise of vertue . O take up my whole heart with thy holy love , that thy perfect image and perpetuall memory may blot out all species of forreign objects .

I renounce all vain , vicious , idle and unprofitable thoughts , fancies and imaginations . O let my mind not only yield no consent , but no entrance unto them ! O let me never more contristate thy holy Spirit with these vanities ; nor hinder my souls advancement and union with thee by these divertisments . I will henceforth compell my heart to some good employment : I will no longer permit it to wander and wast it self in any idle and superfluous curiosities . No , my Lord and Saviour , thy bitter and blessed passion , thy blessings and benefits , shall be the continuall occupation of my interiour . O what have I to do with transitory things , who am made for eternity !

I renounce all care and solicitude , which necessity , obedience and charity ▪ do not oblige me to . No naturall passions of joy , sorrow , hope , fear , love , hatred , anger or shamefastness shall make any impression in this heart of mine , which is preingag'd in thy affection , sealed up and setled in thy contemplation . No pretext of lawfulness , nor shew of fittingness , nor conceit of compassion , nor excuse of necessity , shall procure the admittance of such passions into my soul , as may any way distract , darken or dull the point of my affection and devotion towards thee , my only Lord and love .

I renounce all bitterness of heart against any one . Is he good ? be thou eternally praised in him and by him , ( O bountiful bestower of all blessings ) . Is he wicked ? Correct him , ( ô mercifull Creatour , ) comfort , encourage and raise him to amendment . Hath he offended , affronted , injured , or sleighted me ? I deserve , ( ô great God ) to be troden on by all creatures , and therefore I freely forgive him for the past , and give him free leave to add stripes to his injuries for the future . Am I denied the grant of my most lawfull and just demands ? Thou best knowest ( O eternall wisdom ) what is best for my state and condition ; O deny not thy love to my soul , and let me be refused in all other my requests whatsoever .

I renounce all vain-glory , all self-liking and pride which may arise from worldly praises , al delight springing from any gift of nature or grace which is in me . Not unto me ( Lord ) but to thy holy name be given all honour and glory . Alas ! what am I ? what have I ? what can I ? All is thine , ( O my bountifull Lord God ) Nothing is mine but sin ; and therefore I deserve only shame and confusion .

7. I renounce all desire of delight in my devotions , all sensible gusts of grace , and all sweetnesses and solaces in the inferiour faculties of my soul . Ah , my heart ! what is all this to thee ? follow thou thy Saviour . Thou seekest thy crucified Jesus : This is not he , but his gifts . O my Lord , it is thy self I seek and sigh after : If thou send'st me comforts for the incouragement of my weakness , be thou ever praised , for thou dost like a most benign and bountifull God : If thou withdrawest them , still blessed be thy providence , which hath secret and severall wayes of conducting souls to thy self ; and if thou wilt make triall of my fidelity , by permitting me to be dull , dry , and desolate in my devotions , be thou equally and eternally blessed .

I renounce all scrupulosity of Conscience , which reflects any way upon the least diffidence or distrust in thy mercy . I am a sinner ( O Jesu ) but thou art a Saviour . I have great reason to dread thy justice ; but greater to hope in thy goodness . Heaven and earth shall sooner fail , than my confidence in thee my mercifull maker . If thou kill me , I will trust in thee ; And if I had formerly hated thee , and betrayed thee as Judas did , I would now with penitent Magdalen run to thy blessed feet , weep and bemoan my misery , and hope to obtain thy mercy .

And finally , ( O my Lord ) , I absolutely intirely , and irrevocably renounce my whole Will in all things , and totally resigne whatsoever any way concerns me , to thy holy will and pleasure . I offer up unto thee the full sacrifice , both principall and accessorie , of all that ( by thy gift and grace ) I am , have , and can ; my self , goods ▪ graces , body , soul , senses , heart , will , all . I leave no right or title to any selfness in any thing whatsoever : I am no more my self , but thy slave . O Lord , not my will but thine be done for time and eternity . O let me will what thou wilt , or not will at all . Let all my desires be involuntary if they swerve never so little from thy divine pleasure . Dy self-will : Live Jesus , my Lord , my Love , my All.

FOR SATVRDAY . Of Conformity to Christ Crucified . The Sixth Exercise .

1. CRucified Iesu ! thou only Lord of my life , life of my love , and love of my soul ! O that I could reform my life , Deiform my love , and conform my soul to thee ▪ the absolute pattern of all perfection !

O that I could imprint thy lively and lovely image in my heart ! fasten all my affections and imperfections to thy sacred Cross , drown all my desires and defects in thy dear wounds , put off my self totally , and put thee on intirely , O sacred humanity ! ô my suffering Saviour !

O that I could perfectly imitate thee , the pure exemplar of all vertues ! that I could give up my whole self to thee ▪ by an act of irrevocable donation , as thou demandest and commandest !

But alas ! I am yet , ( O my Jesu , ) all self-love , sin and sensuality . I acknowledge ▪ ( O my Lord ) what I have , and what I want ; I know what I desire and what I deserve . I confess I am wounded , I am wicked . I am wretched , and I tremblingly come to thee , my heavenly Physician , to be cured , converted , comforted .

O sweet Saviour ! for thy mercies sake , and for thy passions sake , Forget and forgive what I have been , pitty what I am , satisfie for what I deserve , and supply what I desire .

2. Behold ( most mercifull Iesu ) I first cast my self at thy sacred Feet , pierced and fast'ned to the cruel Cross for my transgressions : Pierce my flesh ( O my Lord ) with thy fear , and fasten my soul to thy love . O let not pride and presumption nestle any longer in that heart , which thou ( O meek Saviour ) lovest so tenderly , and redeemest at so dear a rate . O my vain glory and arrogancie what have I to do with you , how much do I now detest you ? Wash off these stains , ( O Iesu ) from my poor soul , in these sweet streams flowing from thy wounded Feet . O drown these my imperfections in these sacred Seas of piety .

Give me ( O Gracious Lord ) such true humility of spirit , that I may perfectly perceive the abyss of my own nothing and naughtiness , and rightly conceive the immensity of thy greatness and goodness ; whereby I may depress my self unfeignedly , and exalt thee only in my soul . Let me be content to be contemned by all creatures , desire to be despised , be willing to be troden on as dirt and dust and the very outcast of the whole world : O let me really hate all honour , and humbly pronounce with mouth and mind , I am nothing , have nothing , deserve nothing , desire nothing , but only to please thee perfectly , ( my Jesu ) praise thee perpetually , love thee purely , and live with thee eternally .

3. Grant me also , good Iesu , by the merits of these thy wounds , the vertue of perfect obedience . O let me never tire in trampling down self-will , in forsaking my own sense , in subduing self-judgement , in submitting my spirit inwardly to thy inspirations , and outwardly not only to my Superiours injunctions , but even to the commands of all thy creatures . O let me have no propriety , affection , or affectation in my own proceedings , but wholly mind thy holy pleasure in all things .

Let me lay down all my desires at thy sacred Feet ( O my Iesu ) , saying , Lord , what wilt thou have me do ? so transforming my will into thine , by an absolute forsaking , denying , and annihilating my whole self .

Let me receive , ( O my Saviour ) as from thy secret providence and permission , not only patiently but thankfully , all pain , all poverty , all shame , all sickness , and all sufferings whatsoever ; acknowledging that I truly deserve worse , and desiring willingly to endure more , that so I may have a more perfect resemblance of thee , my crucified Lord .

Let me learn , ( O my Lord ) , by thy blessed example , the holy lesson of discreet silence , not only from ill and idle talk , but even from all needless , and unprofitable discourses : Let me rather edifie by the purity of my life and conversation , than by multiplicity of words and conceptions .

O give me ( sweet Iesu ) a free and frequent access to thy sacred Feet during the whole course of my life , and a sure comfort in them at the hour of my death .

4. From thy blessed Feet , ( O my dear Lord ) I raise my humble devotion to thy al-holy Hands : and beg leave to cast into the sweet fountain issuing from thy powerful right Paulm , my manifold sins of malice and injustice ; with all my faults of hypocrisie and ingratitude , falshood and infidelity , rancor , and revenge .

Renew , ( O Lord God ) a right spirit within my bowels : Let exact justice be the square of all my actions ; truth the touchstone of my words ; and sincerity the subject of my thoughts .

Let me be punctual in performing my duty to thee , zealous in punishing my self , and charitable in compassionating my neighbour . Let me ever yield , first unto thy sacred Majesty , all honour and glory , reverence and respect , laud and love , grati●ude and obedience , with my whole heart , soul , and strength ; next , to my Superiors , equals , and inferiours , and lastly to my own body , soul and senses , that which is my duty , and each one of their respective dues . O let me fully perform what I am bound to , carefully eschew what is forbidden me , and uprightly walk according to my calling .

O let me never presume to slight , scorn , suspect , judge , or condemn any person ; but sincerely serve , succour , and seek the temporal and spiritual good of all men whatsoever , even of my profess'd and most peevish enemies .

Lord Iesu , give me grace to imitate thy vertues , to be gratefull for thy gifts , and to make use of thy goodness in order to my souls advancement in the way of thy dear love ▪ and desired union with thy divine Majesty .

5. And in the Sacred wound of thy left-hand , I humbly intomb all my offences of Negl●gence , tepidity , sluggishness ▪ cowardise , and pusillanimity ; all my covetous desires , all impurity , and all intemperance . Purge me , ( O my powerfull Lord ) , purifie me ( O my merciful Savior ) . Give strength , comfort and courage to my feeble and frail nature , that I may pass undauntedly through all difficulties and dangers , to come to thee , my Iesu , to lay hold on thee , and to repose in thee , the only Centre of my desires .

Grant me ( O my Lord ) chastity of body , and cleaness of heart ; temperance in my appetites , and sobriety in my senses ▪ gravity in my deportment , and moderation in all my proceedings ; that nothing may dislike thee in my soul , nor dissolve the sacred knot wherwith thou hast fasten'd me unto thee .

Give me also ( O Iesu my Lord ) perfect poverty of spirit . O permit not my soul , intended to enjoy thee , the only solid and satiating riches , to be intangled with the least affection to the poor and perishable trifles of this world . Behold , I cast my self , uncloathed from all creatures , into thy naked embraces , ( O crucified Saviour ) I desire to clip nothing in my folded arms , but a breast burning with desires to please thee ( my Creatour ) , and a heart melting away in thy love . I make choice of thy bare Cross , ( O Christ ) for my best inheritance ; I stretch out my opened folds , to meet thy holy and heavenly huggings . O let me never more be unclasped from thy blessed bosom : Be thou ( O my great-little-naked-Iesu ) my rest during the short time of my life , and my refuge at the dreadful hour of my death .

6. And now , O mercifull Saviour , I humbly convert my eyes and contemplation , to thy sacred Head crowned with thorns , and thy divine Face , all besmeared with gore and spittle ▪ for my sake : Here , I implore strength , ( O Jesu ) for the weaknesses of my head , and pardon for the wickednesses of my five wits and senses . ( O my Lord ) I desire to bury in these thy innumerous wounds , the enormous number of my iniquities ; and I beseech thee for these thy sufferings sake , to adorn my weak capacity with so much solid wisdom as may fitly suit with my condition . O let me never think , speak , or act any thing , which is not seasoned with the salt of discretion ! Let me seriously weigh each circumstance , and patiently wait thy leave and leasure , before I leap into any work .

Inlighten me , to see clearly thy will and pleasure , and impower me exactly to fulfil and follow it : Open the eyes of my Understanding to behold my own baseness and wickedness , and give me thy gracious assistance to reform it : Help me to form a right judgement of the real vileness and vanity of all transitory things , and indue my heart with courage to contemn them .

Inebriate my affection , ( ô amiable Iesu ) with the sweetness of thy love , and let all worldly solaces savour of bitterness to my soul . Let me be deaf , blind , and dumb , to all things which are not thy self , ô my crucified Saviour .

Let me prudently discern , and piously perform , each parcel of my duty , in it's due circumstance of time , place , order , measure and manner . Let that holy and innocent simplicity ( which is the vertue of thy Saints ) shine in all my actions . Let me not be curious to know much , but careful to practise much , and cordial to love thee much , ( O my only Lord and love ) .

Cleanse my Will from all self-seeking ; Keep my Memory from all superfluities ; Close up my Senses f●om all vanities , that my happy soul , separated from all sensible images , may quietly tend to thee only , sweetly repose in thee , and continually enjoy thy blessed presence .

O let thy pure and perfect love , ( dear Lord Iesu ) be the faithfull scout-watch over all my proceedings ; that no forreign affection , no sinister intention , no self-liking or self-seeking may steal into my heart , and defraud or disturb it's happy enjoyment of thee , and holy unity with thy divine Spirit .

Grant , ( O my Lord ) , that I may prudently turn all good events , and all bad accidents , to my spirituall profit ; by reflecting wherefore they befall me , of what they warn me , and how far they concern me . Let me learn thereby , gratitude to thy goodness , fervour in prayer , contempt of my self , humility of spirit , care of my actions , resignation to thy will amendment of my life , or what else thy holy Spirit shall please to intimate by these fatherly visitations .

O sacred Head of my crucified Saviour , be thou my certain succor , during my lives conflict , and my sure place of retreat , in my last agony with death .

7. And lastly I reverently approch to thy dear Heart , ( ô amiable Lord Iesu ) , opened with a cruell launce in the sight of thy blessed Mother , and thy beloved Disciple , for the love of my soul . O my Iesu , I here implore thy pardon for all my perverse affections , and irregular appetites .

Give me thy leave ( ô my loving Lord ) to creep into this sweet hole of the rock , this sacred cleft of the wall , this unlock'd closet of heavenly treasures , this saving Ark of the new Testament , and shut thou ( O Iesu ) the door from without , that free from the deluges of all wickedness , and dangers of the world , flesh , and devil , I may sit solitarily , silently , and sweetly hearkning to thy divine whispers in my elevated soul .

Purge all my impurities , ( ô my dear Saviour ) in the pretious blood streaming from thy patent side , and replenish my heart with thy perfect love ! Oh! drown me , wound me , burn me , and consume me in thy divine flames of affection ; that I may love thee strongly , purely , perfectly , perseverantly .

O grant me to leave all things with alacrity for thee ( my beloved Iesu ) , though never so great ; to lothe all things joyfully for thy love , though never so good ; to do all things contentedly for thy honour , though never so hard ; to suffer all things patiently for thy sake , though never to painfull ; and to persever constantly in my pious practices , for the sole satisfaction of thy holy will , and accomplishment of thy blessed pleasure .

O let me be incessantly calling and knocking at this sacred gate of mercy ▪ Let me be still sighing and seeking after thee , ( my Iesus , my Saviour , my Lord , and my love ) : Let me be alwayes thinking , ever talking and perpetually tending to unite my heart to thine , to conform it unto thine , to transform it into thine , that I may be all thine , and thou all mine for time and eternity .

Grant also , ( dear Iesu ) that I may truly love all others in thee and for thee . O inflame my charity , quicken my faith , rectifie my intentions , strengthen my confidence in thee , destroy all complacence in my self , establish me in all these my good purposes , and let me be as often minded of my now-promised duty , and incouraged to proceed forwards in the path of perfection , as I shall eye the sacred image of thy crucified humanity .

Elevate my desirous soul unto thy self , ( ô Iesu my Lord ) above all chances , changes , and creatures . Oh! let it be so totally attentive to thy presence , so intirely taken up in thy contemplation , and so wholly absorpt in thy love ; that no outward objects may touch or trouble it , no inferiour cares or cogitations may intangle it , nothing may impede the free intercourse of thy heavenly friendship , nothing may stop the sweet influence of thy divine graces , or any way interrupt it 's happy quiet and holy tranquillity .

O dear and opened Heart of my dying Lord Jesus , be thou my sweet comfort during this lives pilgrimage , and my sure Sanctuary in it's last period .

FOR SVNDAY . Of perfect Union with God . The Seventh Exercise .

1. O Infinite , immense and unmeasurable abyss of all bounty ! O ever-flowing fountain of mercy ! O undraynable Sea of love ! O my Lord , my Soveraign my Saviour , and my Sanctifier ! Behold I return into thee , the sweet source of my beginning ; I run into thee the gracious preserver of my being ; and I desire to rest in thee , the only hope of my souls happiness .

Be thou henceforth , ( O my Creatour ) the sole subject of my thoughts , and the only object of my love : Be thou , ( ô God of my heart , heart of my life , life of my soul , and soul of my love ) my part and my inheritance for ever : I choose thee only , I offer up my self wholly , I consecrate my self heartily , and dedicate my self eternally to thy love , honour , and service ,

Ah , good God! where dwellest thou ? which is the pleasant plaee of thy abode , ô King of glory , and comforter of my soul ? I seek nothing but thy lovely presence , I desire nothing but the presence of thy love . My soul sighs to see thee , my heart covets to have thee , my love longs to enjoy thee , and I can expect no perfect content , untill I am totally united unto thee .

If I now beg a glimpse of thy divine face , ( O my glorious Lord ) then a drop of thy heavenly grace , and afterwards a dram of thy dear affection ; Yet in all this , it is thy self , ( O sweet God ) which I demand : thy whole self is the only satiating object of my boundless desires and unlimited affections .

2. I desire to love thee ( ô only amiable Lord God ) , by all means , and beyond all measure , until I am totally transformed into thee by love : O do thou freely and fully possess my spirit , guide it , govern it , inlighten it , inflame it , elevate it , inform it , and transport it , how and when thou pleasest .

Oh! Let all adulterate love be quite banished , all multiplicity vanish away , and all impurity and self-seeking swallowed up : Let thy love be my light , my liberty , my life !

Lord , I desire but two things in this world : To love , see , tast , and enjoy thee my best beloved ; and to be humbled , despised , rejected , and esteemed a reprobate for thy love .

O sweet life ! O loving Jesu ! what a heaven , what a happiness is it to love thee ? O how lovely , how loving , and yet how little loved is my God ?

O source of all goodness , and centre of all good souls ! What is the greatest love of mother , friend , life , or any thing else ? Art not thou ( my God ) all this to me , and all in all ? Ah , my soul ! what didst thou ever best love ? And didst thou love thy Lord God as much ? I blush , ( O my dear Lord ) , I sigh , and am ashamed to answer : I will henceforth do any thing , suffer any thing , and leave all things for thy love . I will not live but languish , not breathe but burn , by reason of extasie and excess of love .

3. O fire ! O flames ! Burn , consume , annihilate . Alas ! Beauty of Angels , how late and how little do I love thee ? O come into my soul ; behold a poor lodging , yet such as it is , it is all thine : I conceal nothing , I reserve nothing ; heart , soul , spirit , all is thine own , compose all , dispose of all , depose all unruly passions , impose what penance thou pleasest , I accept it , ( o my Lord ) only repose peaceably in my soul , and let no foul or false affection interpose it self , or disturb this blessed union .

O that I could please and praise thee purely , perfectly , perpetually ! Oh , that I could love thee faithfully , freely , and fully , in all and above all things , ô my all and only love !

I acknowledge my self bound , ( ô Lord ) in thy chains of charity , I am burned in thy fire , I am wounded , and won to thy love ; But what shall I say , What can I give ? All I have is not worthy of thee , and yet is thine already : Ask ( my sweet Lord ) and have , choose and take , make me such as thou desirest , and then take me to thy desire .

Give thy self , ( ô great God ) to my soul , and then take my soul with thy self in it : My life , liberty , love and all is thine own . My last will is already made , in which I bequeath all to thee , Thine own death and passion , all thy mercies and merits , all the praises and perfections of thy dear Mother and the blessed Saints and Angels , and all the goods , glories and splendors of all thy creatures .

All that I am , have , and can , both spirituals and temporals ; kindred , friends , riches , health , honors , estates , offices , devotion all is at thy disposition . I am resolute , ( ô my Lord ) I am resigned and indifferent , to have them increased or diminished , to use them to thy glory , or to lose them altogether .

4. I give thee back , ( ô merciful Maker ) my whole being , either to be what thou wilt , or to be nothing at all ; to love thee , or not to live at all .

I offer to thee , ( ô pious Redeemer , ) my sins to pardon , my works to perfect , my will to purifie . I offer thee my wounds to cure , my soul to cleanse , and my spirit to comfort .

I offer to thee ( O holy Spirit ) my intentions to rectifie , my inclinations to sanctifie , my affections to deifie .

Finally , I offer all for one , I give all to one , and all I desire is to be all one with thee , my all and only Lord and love .

Thou hast given me , ( O my bountiful Creator ) , the whole world in free-hold , for one penny of Rent , saying ; Child , give me thy heart : O Lord ! Let this penny never want the superscription of thy grace , and let me never want thy grace to pay this rent .

O my Lord , all that I have is but two small mites ▪ I cast them into thy hands , and had I more , I would give more : Dispose of them both ( dear Lord ) , of my body and soul , as best pleaseth thee , that thy will may be perfectly performed , and thy name purely sanctified in both .

O sweet God of my heart ! Let me embrace thee in the two arms of profound humility , and perfect charity .

O let my heart faint and melt away in the fire of thy divine love , let me lose my self to find thee , be out of my self to live in thee , and be empty of my self to be full of thee .

O fun of Justice , dissolve with a beam of thy brightness the frost of my heart , and resolve it into tears of affection .

5. O beautiful and best-beloved of my soul ! I am weary of this wretched world : and I breathe , thirst and sigh after thee the sweet fountain of life-giving and soul-saving waters : O thou true rest and refresher of my faint and feeble heart , out of whom there is neither comfort nor content , Let me shroud my self under the shadow of thy wings , untill iniquity and infirmity have an end .

Come , ( Lord Jesu ) Speak thy sweet words of love to my languishing soul , for thy servant hears thee . Give me courage , alacrity , fervour and fidelity in thy service , the few remaining moments of my wretched and wearisome pilgrimage .

O rest , long expected , and much sighed after ! where shal I seek thee ? and when shall I find thee ? where sleepest thou ( O dear Spouse ) at midday , in the heat of love ? Where is thy secret cabinet of Contemplation , which thou hidest from the wisdom of worldling , and revealest to little ones and humble of heart ? O shew me the bed of divine Union , wherein thou reposest with the simple , solitary , and mortified soul ! O let my poor heart have the honour and happiness to rest in thee , to remain with thee , and to be united to thee !

O God of love ! wound my soul with thy sweet wounds of love , which nothing can cure but death , wean it from the worlds vanity , and wed it to thy increated verity ; that treading all creatures under me , I may be rapt into thee ( my Creator ) above my-self , and there like the happy Dove in the secure Ark , repose my weary and faint lims in the bosom of thee , my Soveraign Lord and lover .

6. O divine wisdom ! Lead me into the solitude , speak unto my heart , teach me thy holy will in all occurrences . My deep sighs , and secret desires are not hid from thee ; Thou knowest nothing can fully cure , comfort and content me but thy self , the one and only necessary thing : O take my self and all , and give me that one thing in whom are all things .

O sweet waters of divine Love ! which flow from the blessed bosom of the divinity , and from the open side of my Saviours humanity ! Run into my bowels , and like pure oyl , penetrate and possess every parcel of my spirit ; Irrigate and inebriate it , overflow and absorp it , that it may be transformed and conformed to the divine Spirit ▪ so that all my actions , cogitations , and affections may be spiritual , divine , and Deiform .

O let my ravish'd soul , full of life and fire , break forth into these flames of joy and jubilation , I have found him , whom my soul loves : I have him , and I will hold him . This is he , which by reading I sought ▪ by meditation I found , by prayer I desired , and by contemplation I enjoy .

O how the earth stinks ? how loathsom are all creatures to me ? O tast , O sweetness , O true and solid pleasure ! O how great is the difference between this spiritual , and all fleshly delights ? O the multitude of thy sweetnesses , which thou hast laid up , O Lord , for them that fear and love thee ! O lights ! O delights ! O extasies of spirit !

Wound me , ( O sweet God ) burn me , consume me , crucifie me ; Let me cry out with that Lover , Retain , O Lord , the floods of thy grace , or inlarge my heart , for I can hold no longer . I thirst , Lord , give me this water . O when ? how long ? how much ?

7. O my soul ! how good is it for us to be here ? O sweet and secure home and harbour ! Let us remain and rejoyce here for ever . I will keep thee , O my dearly beloved , and I will kiss thee ; I will conjure thee to remain with me , I wil rather lose my self , than leave thy presence .

My beloved is mine ; his honour is mine , his heart is mine , his heaven is mine : And I am his ; behold the key , the keeper , the soul , the body , the lord , the whole ( ô my God ) is thine ; Behold , my liberty , my life , my love , all is thine , ( ô my Jesu ) and thine alone ; Repose therefore , as a sweet posie , between my breasts ; sleep , like a bridegroom , in my heart ; and reign , like a King , in the most intim closet of my soul .

Come , Lord Jesu , come quickly ; take full possession of thy own : Come , and please thy self , love thy self , and serve thy self in me , as thou desirest and deservest to be pleased , loved , served .

Let thy love ▪ ( O King of love ) be the life of my soul , and the lease of my life , that when I cease to love , I may cease to live .

In thy love , ( O Jesu ) I end this act of love , though my desire actually to love thee be endless : Oh! let me live and dy in thy love , and for thy love , that by love I may for ever reign and remain with thee , in thy Kingdom of love . Amen .

THE THIRD TREATISE OF THE SPIRITVALL CONQUEST : Or , The Ascent of the pious soul by Steps and Degrees of Vertues , to the happy Mountain of Perfection .

Psal. 83. v. 8.

They shall go from vertu into vertu .

The God of Gods , shall be seen in Syon .

AT PARIS , M.DC.LI .

To the Devout Champions tending to Perfection .

THis Spirituall ladder ( O dear Souls ) will shew you how much you have profited in pure & solid devotion ; how far you have proceeded in the way of the Spirit ; how forward you are in seeking God , & forsaking your selves ; & what progress you have made in your journey towards heaven : Contemplate therefore your selves often , in this impartial mirrour ; bewail your backwardness , shake off your sloathfulness , increase your fervour , and encourage your diligence to climb this sacred Mountain of Perfection , and to pass on cheerfully from vertu to vertu , Psal. 83. 8. till you happily come to the beatifying sight of your Lord God in Sion .

The Seven Degrees of Perfection .

1. VPon the first Step , stand they who are Faithfull Catholikes , Fearful of Gods judgements , and Careful to avoid mortall sin . These are Beginners , who have little inward light , stand upon slippery ground , and though they may be saved , yet so as by fire .

2. On the second Step , stand Proficients , who strive to avoid venial sins , and conquer their sensuality ; but are slow in tending to Perfection , and subject to be self-conceited .

3. On the third Step , stand they who casting off sloath , tame themselves with austerities ; but their intentions are not pure , nor they well grounded in self-denial .

4. On the fourth Degree , stand they who have gotten into their interiour ; but yet seek for solaces , and are discouraged with adversities .

5. On the fifth Step , stand they who are fully resigned , and perfectly obedient ; but fail for want of experience and courage .

6. On the sixth Step , stand they who have gotten a perfect habit of resignation and constancy ; but desire comforts to enable their perseverance ; Here also stand they who are indifferent to comforts or desolations , but yet they rest in Gods favours with some propriety : Here furthermore stand they who are satisfied with God only ; but are not absolutely as willing to leave divine favours , as to have them .

7. On the seventh and highest Degree of Perfection , stand the elevated and contemplative souls , Gods faithfull friends and favourites , who are perfectly indifferent , resign'd and obedient in all things , to his divine will and pleasure .

The first and lowest Degree of Perfection .

THe first Step and groundwork of all vertue and perfection , is , To be well setled in the Vpon the first step of this ladder , stand Beginners , who are Faithful Catholikes , Fearful of Gods judgments Careful to avoid mortal sin ; Catholick faith , Fearfull of Gods severe judgements , and Careful to avoid all mortal sin . This is the Church porch , and entrance into Gods holy Temple ; but they who stand here , remain cold in charity , carelesse and undiligent in their lesser duties , remiss in spiritual exercises , negligent in thinking of their obligation , by which they stand ingaged to tend towards perfection ; and finally they greedily gape after all conveniencies of their corrupted nature , and give up themselves to glut and solace their depraved sensuality .

These Beginners have very little But they have little inward light , or no inward light , they know not what is the meaning of mortification , what it is to get into their interiour , or what Introversion signifies ; but they seemingly satisfie and secure themselves , in that they have a will to avoid the known and capitall sins , whereby they hope to escape hell , and avoid Gods heavy judgements .

Surely such souls stand upon very unsafe and slippery ground , and Stand upon slippery ground , their salvation is in a doubtfull and dangerous condition : for they are so blinded and bewitched with self-love and sensuality , that they cannot well distinguish , perfectly discern , nor rightly judge , what sins are of mortall danger , and what not ; so that conversing dayly amidst such multitudes of perils , and shaking hands with the world , the flesh and the devil , with so much freedom & so little care and precaution ; what do they else , but dance ( as it were ) upon the very brink of hell , from whence , if they once tread awry , they infallibly tumble headlong into that bottomless dungeon of eternall perdition ?

Yet in case they should indeed And though they may be saved , foot it so warily all their life time , that death takes them not tripping , nor fall'n into mortall offence , ( a thing most rare , and not to be presumed on by any one , who carries himself so carelesly ) , they shall surely be saved ; but so , as by fire : They must expect a most sharp and severe Yet so , as by fire . 1 Cor. 3. 13. 15. punishment , a long and piercing purgatory , by reason of their unmortifi'd affections to venial sins , their giving scope to their unbridled senses , their neglect of Gods love , their coldness in charity , and their tepidity in tendance to perfection . And as for their good works , they are not likely to be there much available ; since their groundwork was servil fear , their end self-love , and their whole drift and intention altogether sinister , and deficient from that purity and perfection , wherewith they should have been performed .

The Second Degree of Perfection .

THey stand on this second Step , who hearkning to Gods holy inspirations , following his internall On the 2. step , stand Proficients , Who are careful to shun venial sins , and conquer sensuality ; attractions , and obeying the sweet invitations of his Spirit , keep themselves disingaged from all vain affections to the world , yield not to the enticements of flesh and blood , resist the suggested temptations of the devil , and carefully avoid all occasions of offending their Lord and maker , so much as venially .

To help on this pious design , they put themselves into good company , seek to converse with vertuous people , are diligent in their devotions , zealous frequenters of the Sacraments , and painfull practisers of the corporall and spirituall works of charity .

But by reason they are yet slow in the pursute of solid vertue , and slack in their tendance to Perfection , But are slow in tending to perfection , they are still subject to fall into their enemies snares and ambushes : For they are terrified at the difficulty of getting an entire conquest over their passions and imperfections , and therefore seem to satisfie and solace their minds with what they have already done , and left , for the love of God , presuming overmuch upon his goodness , flattering themselves with a certain self-security , fancying that they are in a sufficiently good condition ; whence they fall into a false opinion of their and ●●bject to be self-conceited . own worth , and an erroneous conceit that little or nothing is wanting to them : All which maxims manifest their secret pride and presumption , and render them by degrees , careless of their further increase and progress in the path of spirituality .

The Third Degree of Perfection .

VNto which those proficients are ascended , who have more perfectly vanquish'd all affections to the On the 3. step , stand they , who casting ●ff sloath , tame themselves with austerities ; world , subdued their sensuality to the rule of Reason , and changed their sloathfull and sluggish indisposition , into a noble and generous resolution of mortifying each unruly passion , and wrestling with their evil inclinations : And to this end , they fall seriously and severely to work , applying corporall austerities , fastings , watchings , wearing of hair-cloaths , long vocall prayers , and faithfully practise such painfull means , as may probably help them forward in their desired conquest over themselves in the acquisition of vertues , and in their tendance to perfection .

But because their intentions , in But their intentions are not pu , the performance of these pious practices , are not pure , sincere , divested of all selfishness , and simply for Gods supream honour alone ; but have some small mixture of servil fear , which looks upon hell and punishment ; or of self-love , which eyes heaven and reward , rather than Gods only pleasure and liking ; therefore they are yet seduced by the devils subtilty , and drawn into a certain secret delighting in their own supposed good deeds , relying over-much upon these outward exercises , and neglecting Nor are they wel-grounded in self-denial . their inward man , by not laying there the true groundwork of solid vertue , which is perfect mortification and self-deniall ; but following the track of nature , in it's love to these seeming , sensible , and satisfying practices , not duly weighing how highly they hinder the operation of Gods holy Spirit in their souls .

The Fourth Degree of Perfection .

VNto which they are cl●mb'd , who rightly considering the nobility of the inward exercise , get Vpon the 4. step , stand they , who have gotten into their interiour ; into themselves , and there study diligently how they may unite their souls to their Creatour , with fervent desires and filiall affections .

Yet these are oftentimes self-seekers , But yet look for solaces , lovers of their own will , and desirers of solaces and sweetnesses in their devotions , rather than the pure pleasure of God : they glory in their own way of the Spirit , and prefer it before that of their brethren ; which shewes them to have a touch of spirituall pride , and argues them of immortification .

And though in time of comfort they seem well resigned to endure all dereliction ; yet they are troubled when any cross comes upon them , and discouraged when and are discouraged with adversities . the least adversity befalls them : If they are commanded to leave what they love , or act what they like not , they soon shew what they are , & what spirit leads them ; they declare their disobedience , fall into grudgings and murmurations , and make apparent the hypocrisie of their pretended resignation . Such persons therefore must strive seriously to restrain this willfull propriety , and give up themselves truly and totally to Gods good pleasure , and the guidance of their spirituall conductor , without any manner of restraint or reservation : which is the only secure and short way for them to attain to the next higher Degree of Perfection .

The fifth Degree of Perfection .

IN which are placed those pious souls , which truly renounce their own wills in all their actions , exercises , On the 5. step , stand they , who are fully resigned , and devotions , and are fully resigned to the divine pleasure and disposition : These promptly obey , not only Gods inward calls , and their Superiours commands , and perfectly obedient ; but even the becks of all men living , in all things which appear consonant to Gods honour , and conducing to their self-denial and mortification : Their chiefest care is to conserve cleanness of heart , their dayly prayer is to purchase purity of conscience , and their unwearied endeavours drive onely at the perfect union of their souls to their sweet Saviour .

But because they are not yet masters in this sacred art , but young and raw Scholars in this track of true and totall resignation ; But fail for want of experience , and courage . they somtimes fail for want of courage , constancy , Stediness and solidity in it ; all their affections are not absolutely rooted out and mortified by sufficient use and experience in spirituality , which makes them yet waver in their station , stagger in their resolution , slip down now and then into some lower pit of self-love , and admit of some little point of propriety : yet they soon arise , return , and regain their standing , by the help of self-denial and resignation .

The Sixth Degree of Perfection .

VPon which stand those holy On the 6. step , stand they , who have a habit of resignation ; Contemplatives , who by much experience and long continued diligence , have gotten a perfect habit of resignation , and a resolute perseverance and constancy in their good purposes , free from all mixture of self-will , propriety , or the least taint of contradiction from their Lords will and pleasure ; faithfully acknowledging that all things whatsoever , even the greatest adversities , and most grievous temptations , turn to the spiritual advancement of such souls , as truly seek God , which is their only aym and employment .

Yet even into these high entertainments with God , there may creep in a certain secret inclination to themselves , and an over-eager But desire comforts to enable them . appetite towards gusts and ghostly comforts , upon pretext to be thereby enabled to endure all desolations and adversities : which intention being not precisely pure from all propriety , and absolutely perfect in divine charity , is a great impediment to the operation of the holy Ghost in their souls : For what gifts soever ( of nature or grace , outward or Note well this excellent maxime . inward , temporal or spiritual ) are not directly used in order to our own humiliation , and our Creators honour , are abused by us to our gre●t prejudice in spirituality , and prove hinderances and stumbling-blocks in our way to perfection .

And upon this same Stair , stands Here also they stand , who are intirely , indifferent also another rank of holy persons , who have brought their inward man to an intire indifferency in all things , whom neither prosperity puffs up , nor adversity dejects , who have their Lords will for the sole law of their actions , and his only love for their All in all : They desire to be truly conformable to their crucified Saviour , and to keep an internall quiet , content , and constancy in all desolation and dereliction : They are well grounded and setled in a simple and sincere affection to their Lord God ; which enables them not only to act great and heroique things , but also to suffer all grievous and hard matters .

These illuminated souls receive But yet rest in Gods favours with some propriety . many sweet and secret graces from the hands of the heavenly bounty , as rewards of their sincere fidelity ; their Understandings are replenish'd with clarity , their Memories are possest with objects of piety , their Wills are burnt and consumed with perfect charity ; But yet these aboundances of divine favours may somtimes turn to their prejudice , when they rest in them with the least spirituall gust and propriety .

Here furthermore are seated those Here furthermore they stand , who are satisfied with God only ; almost perfect souls , which have really resigned up themselves and all , purely to Gods pleasure , are fully contented with him alone , and remain wholly satisfied with all that he either sends or suffers , looking upon himself only , and not upon any of his gifts or goods .

These are yet more frequently visited from above , with divine illustrations , and solaced with high and heavenly comforts : but because But are not as willing to leave divine favours as to have them . they are not as really resigned to leave them , and to be bereft of them , as they are ready and willing to have and enjoy them , they seem to have yet a little point left of secret propriety within them ; and must therefore take yet a higher flight , before they can pearch upon the upmost round of this spirituall ladder : which is ,

The Seventh and highest Degree of Perfection .

WHereunto those elevated , and perfect souls are soared up , which are throughly inflamed , absorpt , and extasied in divine contemplation ▪ On the 7. step , stand the perfect , contemplatives , wholly dead to the world , abstracted from flesh and blood , and living ( as it were ) only by vivacity of Gods love , and quickning of his holy Spirit within them .

These are the dear darlings , blessed minions , holy favourites , and Gods faithfull friends and dear favorites , happy spouses of the most high , though they somtimes live here below in perpetual oblivion and obscurity : They are brim full of heavenly gifts and graces , lifted up above themselves to taste the unexplicable sweetnesses , and behold the unspeakeable glimpses of the divinity : Yet they rest not in these sublime prerogatives with the least pleasure or propriety , but utterly renounce all self-seeking and interrest ; being securely grounded in solid faith , cloathed only with naked charity , and accompanied with abyssal humility , counting themselves worthy of all abjection , conceiving themselves the very worst of all creatures , and contenting themselves to be by all so taken and treated . Their whole comfort is in the Cross of Christ : they neither look for such plentifull showers of heavenly feelings , visitations illuminations , and influences of the Spirit , nor ungratefully neglect them ; but remain in perfect indifferency , and Who are perfectly ind●fferent , and absolutely resigned and obedient . offer up themselves as obedient instruments to all that the holy Ghost shall vouchsafe to operate by or in them : They receive all things from their Creators hands into their open and disinteressed souls , as if they felt them not ; ever praising the divine piety , admiring his liberality , returning all to his honour , resigning all to his will , and being satisfied with his providence and disposition in all temporall and spirituall events whatsoever .

Finally their outward man desires no earthly consolation ; their inward man breathes nothing but the pure love of God ; and the whole compositum begs nothing but a perfect conformity to his crucified Lord and master , in all things , but especially in self-denial and abnegation , the only safe and secure guide of each Step in this his long pilgrimage towards perfection .

THE FOURTH TREATISE OF THE SPIRITVALL CONQUEST : Or , The Triumph of the elevated Soul , in the amorous embraces of her divine Spouse .

Canticles . 5. v. 8. Tell my beloved , that I languish with love .

Cant. 2. v. 16. My beloved to me , and I to him .

AT PARIS , M.DC.LI .

To the Loving Spouses , ayming at divine Vnion with their heavenly Bridegroom .

HAving thus happily 1. 1. The Sp●rituall Conflict . Fought and foiled your ghostly enemies , ( O Victorious souls ; ) 2. Prudently 2. The Seven Ambushes . discovered and avoided their dangerous ambushes ; 3. Gotten the right use of your 3. The Seven Exercises . Spirituall weapons , by the frequent and faithfull practice of your pious exercises ; 4. And 4. The Seven degrees of perfection . couragiously climb'd up from one degree of solid vertu to another , from the lowest Step of Devotion to the highest degree of Perfection : It only remains , that you now take your 5. last 5. This ladder of divine love , consisting of seven rounds . and sublimest flight , from this mountain-top to the throne of divine love and Union : to facilitate which heavenly enterprise , you may fitly make use of this holy ladder , rais'd up for your souls assistance in those her high-soarings ; that so she may conveniently repose herself , upon each mysticall Step thereof , prune her wearied wings , fetch breath a while , and get new strength , and more light , to ascend higher and higher , till she arrives at the full height and head of it , which leans upon the very bosom of the Divinity it self , and leads into the bedchamber of her beloved Bridegroom ; where finding a sure footing , and a secure resting place , forgetting the whole world , her self , and all the multiplicity of things which she left below , and from which she hath happily unfetter'd , disingaged , and loosned her-self , she sits silently , solitarily , quietly , and contentedly , attending to that One alone whom she only loves , in whom only she lives , and from whose sweet embraces she desires never more to be separated .

The Seven Degrees of divine Love .

1. In the first degree , the soul is wounded with love , sick of love , and languishing with love .

2. In the second , she seeks her Physician .

3. In the third , she fears her own unworthiness , and the loss of her beloved .

4. In the fourth , she willingly suffers for love .

5. In the fifth , she is impatient in her desires of love ; and must either obtain , or dy for it . lightly , swiftly and nimbly after love ; grows bold and confident in love ; and becomes united to her beloved .

7. In the seventh , she enjoys her beloved perfectly , and perpetually .

The first round of this ladder of divine Love .

UPon this first Step , stands the pious soul , which In the first degree , the soul is wounded with love , sick of love , and languishing for love , ( after a long experience in the way of the Spirit , and a serious application of her self to the practice of solid vertue , having truly gotten into her own interiour , and happily ascended the steep mountain of Perfection ) , is become deeply wounded with love , sweetly sick of love , and heartily languishing after love : So that she crys out with that fainting Spouse in the Canticles ; O tell my beloved , that I languish with love .

This infirmity is not to death , but for Gods glory ; for the Soul in this state defyes all sin , deserts whatsoever is not God , and desires him only : she grows weary and sick of all creatures , and aspires after the embraces of her Creator : And as an infirm person , loseth appetite , and loathes all the wonted contents of nature ; so here , the soul feels no gust , takes no pleasure , findes no comfort ; in any earthly objects . Shee lyes sick , and seized on by this mystical feaver , caused by the violent heat of heavenly love : and here she is in the degree of contemplative purgation , when she findes no support , no stay , no tast , no quiet , no content , in any thing whatsoever ; And therefore she ●oon soars up from this Step to the next .

The Second Degree of Love .

WHerein she rouseth and raises In the 2 : she seeks her Physician . up her self , and casts about which way she may seek and find her loving Physician , who can only cure and comfort her ; she gets up early , and eagerly enquires after him without intermission or cessation , whom she failed to find in her bed at night , ( in the first degree ) : She faithfully follows the prints of his steps , turns over natures book , dives into all creatures , questions all she meets : Oh! have you seen him ; whom my soul loveth ? Yet she stays no where , stoops not to the lure of any created object ; she demands , and passes on , she leaves all for him whom she only loves and longs after : She holds no discourse with Angels themselves , but listens only to his heavenly voice , and desires nothing , but to see a glimpse of his beatifying countenance : O shew me thy face , let thy sweet words sound in my ears !

Here , love bears all the sway , and hath made so deep an impression in the pious soul that she is perpetually solicitous for love , ever sighing after love , and still carping , caring , and seeking for her well beloved in all things : All her throughts tend to him , all her discourses drive at him , all her affairs end in him : If shee sleeps , she dreams of him ; if she wakes , she talks of him : Finally she is always , in all things , in all places , transported into this object of her love , and swayed towards this Centre of her life : And recovering new strength , ascends upward to a further Degree .

The Third Degree of Love .

WHerein she works with more heat and vigour , and of which the King-Prophet speaks ; In the 3. she fears her own unworthiness and the loss of her beloved . Psa. 111. Blessed is that person who fears the Lord ; for he will exceedingly desire to fulfill his holy laws . Whence may be inferr'd ; that if Fear , which is Loves daughter , cause such effectual desires ; how efficacious will those desires be , which proceed immediately from Love it self ?

The Soul in this Degree beleeves that her best works , done in the behalf of her beloved , are very base & inconsiderable : she runs over her Registers of accounts , sums up her numerous exploits , measures her long suff●ances , and surveys her high services ; and they seem at best but poor and mean performances of a greater duty : she finds them nothing worth , by reason of the excess of affection which inflames and consumes her . If Jacobs love to Rachel had so powerful an influence upon his spirit , that his twice seven years apprentiship seem'd to him but a Gene. 29. 20. few dayes , by reason of the ardour of his desire : What admirable effects will the Creators love produce in that Soul , which it hath absolutely seized upon , entirely possess'd , and throughly penetrated in this third Degree ? She will be piously troubled , and angry with her self , that she doth so little for so great a Majesty : and if she might lawfully , she would most willingly give up her self to be minc'd into a thousand morcels for his love , honor and service , and receive therein full comfort , content , joy and satisfaction .

It truly seems to her that shee troubles the earth she treads on , and the ayr she breathes in ; and that she unprofitably takes up a place in the world , as a barren tree , which brings forth neither flowers nor fruit : Hence springs a further admirable effect , that she verily thinks her self the worst of all things created , considering what she owes , and calculating what she pays ; for Love teacheth her how much God deserves and Humility tells her how little she doth : and because shee finds that all her best endeavours are full of defects and imperfections ; and that her highest way of corresponding to the love of her heavenly Lord , is so low and unbeseeming his Majesty , she is inwardly pained and confounded in her self . A soul in this state is far from any puff of pride , presumption , vain glory , or censuring of others ; and is therefore duly disposed to mount up to the next Degree .

The Fourth Degree of Love .

WHich is of suffering for her In the 4. she willingly suffers for love . beloved , freely and cheerfully , without the least repining , or reluctancy ; because true love makes the heaviest burdens seem light , and the greatest labours easie . In this estate was that Spouse when she spake to her beloved : Place me as Cant. 8. 6. a signet upon your heart , put me as a seal upon your arm , because love is strong as death , &c.

The Spirit hath here such a vigour , that it absolutely subjects and subdues the flesh , and as much slights all motions of sensuality , as a well rooted tree doth the wagging of one of his little leaves . Here the soul seeks not at all her own gust or comfort , either in God , or any of his gifts ; nor demands any grace in order to her own solace or support , but all her care is , to cast about her which way she may render some acceptable service to the Divine Majesty , and how she may content and please him in any thing which she can do or suffer , ( for that he deserves it for his love and goodness Many seek their own content in God ; But Few seek to give God content . towards her , ) though such her services cost her never so dear .

Ah! Good God , how many of your followers seek in you their own content and comfort , sigh after your favours , expect your cherishings , and run after your gifts and graces ; But alas ! how few are they , who strive to give you content , and to present you with any worthy donative at their own cost and charges , without some touch of self ▪ love or proper interest ? You are ever open-handed , ( ô bountifull Creator ) , and ready to showre your heavenly benefits upon our heads ; but we are always loath to employ that in your love which we receive from your liberality : though this is the only way to have them continued and increased .

This degree of love is very high and heroick : For as the soul here seeks her Lord so seriously , and adheres to him so sincerely ; that she is ready willing and desirous , to suffer any thing for him : So his divine Majesty often & ordinarily rewards thi● her fidelity with putting her in possession of joy , and giving her many secret , sugred , and delicious visits : For the immense love of the Word incarnate Christ Jesus , permits him not to see his loving Spouse suffer purely for his sake , without hastning to her comfort and succour . Hence she speedily gets up to ,

The Fifth Degree of Love .

WHich moves the inflamed soul to a certain holy impatience In the 5. she is impatient in her desires of love , in her desires of being joyned to her beloved : She is seiz'd with such a vehement ardour to overtake him , and to be united to him , that all stay and tarriance , seems to her , tedious and insupportable : She thinks often to have found him , caught him in her arms clasp'd him in her bosom but perceiving her self still frustrated of her desired object , faints through her eagerness of spirit ; as he did who cry'd out , My soul covets and decays after the Courts of Psa. 83. 1. my Lord .

She cannot subsist long in this And must either obtain it or dy for it , condition : She must either obtain her love , or cease to live ; she is as eager in her desires , as Rachel was to see her self a mother , when she said to Jacob , Give me children or Gen. 30. 1 else I dy . Here the soul feeds altogether on love , as she only hungers and thirsts after love So that she quickly raises her self up to ,

The Sixth Degree .

WHere she runs lightly , swftly , and nimbly , after her beloved , In the 6. she runs lightly , swiftly & sweetly after love , Isai. 40. 32 being fortified with Faith , lifted up with Hope , and quickned with Charity : Of which degree the Prophet speaks ; They who hope in our Lord , shall exchange their strength , shall take Eagles wings , and fly without fainting : The reason of this lightness , is the overspreading , and dilatation of these three Theological vertues in the soul , whereby it becomes so elevated , that it wants but little of a totall purification . Wherupon that enlarged soul said ; I have Ps. 118. 32 run over the way of your commandments , when you dilated my heart .

Hence she grows hardy in love , grows bold and confident in love , and putting on a confident boldness , is piously , amorously , and strongly transported beyond the ordinary limits of reason : So that she stays not according to judgement , retreates not according to counsel , nor governs and represses her impetuosity , violence , and forwardness , by the rules of modesty and shame-fastness ; because the peculiar favor , which her best beloved shews her , communicates to her a holy and heavenly audacity . In this state was that hardy spouse , which beg'd a Cant. 1. 1. kiss of her beloveds mouth : And Moses , when he peremptorily said Exo. 32. 32 to God , Either pardon this people , or blot my name out of the book of life , wherein thou hast registred it .

And then burning sweetly in and becomes united to her beloved . pure and perfect union with her beloved , she cryes out ; I have found the long desired object of my affections , I will not let go my hold , nor permit him to escape out of my embraces , &c. Here her holy thirst and hunger is satisfied , and she enjoys such unexplicable treasures of delicious love , that were whole volumes fill'd up with the description thereof , the greater part would still be left uncomprised . And from th● estate the amorous Soul passeth ● to the last Degree , which belong not to this mortall life .

The Seventh and last Degree .

WHich likens her totally to her well-beloved Creator , by In the 7. she enjoys her beloved perfectly , &c. the clear vision of divine essence : This she enjoys , as soon as ( being here in this world arrived at the Sixth degree of this divine ladder of love ) she departs hence to her happy eternity .

These blessed Souls , ( which are very few in number ) are sufficiently purged and purified by Love ▪ which hath done that in them here ; which Purgatory doth in others elswhere : so that to them belongs that Beatitude , Blessed are the clean-hearted , Matt. 5. 8. for they shall see God .

Now we say , this divine vision causeth a totall resemblance of the soul with God , following that sentence of S. John , We know , that , when he shall appear , we shall be like 1 Joh. 3. 2. him , because we shall see him as he ●● : So that all that which the soul ●s and hath , shall be like God by ●articipation . Here nothing at al can ●e concealed from her , according ●o our Saviours words ; In that day Joh. 16. 23 you shall ask me nothing . Because ●he eyes the clear glass of the God-head , wherein her self and all things are most plainly and perfectly contained : But untill that day comes , though the soul be perched never so high , yet God is alwayes hid from her in some manner , as far forth as there wants in her somthing of this totall resemblance with the Divin●●y .

Thus , ( ô amourous souls ) , by climbing this mysticall ladder of divine love , upon which God himself leaneth , you get out of your selves , and all things , and fly up into the divine being for love ( like fire ) tends alwayes upwards , with a perpetual desire to be plunged and ingulphed in the Centre of its proper Sphere . Apply your selves therfore seriously to this holy and inward exercise , that you may attain to these heavenly effects : Embrace with open heart and arms , your good , great , and gracious Lord and love ; and resolve with that holy Spouse , I have laid hold on him , and I will never leave him . Draw near Cant. 3. 4. Psal. 33. 6. this divine Sun and be illuminated ; he will clear your darkness , errours , and ignorances ; dissipate all your dulness in devotion , dry up the dirt of your concupiscences ; encourage you in the carrying of your Cross , give you a general alacrity in the performance of all your actions and undertakings , and replenish your souls with unspeakable sweetnesses , comforts , and contents .

Come , I say , and only bring with you these three companions , Faith , Love , and Resignation , and leave all other things to the divine disposition . Represent to your thoughts , a wofull and bedridden creature , lying grievously tormented with a burning feaver ; his Physician prescribing abstinence from drink , as the only and assured way for his cure and recovery ; his compassionate friends visiting him , seeking to divert his pains with their pleasant discourses , and to charm his disease with the delight of musick , &c. Ah! what unwellcome comforts are all these things to him , who can fix his mind on nothing but drink ; who thinks on nothing , talks of nothing , demands nothing , desires nothing , delights in nothing , but only to refresh his ardours , quench his thirst , and asswage his tormenting heat ? This is your case , ( O dear souls ) This should be the beginning , middle , and end , of your whole life and business in this world : Nothing but God , God , God : Neither science nor ignorance , neither musick nor misery , neither delights nor desolations , should touch , trouble , or amuse , your faithfull , loving , and resigned hearts : God is your only aym and end , 1. To languish after God , 2. To seek God , 3. To fear the losing of God , 4. To suffer for God , 5. To be weary of delay , in your love to God , 6. To run lightly , confidently , & sweetly into God , 7. And Finally to enjoy God , and live in God , and with God eternally .

THE FIFTH TREATISE OF THE SPIRITVALL CONQUEST : Containing The choicest Maxims of Mysticall Divinity .

With Brief Instructions and Directions , necessary for those Devout Souls which desire , To walk in the way of Gods holy Spirit without error , To follow the Divine call without illusion ; and Arrive at holy Union without danger or difficulty .

Dilated With points of Practice , Affections , and Elevations .

Galathians . 6 : 16.

Whosoever shall follow this Rule , peace be upon them .

AT PARIS , M.DC.LI .

To the Devout Contemplatives , walking in the way of heavenly Love , and aspiring to perfect Union with God .

WE have hitherto conducted you , ( O Dear and devout Souls ) , out of the Egypt Exod. 13. of sin and sensuality , through the Red-Sea of your dangerous conflicts and skirmishes , into the quiet Desert of Divine Contemplation : We have led you to the top of the Deu. 32. 49 mountain Nebo , ( by the several laborious Steps of Perfection ) , from whence we shew'd you a small glimpse of the glorious land of promise , flowing with the sweet milk and hony of heavenly Love and holy Vnion .

Now lastly , to settle you in your happy station , to assist you in your high undertakings , to maintain your heroick fervor , to keep alive this sacred fire burning on the Altars of your inflamed hearts , and to strengthen y●●r thus elevated spirits with Perseverance ( which only crowns the work , and infallibly entitles you to childrens portions , in this divine inheritance ) , we have provided these ensuing Maxims of Mystical Divinity , for your continual support and comfort .

We name them Maxims , because they contain the generall grounds and granted veriti●s of solid Devotion and subl●●● Contemplation ; summ'd ●● , and set in some order , out ●● the larger elucubrations of the most illuminated Mystical writers : And we deliver them in a compendious and concise style , leaving many points rather insinuated than expressed ; because our aym is only truth , substance , and solidity , which need no word-ornaments to make them amiable or intelligible ; and we conceive they will be more easily admitted into your souls , better retained in your memories , and more efficaciously applied to your practices , being thus nakedly , simply and briefly proposed , than if they were cloathed and disguised with any begg'd lustre from abroad .

We look not that sensualists should either read or savour Delicata est divina consolatio , & non datur admittentibus alien●m . Bernardus . them ; for their doctrine is too divine , their positions too pure , their practice too perfect , their contents too contrary to the tonents of flesh and blood : Vanity and verity have little commerce together ; light and darkness are opposites ; sense is at perpetuall odds with the spirit , and the greater part of worldlings ( in this our corrupted age ) , are readier to mock at the holy practisers of piety , than to reflect on their own express duty and obligation of tending to perfection .

Nor can we promise them a heartier well-come amongst some pretenders to spirituality : for self love hath obtained Nemo ad veram contemplationem scandere valet nisi per scalam humilitatis . Read F. Cisne●ius . chap. 31. 32. 33. &c. so great an Empire over most mens minds , that they generally judge of devotion according to their own gusts and fancies ; they embrace Hypocondriacall shews and shadows for truths and substances ; and believe that only to be good , which is agreeable to their humour and affection .

Some great Scholars also , whose understandings are wholly busied in drawing consequences from naturall reason , will strive to discredit that point of our doctrine here delivered , ( which denyes and forbids the use of such acts of our reason in this heavenly School of highest Recollection ) , Not duly considering the 1. p. q. 85. a. ● . 1. p. q. 17. a. 4. universally received principle of the Saints , That these two lights , naturall and supernaturall , Greg. upon Ez●chiel l. 1. ho. 17. can no more actuate the same understanding at one and the same time , than a body can have two different forms together : And that God who hath given us the light of reason for the increase of our naturall goods , knowledge , and perfection ; hath ordained the light of Faith , ( which is above all reason , and implies a negation and cessation of all the acts thereof ) for the attaining of supernaturall gifts and graces : And it is the often inculcated Maxim of S. Denys , Denys . c. 7. de divin . nomin. F. Garcias Cisnerius . chap. 28. That to receive supernaturall benefits , we must relinquish all acts of reason , and quit all such resemblances and images of creatures , as it ordinarily makes use of , for the increase of it's naturall knowledge .

So that it is most certain , that the soul which ayms at the purest , perfectest , and sublimest Contemplation , must not only abandon all operations of her outward and inward senses , but transcend all actings and workings of her understanding , and ( as it were ) , blindly elevate her-self to an un-explicable union with that object , which is above all naturall knowledge and conception : This is to be moved with Love alone , ( supported by Faith ) , without glassing her self in any creature , or staying upon any thing , which is not the very Deity : This is to be ingulphed in divine darkness , and to be so lost and absorpt in God , that she neither sees , feels , nor finds her self any where , but in the divine being : O happy loss ! O heavenly darkness ! O glorious annihilation !

Wherefore , drown your selves , ( O divine Contemplatives ) in this Ocean ; lose your selves in this abyss of the divinity ; leave all that is materiall , sensible , intelligible , and look immediately upon the supernaturall object of your Faith ; stay not in the lower exercises , and feeble discourses of your imaginations , but permit your spirit to take it's free flight , as a Royal eagle , & perch upon the increated verity : Take courage in these your sublime exercises , follow them faithfully , humbly , obediently , and perseverantly , according to the rules and directions here prescribed ; and let the world slight you , which understands them not ; let greatest School-men condemn you , which experience them not ; let flesh and blood repine , which relish them not ; let the Devil rage , who by this means findes you not , but where you are forth of his reach , and free from his ambushes ; that is , in God , in whom only you live by continuall recollection , abnegation , abstraction , introversion , annihilation . This is to begin your heaven upon earth , and to fortast that endless felicity in which your faith shall be turn'd into clear vision , your hope changed into full possession , and your charity knit to her beloved centre and perfection ; where you shall praise God incessantly , love him intirely , and enjoy him eternally .

The Table of the Maxims . 1. That our end is Perfection , and divine Union , and that Prayer is the way to it . 2. That Beginners may profitably make use of the following Exercise of mentall Prayer and Introversion , until they obtain greater light , and more experience in the way of the Spirit . 3. That of all internal Prayer , the affective is most noble , necessary and profitable . 4. That Meditation is a seeking , Contemplation a seeing of God . 5. That continual Recollection , is the Exercise of Exercises , and the immediate way to bring us to perfection and divine Vnion . The practice of this Exercise is declared in ten canons . 1. That all places are proper for Recollection , but the more quiet the more proper . 2. That to pray on our knees , is a posture most pleasing to God . 3. That we must ( especially at first ) , prefix to our selves certain and set times of Recollection . 4. That we must frame an act of pure Intention , at our entrance i●to Recollection . 5. That we must briefly examine our Consciences , and produce acts of Contrition , self-confusion , humility , and resolutions of amendment . 6. That we must also make an Act of perfect Resignation , before we fall upon this Exercise . 7. That we must bring with us , some theam , subject or groundwork of our Prayer and Recollection . 8. That we must look on God by Faith , and leave off all discourses . 9. That we must carry God with us from our Prayer . 10. That we must put on Christ , and imitate his example in all our actions . 6. That for this pure , perfect , and Transcendent prayer , no certain Rules can be prescribed . 7. That the Contemplative must be very observant of the divine visits , lights , and calls . 8. That the only way to get true peace of mind , is to be totally resigned to God . 9. That a Contemplative soul , must lay a solid groundwork to serve her in time of desolation . 10. That in this high Exercise of Recollection , the three Theological vertues , Faith , Hope and Charity , must perfect and possess the three powers of our souls , Vnderstanding , Memory , and Will. 11. That our Vnderstandings must be setled in pure Faith . 12. That our Memories must be setled in pure Hope . 13. That our Wills must be setled in pure Charity . 14. That this Exercise of Recollection and Annihilation , is the short & secure way to divine Vnion . 15. That all sorts of people may safely addict themselves to this holy exercise of Recollection . 16. That outward Observances are helps , in the practice of this Exercise . 17. That Prayer for others is best practised by a general intention . 18. That all vertues are best practised by addicting our selves to Contemplation , or this internal Exercise of Recollection . Some examples , for the practice of this divine way of Prayer . Some further Advices , for the same practice of this pure prayer . 19. That corporal austerities , must be alwayes subject to obedience . 20. That Contemplatives must alwayes have the seven verities , ( which concern the divine nature , whereupon all Cont●mplation is grounded ) , either habitually , or formally in their memories . 21. That J●cul●tory Prayers , are the nearest dispositions to Contemplation . 22. That the Presence of God , is the great ex●rcis● of Contemplatives , and the shortest way to divine Vnion . A more sublime way to practise the pres●nce of God . 23. That Humiliation is a relique of Gods love . 24. That Humility is the solid groundwork of all spirituality . 25. That Silence and Solitude , are our heaven upon earth . 26. That the perfect love of God , and hatred of our selves , must be our constant and continuall employment . 27. That Confidence in Gods goodness is the main support of our Spiritual Edifice . 28. That the measure of our progress in Perfection , is the Conformity of our will to the divine will . 29. That Vnquietness of mind is the bane of Devotion , and curse of Contemplation . 30. That Crosses are to be suffer'd , not sought ; to be taken , not made ; to be conceal'd , not complain'd of . 31. That Temptations cannot hurt us , if we cast our whole care upon God . 32. That Desolations , derelictions , afflictions , distractions , are to be transcended by generous Resolutions . 33. That Perfection consists in putting off all propriety , and putting on pure and naked charity . 34. That Zeal and eagerness must be temper'd with Moderation and discretion . 35. That we must never rely upon our own naturall judgement , experience , and knowledge . 36. That we must seek no comfort in any creature . 37. That we must walk , and persever , in these our Spiritual Exercises , with the two feet of Faith and Obedience . Vnder this Maxim are solved many materiall doubts arising in our dayly progress to Perfection . The first doubt . If we fear that God will forsake us , by reason of our Ingratitude and disloyalty ? 2. If our sins trouble us , in respect of Confession and satisfaction ? 3. If we can neither pray with fervour , nor suffer with patience ; neither feel God present , nor be content in his absence ? 4. If we are doubtfull that God is angry with us , that we want grace , that we only seek our selves , that we yield to all temptations ? &c. 5. If our consciences are unquiet , and our souls fearfull by reason of our proness to sin ? &c. 6. If we are full of fears and apprehensions of our estate , by reason we feel in our souls , such slender effects of Gods grace and love , and have little devotion , no inward peace ? &c. 7. If some extream cross , calamity , or affliction hath seiz'd our hearts ? &c. 8. If we desire to conquer the Devil , and overcome all temptations whatsoever ? 9. If we want comfort in long and dangerous temptations , and troubles ? 10. If we wonder that God will have us suffer temptation , sithence our frailty is subject to yield , and so offend his divine Majesty ? 11. If we are solicited by our enemy to unchastness ? 12. If we are in extraordinary desolation and darkness ? 13. If we are tempted to despair of Gods mercy , by reason of our frequent falls and relapses into sin ? 14. If we are perplexed with great sadness ? &c. Other remedies against Sadness . Another antidote , against melancholy and pusillanimity . 15. If we suspect , that our Sadness and temptations proceed from our own fault or negligence , or some secret sin , or our want of correspondency with Gods grace ? &c. 16. If we doubt that God is displeased with our Prayers , that our afflictions befall us through our own occasion ; and cannot satisfie our selves to think we have done what God requires ? 17. If nature hath shew'd her self a St●p-mother unto us , in giving us a hard and harsh disposition , whence proceeds a reluctancy to works of vertue , and mortification of vice : So that we distrust of ever overcoming our selves ? 18. If on the contrary , Our nature is so facil and flexible , that we scarcely find difficulty in any thing : We wonder to hear mention of rebellions , contradictions , desolations , &c. From all which we are secure and quiet ; And therefore we fear our actions proceed rather from a natural promptitude than solid vertue ? 19. If we so addict our selves to Recollection , that we look upon works of Obedience , and the external practices of our duty , as impediments to Perfection ? 20. If we find such a calm in our passions , imperfections , and temptations , that we hope the worst is past ? 21. If scrupulosity overwhelms us ? 1. We must obey our Spiritual Directour . 2. We must do our best endeavour . But here arise two difficulties . 1. If our Directours knowledge be small , his experience less ? &c. 2. If we cannot satisfy our selves , that we have done our best ? &c. 22. If we fear we detest not sin sufficiently , because we feel not so great sorrow for the offence of God , as we do somtimes for a temporall loss ? 23. If we cannot ground our selves in a firm hope of mercy , for that we are so frail and inconstant ; we sin dayly , and amend not our lives ; we repay unto God evil for good ; we promise fidelity , and practise nothing less ? 24. If we go not on with alacrity , because we know not that our sins are forgiven , that our Confessions are good , and that we are in the state of grace ? 25. Though we cannot ( in this life ) assure our selves infallibly to be in good state ; yet if we could comfort our selves with most probable tokens of grace , whereby we might feel the pulses of our hearts , and somwhat ease our anguish ? 26. If we are troubled because we know not well when we give consent to sinfull thoughts ? 27. If we cannot well distinguish between Venial and Mortal sin ? 28. If these sayings of Divines terrifie us : They sin , who do against their doubt : And , In doubtfull things the securer part is to be followed ? 29. If finally , we are apprehensive and fearfull lest we should grow weary in the way of vertu , and not persevere constantly in our Spiritual Exercises .

Maxims of Mystical Divinity .

The first Maxim . That our end is perfection and Divine Vnion ; and That Prayer is the way to it .

IT is not sufficient for us , ( who are resolv'd upon a spiritual course ) , to lead an ordinary good life , which consists in the avoiding of sin and scandal , and in the punctual performance of our external duty to God and our neighbour : But our end and aym must be to attain the perfection of Gods holy love , and a happy Vnion of our souls with their first beginning , by living in abstraction , recollection , and perpetuall Contemplation , as far forth as Gods holy Spirit shall enable us , and our frailty can correspond .

The chief means to attain this our end , is Prayer , without which , all Religion is but a shadow without a body , or a body without a soul ; and all outward observances will prove but a superficial , not a real devotion . For it is the constant doctrine of Divines ; that what God S. Augustine . S. Basil . S. Chrysostom . S. Thomas . 2 , 2. q. 83. a. 2. in his eternal disposition hath determined to bestow upon us , he gives us in time , by the intervention of Prayer : tying ( as it were ) to this instrument , the conversion of sinners , the advancement of souls , the perfection of Saints , &c. So that as his divine decree is , that we must till the earth , if we will reap the fruits thereof , and provide mate●●als , if we will raise up buildings , and the like ; so , his absolute order is , that we must pray if we will have spiritual benefits to be powred into our souls , and supernatural gifts and graces to be granted unto us .

Let us therefore in the first place , resolve to prosecute Prayer , couragiously , constantly , and perseverantly , at set times , if we intend to make speedy progress in sincere vertue , and lay a sure groundwork of solid spirituality ; and let nothing upon any pretext whatsoever , hinder or divert us from it as far as obedience and discretion will give us leave .

Lord , heal my wounds , supply my wants , satisfie my wishes .

The second Maxim . That Beginuers , may profitably make use of this following exercise of mental Prayer and Introversion , until they obtain greater light , and more experience in the way of the Spirit .

THis divine Exercise consists of three parts in general , and Nine points in particular .

1. Preparation of 3. acts 1. An affective & lively apprehension of Gods presence . 2. A cordial and profound act of humility . 3. A pure intention to please and praise God only . 2. Consideration of 1. My wounds , both internal and external . 2. My wants , which are many in every degree . 3. My wishes , and humble desires . 3. Conclusion also of 3. acts . 1. Contrition for my sins . 2. Resignation in my wants . 3. Complacence in God , and Confidence in his goodness .

A more ample and practical description of this Exercise .

The first part is Preparation , of three Acts.

1. A lively apprehension of Gods Presence , not only in all places , and all creatures , by his power , and essence , but in our souls , by his mercy , love , care and providence .

O my Soul ! Where are we ? 1. Part. 1 Prese●ce of God . who seeth us ? What is he that is with us , and within us ? by whose light we see , by whose fire we burn , and by whose love we live ? Live , my most glorious and gracious Lord ! in whose presence I kneel , in whose arms I rest , and after whose love I breathe : O that thou wert as dear to my soul as thou art near it ! Alas , why doth she not care as much for her God , as he doth for her good ? Why do I not love thy presence , ô my amiable Lord , since thou art present by love ?

Thou art my Father , my Physician , and my food , hear me , heal me , help me : I am wounded , I am wicked , I am wretched : Out of thee , there is no rest ; without thee , there is no hope ; remain with me , reign within me ; Let me be thine , all thine , ever thine .

2. Profound and cordial humility : acknowledging unfeignedly before God and his Angels , our wickedness , weakness , and wretchedness ; what we are , and what we deserve , and so resting quiet in our Centre of nothing .

O my Soul ! What have we 2 Profound humility . been ? What are we ? What have we ? what can we do ? What do we deserve ? What do we desire ? What hath our loving Father and liberal Lord , that he hath not given us ? What have we , proud and prodigal children , that we have not received meerly from his mercifull hand and heart ? What have we received , that we have not abused by self-love or self-delight ?

O sweet Jesu ! Give tears to my eyes , words to my tongue , sighs to my heart , and love to my spirit ; for I need them all to deplore my misery , and implore thy mercy ; to admire thy beauty , and adore thy bounty ; to sigh after thee , and suffer for thee : What I have been , it grieves me to remember ; What I am , after so many signall benefits on thy part , and serious promises on mine , I am ashamed to think ; What I deserve I am afraid to call to mind ; What I desire , I am ignorant how to ask . Lord , for thy mercies sake , for thy Mothers sake ; by thy Bowels of mercy , and her Breasts of meekness ; by all that thou hast suffer'd for me , and she for thee ; by all that is dear to thee in heaven and earth ; forget and forgive what I have been , my past folly and wickedness ; Pity and protect what I am , my present frailty and weakness ; Be satisfi'd for what I deserve , supply what I desire , and be mindfull of me in life and death .

How much , ô my God , do I wish to leave all , and lose my self to find thee ? to humble my self , to please thee ? and to hate my self , to love thee ? But these hard and high matters I dare scarcely promise , how then and when shall I practise them ? Yet without thee , ( ô sacred humility ! ) there is no solid centre to rest in , no true sweetness to take gust in : therefore , ô my God , I come to thy School to learn this necessary lesson , teach me , touch me , wound me , and win me unto thee .

3. Pure intention , to please and praise God only : to be all his , ever his , in what manner and measure he best liketh , both in this prayer , and all things whatsoever .

Behold therefore , ô my Lord , how out of pure Obedience to thy Will , 3. Pure Intention . and confidence in thy mercy , I now approach to please and praise thee : Not to receive great matters from thee , for I am unworthy ; nor to conceive great matters of thee , for I am uncapable ; but to leave all for thee , to be humble of heart beyond all , and to love thee more than all : this is both conform to my condition and obligation . I come to prayer . ( O my only Lord and love ) not to have much , but to give up all , to be thine , all thine ever thine in life and death , for time and eternity , as thou best pleasest : I come . O my centre and sweetness , to seek thee and sigh after thee , yet I am content neither to find thee nor feel thee , but only to see thee by faith , and to suffer for thee with fidelity . I am satisfied and content that thou art so good , great , glorious , rich and happy in thy self : and I am confident that thou in thy good time wilt make me rich in thy mercy , and happy in thy love ; for in this Pilgrimage I desire no other happiness than true humility , nor greater riches than naked charity .

The second part is Consideration : shewing these three things , first to our selves , and then to our God , as his poor beggers .

1. Our wounds , both internal and external : to wit , our sins , ingratitudes , daily faylings , strong passions , &c.

Ah! my sick and sinfull soul ! how 2. Part. 1. Our wounds . weak and wounded are we in every degree , in all parts , in each member of body , and faculty of mind ? 1. All is out of order , all is pride and self-love : how impenitent are we in sorrowing ? how impatient in suffering ? how unconstant in persevering ? and yet how importune in sinning ? 2. My Vnderstanding is blind to good , clear-sighted to evil ; My Will is perverse peevish , cold , sensuall ; My memory is weak , full of idle images , subject to distractions . 3. My affections are vain , my passions violent , my inclinations vitious . 4. My Faith is little , my Hope less , my Charity least of all . 5. So forward to extroversion and dissolution , so backward to introversi●● and compunction , so full of imperfections , and immortifications 6. So little confidence in thy mercy , so little patience in my misery and almost no performance of m● good purposes . 7. So curious t● censure others , so careless to keep m●self and curb my own senses . F●nally , all is self-love , self-will , self-conceit , self-seeking , pride , propriety , partiality , which are my dayly and dangerous diseases .

O Father of mercies , and only Physician of my soul ! Thou art almighty , and all-bounty ; these are my wounds and impurities , and if thou wilt , thou canst both cure and cleanse me ; and if thou wilt not , I will remain content as I am : I am willing to continue weak , so I be not wicked ; to be wearied and wounded , so I be not utterly tired , over-turned , defeated , and lose the victory : Cut , kill , crucifie , ô Lord , only spare me for eternity .

2. Our wants , for we are not only needy , but naked ; not only poor , but beggers ; who neither know how to deserve an alms , nor how to desire it .

O my poor soul ! What do we 2. Our wants . want ? nay what do we not want ? 1. True light , true liberty , true love , true life . 2. A setled attention , a simple intention , a serious introversion , a sincere conversion . 3. Humility of heart , conformity of will , purity of soul , indifferency of spirit . 4. Wisdom to know Gods will , strength to execute it patience to persever in it . 5. Resolution to suffer for our Saviour devotion to sigh after him , diligence to find him , constancy to remain with him . 6. Courage to endure all , faith to forgo all , hope to expect all , charity to give all , and Confidence to gain all . Finally we want all we should have , Yet our loving Lord is ready to bestow on us all that he hath .

O my God and all ! Thou art all that I want ; give me thy self , and all my wants and wishes will be at an end . Thou art all my safety and my only security , all my refuge and my only centre ; Vntil I can return unto thee , or wholly turn into thee , let thy Cross be my Purgatory and thy will be my Paradise , for other heaven upon earth I can never hope to find : Vntill then ▪ I must be content to sweat and sigh under the burde● of this mortal life , to sit like Job upon a dunghil , forlorn and forsaken by all full of soars and sorrows to remain a perpetuall and pitifull patient scarcely feeling patience in my self , and finding no compassion in others .

3. Our wishes and desires . What can a wounded wretch wish , but to be cared for and cured ? What can a naked begger desire , but to be clothed and comforted with some few raggs and crumms ? What can a blind and cold person ask , but light and love ?

This , O my soveraign and sweet 3. Our wishes . Lord , is the sum and substance of all my wishes and requests . O that I could go out of my self , and get into thee ! That I were dissolv'd from my loathed body , to the end I might dilate my heart in thy love , contemplate thy divine face in perfect liberty , and please and praise thy Majesty eternally ! For in this prison of flesh , and vale of tears , I faint under the weight of my temptations , I fall under the burden of my troubles , and I continually fail in the prosecution of my pious purposes .

Oh! that thy will did so rule me , and reign over me , that it were a torment to decline never so little from it ! O that thy love did so freely and fully possess my heart , that there were no room at all remaining for any bastard or base love of things created !

Good Jesu ! how truly happy and holy should I be , if I could clearly behold my own nothing in thy all ; if I could embrace crosses as crowns , and swallow down all contemprs and confusions , as milk and hony ! O when shall I be so elevated in spirit above my self , by extasie of love , as to be able and willing to humble my self under all creatures without repugnancy !

Alas ! shall I never be content to forsake all , and be forsaken by all ? Yea having lost and left all fo● One , to be left by that One , who i● my All ? and so remain quiet i● my own nothing . How long shall I he wallowing in flesh and blood ? how long shall I delay and dally in false loves ? How long shall I sigh and not enjoy ! seek and not find ! live and not love ?

Come , my Lord , and love ▪ Lord Jesu ▪ come quickly : Let the fire of thy sweet love so consume in me a●l dross of self-love , and so transform my spirit into thee , that I may take all from thee indifferently ▪ give all to thee liberally , and rest and repose in thee ●ternally .

Lord ! let me be thine , or nothing ! Love , or not live !

The third Part , is the Conclusion , which consists also of three Acts.

1. Contrition , which is a hearty and humble sorrow for our sins , ingratit●des , disloyalties , tepiditie , &c.

O my God! how little did I love 3. Part. 1. Contrition . thee when I so carelesly offended thy Majesty ? Oh! that I had never sinned mortally , though it had cost me my life immediately ! O that I were sure never more to swerve from thy sacred will and commandements ! Let me henceforth endure , dear Jesu , a thousand deaths of my body , rather than admit one deadly sin again into my soul ! O pity and pardon my past follies and frailties , and prevent me with thy gracious blessings against future fallings .

How great , ô Lord , is my obligation to serve and please thee , were it but for thy favours conferr'd , thy benefits bestow'd , and thy love powr'd out upon me ? and yet , ungrateful wretch that I am , how poorly have I corresponded !

Oh! that I had so deep a sense of my sins , that my heart might break with sorrow ? Hide not ▪ ô Lord , thy face from me ▪ shut not up thy mercy gates against me ; for though I have most grievously gone astray , yet I am resolv'd upon an entire amendment , correction , reformation of my whole man : this strong resolution , ( which is thy gracious gift ) , grounds my hope in thy goodness , emboldens my confidence in th● mercy , and gives me courage and comfort in thy love .

2. Resignation in all our wan●● wishes , desolations , and distresses , ●● the divine will and pleasure .

I am indifferent , O my dear Lord , 2. Resignation . to sickness and health , to light and darkness , to delight and desolation : I am thine , ( sweet Jesu ) ! put me where thou wilt , do with me as thou wilt , send me what thou wilt ! I am content , not only to have nothing , but to be nothing , so thou , ● my Lord , be all things unto me ! I acknowledge my self unworthy to beg , and less worthy to obtain , and therefore I resign my self still to beg , and yet still to want , even that which I most wish ; which is all light , all liberty , all love , all comfort , all content , yea even all vertu ▪ peace , and perfection , so long as it shall please thee ! O father , I am thine , ever thine , all thine body and soul for time and eternity . Live Jesus only !

3. Complacence and confidence : the first , that our God is what he is ; the next , that he will heal our wounds , supply our wants , satisfie our wishes , and turn all to our good .

I am glad , ô my glorious Lord 3. Complacence , and Confidence . God that thou art so worthy of all love , though I of all others am not worthy to love thee : I am as joyful for what thou art ▪ o great God , as if all thou hast were all mine , and I will love thee in all I am and have , as being all thine . Thy Cross is my comfort , thy Will my well ▪ fare ▪ and thy love my life ; so that if I can but suffer for thee , do thy will , and follow thy love , I shall do all that is necessary .

I am indeed dry , dark , and desolate , but since it is thy will I am sure it is my good , and therefore sufficient for me , and satisfactory to thee . I hope thou wilt one day compleat thy own heavenly design in my soul , healing my wounds , supplying my wants , fulfilling my desires , and filling my yet empty heart with thy sweet presence and perfect love : In the mean space I will say and sing ; Live J●sus , Live my Lord , my love , my life , my all ! whose name b● blessed by all , whose will be accomplish●d in all , whose honour be advanced above all .

An advertisement , touching the precedent Exercise .

1. We must perform it dayly , diligently , discreetly , and with great confidence and courage : 2. Yet without propriety that it may neither hinder the operation of the Holy Ghost within , nor works of due obligation and obedience without . 3. If in the practise of this introversion , we find dryness , and feel little devotion we may somtimes , fitly resume ( in lieu of the second part , or consideration ) , our wonted exercises , whereto our minds are more addicted ; ending the same with the Conclusion here prescribed , being ever duly disposed to follow the holy Spirits invitation to higher matters .

If we faithfully observe these things , we shall infallibly receive comfort , and speedily perceive our own unspeakable profit and progress by the practise of this pious exercise , as being indeed the end of all other externall devotions , and the short , sure , simple , and R●gia via , leading to a spirituall , devout , and divine life .

The third Maxim . That of all internal Prayer , the affective is most noble , necessary , and profitable .

FOr the end and drift of all discoursive Prayer , is , to move , inflame , and enkindle our affections in the love of God and vertue ; and therefore all discourses must be left by little and little , as our souls can more and more live in Faith , and simplifie themselves from materiall objects , images , and conceptions ; and only tend to God by a sweet and secret motion of the will ; & an amourous correspondency to the Divine operations , and inward impulses of his holy Spirit ; treading down ▪ and transcending all things under God , by discreetly forgetting and unknowing them .

The fourth Maxim . That Meditation is a seeking , Contemplation a seeing of God .

PRayer in generall , ( according to As is more amply declared in our Introduction to the Spiritual Pilgrimage . the known division ) is either Vocall or Mental .

Mentall Prayer , is , An Elevation of our spirits into God : For as our Creatour is elevated above all creatures , so our souls cannot see , talk , and treat with him , purely , and perfectly , but by leaving them all and lifting up themselves above them all .

This Elevation is by means of Meditation , Contemplation , Thanksgiving , and Petition : Which 4. Essentiall parts of Prayer . S. Tho. 2. 2. q. 83. a. 7. are the wings by which our soul ▪ fly to God , and the four essentiall parts of prayer : all others , ( as Preparation , lecture , examen , oblation , points , conclusion , and the like ) , being only accidents , and properties thereof .

The difference between Meditation and Contemplation , is this ,

We Meditate , when we seek after truths , and cast about for reasons The d●fference between Med●tation , and to affectionate our wills to the embracing of Gods love , Christian vertues , or works of piety and perfection : For our Vnderstandings are ( as it were ) the Steels , and our Wills the Flints , which no sooner touch each other , but the sparks of holy affections presently fly out , inflaming and actuating our disposed souls with heavenly love .

We Contemplate when we steadily Contemplation . and unmoveably behold God by Faith , believing that we have him truly with us , and within us ; and so leaving all other subjects , objects , reasons and discourses , to look on him as present , love him in silence , and feed on his only satiating sweetness .

And this Contemplation is either Ordinary , or Perfect , or Transcendent .

Ordinary Contemplation , is when Contemplat●on is threefold . 1. Ordinary . S. Tho. in . 3. dist. 32. our souls make use of their imagination , and such Species , as they have drawn from sensible objects , ( first purifi'd ▪ subtiliz'd , and immaterializ'd by the Vnderstanding ) ▪ to conduct them to their Creatour .

Perfect Contemplation , looks directly 2. Perfect . upon the increated light , fixes her view upon the eternall verity , and perches immediately upon the divine being and perfections , without any admixture of fancy , or assistance of creatures . This is call'd dark Contemplation , because our souls discharged from all inferiour objects , and receiving no enlightnings from below , are wholly daz'led , and ( as it were ) blinded with the bright splendour of Gods incomprehensible Majesty , framing no sensible Idea of him , but beholding him with the eys of faith by way of Negation , and simple adhesion to his divine Essence .

Transcendent Contemplation , 3. Transcendent . mounts up yet higher above all intelligible species , and may fitly be term'd the Cousin german of beatificall vision , and that last heaven whereunto S. Paul was rap't , where not only all use of Sense is extinguisht , and all acting of Vnderstanding abolish't ; but the spirit is totally transported , absorpt and inflam'd with Seraphical love ; and the whole inward man is drown'd , annihilated , extasi'd , and ineffably united to the Divinity : so that the thus elevated soul can neither say or consider , God is with me or , I am with God ; for such advertency or reflexion is sensible ; whereas this most eminent Contemplation , imports an absolute silence and forgetfulness of our selves , and all things whatsoever , and an intire conjunction with our Creatour , as shall be hereafter further declared .

The Practise of the four essential The 4. parts of Prayer , exemplifi'd , parts of prayer ; is in this , or the like manner .

Taking some mystery of our Saviours life , ( as for example , his praying in the garden of Gethsemani ) As is shewed in the following Maxim . for our subject or ground-work ; we first examine our consciences , ask pardon for our sins , and make resolutions of amendment . Secondly , we give up our will● irrevocably to God , seeking purely his glory , and not our own gust , &c. Then we enter upon the first essentiall part of Prayer , which is ,

Meditation ; considering our 1. Meditation . dear Redeemer in his bloody sweat , sighing , weeping , praying , and his disciples sleeping ; Vpon this sad spectacle we make some discourses , concerning the person that suffers , the love wherewith he suffers , the subject for which he suffers .

Then our affections being moved 2. Contemplat●on . by these considerations , and inflamed in Gods love , we slide sweetly and insensibly into active Contemplation , leaving all discourses ▪ and looking ( with our eyes of Faith ) upon our suffering Lord .

And having melted away in his 3. Tha●ksgiv●ng . loving presence , for so long time as our Devotion , or the holy Spirits invitation lasts ; we heartily thank him for having thus suffer'd for our salvation .

And lastly , we implore his grace , 4. Petition that we may faithfully follow his steps ; and above all , that he will grant us his love ; which we must filially , affectionatly , humbly , and confidently beg at the conclusion of all our exercises .

The fifth Maxim . That continual Recollection , is the Exercise of Exercises , and the immediate way to bring us to Perfection and divine Vnion .

THat we may rightly conceive the verity of this Maxim ; let us here in the first place take a view of the whole manner , meaning , method , and practice of this sublime exercise , in these ensuing Canons .

1. That all places are proper for Recollection , but the more quiet the more proper .

Wheresoever we live , we may and should send up our Petitions , and breathe forth our affections to our every where present Lord and lover , in publick and in private , in tempests and in calms , amidst all noises of employments , and in quiet corners of retreat : Job prayed well on a dunghill , and Jonas in the Whales belly ▪ but Judas did not so in his Apostleship , and society of Jesus . Yet when solitude , silence ▪ and repose may be obtained , they are the fi●test 2 , 2. q. 188. a. 8. instruments of Contemplation , and therefore most highly to be prized , and most diligently embraced : I Ose. 2. 14. will lead him into the desert , ( says our Lord ) , and there I will speak to his heart .

2. That to pray on our knees , is a posture most pleasing to God .

Let us not hunt for excuses , pretend want of forces , nor cloak our laziness and languour , with that misinterpreted Maxim ; That Prayer must have the quietest , easiest , and least constrained composition of body : but rather let us imitate our Lord & Saviour , ( since all his actions are our instructions ) , whose humanity lay often prostrate on the earth , Matt. 26. 39. Mark 14. 35. Ephes. 3. 14. praying , and adoring his divinity and let us follow the example of his Apostle , who frequently bended his knees to the Father of our Lord Jesus Christ . Let us , I say , submit willingly to this direction unless evident weaknes or infirmity hinder us , ( for this adoration , and a far higher , is due to the divine Majesty ) , and therefore let us conceive the contrary to be a manifest temptation of our enemy .

3. That we must ( especially at first ) , prefix to our selves certain and set times of Recollection .

Let us not complain for want of conveniency , time , or opportunity to follow this exercise ; for if our wills be ready , time cannot be wanting : If our stomacks call on us for meat , or our bodies for warmth , we can find time to feed and clothe them : are our souls less considerable ? Let us rather steal time from our sleep and recreation , than want it for Recollection : And since all our time is given us by God , to be spent in his love and service ; let us re-give unto him at least the tithe thereof , and dedicate two hours , of four and twenty , ( one in the morning , and the other in the evening ) to his particular honour .

4. That we must frame an act of pure Intention , at our entrance into Recollection : as thus ,

I intend , ô my God , to employ each moment of the short time I shall remain in thy presence , in adoring thy Majesty , admiring thy goodness , begging thy pardon for my offences , thy mercy for the souls in Purgatory ▪ thy succour for the Churches necessities , thy assistance in such an extremity , thy strength against such an inclination , thy grace for the getting such a vertue : I am here on my knees , ( ô Lord ) to perform these homages , and present these petitions .

This Intention will virtually endure the whole time of prayer , and make our seeming idleness , and st●l●ess , active and meritorious .

5. That we must briefly examine our Consciences , and produce acts of Contrition , self-confusion , humility , and resolutions of amendment ;

Saying from the very bottom of our hearts , in this or the like manner : O my Lord , my God , my 〈◊〉 thou deservest all praise , honour and service , because thou art good , gracious and glorious : I will henceforth rather lose all , than leave thee ( ô my God ) , without whom all is nothing : and since thou art so good in thy self , and so good to me , I will ( by thy grace ) never more offend thee : I will confess my sins , amend my life , perform my penance , walk carefully , humbly , obediently , resignedly in thy presence : to all which I am principally moved by the infinite greatness , beauty , and bounty of thine own divine being , and perfection .

In the particular examen of our consciences , ( which must never be omitted in the beginning of our Recollection ) , we must mark to what vice we are most inclin'd , and wherin we are most frail , and then trample Read the Spir. Confl . c. 7. n. 1. 4. that down , violently and resolutely : for this Captain-imperfection being conquered , the rest will soon yield and submit : And in the next examen , we must impartially search and censure our selves , and see whether our falls in that kind , are still as frequent as they were formerly : and so set upon our enemy again with fresh fervour , vigour , courage : and constancy , till we have gotten the compleat victory .

6. That we must also make an Act of perfect Resignation , before we fall upon this Exercise ,

Leaving our selves intirely in Gods hands : He is our father , let him dispose of his children , and all that concerns them as he best pleaseth , saying :

O my Lord , my father ▪ my lover ! do with my life , my health , my temporals , my spirituals , my body , my soul , all , all , as thou wilt : I come not hither , to receive my own content , but to learn how to conform me to thy will in all things , and to remain in that very state , ( neither more , nor less , nor otherwise ) which best pleaseth thy divine Majesty .

7. That we must bring with us , some theam , subject or groundwork of our Prayer and Recollection ,

As some mystery of our Saviours life , death , Passion ; mans last ends ; some vice to be conquered ; some vertue to be attained : some divine perfection to be admired ; or some jaculatory sentence to be so long stayed on , and chewed , till our souls feel themselves inclined to quit all discoursing and acting , and to remain quiet in an exercise of pure Faith and perfect Resignation , as followeth ,

8. That we must look on God by Faith , and leave off all discourse● ,

When lively conceiving by Faith , that our Lord is in us , and in all things , we humbly beg him to teach us the holy lesson of divine love : and so keeping our selves in his presence , bidding good night to all creatures , objects , and images whatsoever , ( as at this time nothing concerning us ) , we only and immediately eye the beloved object of our souls , and rest quietly , contentedly , silently , and sweetly absorpt into the Divini●y .

9. That we must carry God with us from our Prayer .

Let us not leave our dear Lord in the Oratory , when we rise from Recollection ; but bear him along with us continually in our hearts ; talking still with him , and of him ; eating and drinking in his company ; sleeping with him in our arms ; negotiating walking recreating doing all things with him , in him , for him , and ever praying and praysing him whom we have with us , and within us in the closet of our souls .

10. That we must put on Christ , and imitate his example in all our actions .

Our Saviour Christ is our Master , let his life therefore be our modell and his practises the patterns which we always study to express and imitate : Let us comport our selves in eating , drinking , sleeping speaking , praying , and doing all things , as we conceive Christ did , ▪ or would do upon the like occasions , if he were now living upon earth in his humanity : Let us study to have this Rule of three alwayes at our fingers ends . 1. To think as Jesus did . 2. To speak as Jesus did . 3. To do as Jesus did : So striving to become ( as it were ) a Jesus Christ by imitation .

Thus briefly we have the whole manner and method of this transcendent Prayer , and divine exercise of Recollection : ( to wit , ( 1. ) To get into our retreat , ( 2. ) and there placing our selves on our knees ▪ ( 3. ) Twice every day , ( 4. ) to frame an act of pure Intention , ( 5. ) To examin our consciences , and produce acts of Contrition , ( 6. ) and Resignation , Then to ( 7. ) think on the subject of our prayer , ( 8. ) Leave off all discourses , and look on God by faith , ( 9 ▪ ) Carry God with us from prayer , and ( 10 ▪ ) lastly , put on Christ by imitation . ) Which is the short and secure way to divine union and Deiformity , being faithfully performed , discreetly practised , and carefully accompanied with profound humility , perfect obedience , and an absolute submission to our spiritual director , as shall be more fully deduced in the subsequent Maxims .

The sixth Maxim . That for this pure , perfect , and Transcendent prayer , no certain Rules can be prescribed .

THe ground of all Prayer , even purest , is ( as hath been said ) some mystery , some devout sentence , some vertu , or some jaculatory dart , &c. untill our affection be moved : Now if by continuall Introv●rsion and peculiar grace , our Wils are drawn incontinently by the simple view of our beloved Lord , it is needless to use this ordinary means .

When our affections are thus enkindled , they break forth into flames of love and aspirations . Then the heat increasing , our Prayer grows more inward , our sighs deeper , our love greater , our hearts more ardent in their desires of Union , which is active Contemplation : Wherewith our souls being overcome and drowned in t●eir lovers presence , leave him to speak , move , act all things with us and within us , and so we sleep in passive Contemplation , freed from all objects of creatures , and sweetly united by pure love to our Creator .

The degrees therefore of Prayer in generall are these . 1. Devout reading or mix'd Prayer . The degrees of Prayer , in generall , 2. Vocall Prayer . 3. Meditation or consideration . 4. When the affection is excited , Vocall aspirations . 5. The heat and light encreasing , mix'd ( partly Vocall , partly Mentall ) affections . 6. Then more still , abstract , and simple Prayer ; 7. After which , come's Active Contemplation . 8. And lastly Passive :

In which estate , we may and must leave all Rules , and help our selves by experience , and the ●●ght ●f Earth ; but especially by following and humbly obeying the internall motion and attraction of the holy Spirit of God ; upon whom chiefly depends the perfection of this great work . For further explication whereof ,

The seventh Maxim . That the Contemplative must be very observant of the divine visits , lights , and calls .

WE must take heed of tying our selves to any set forms of words , points , or methods of Mental prayer , after we have made We must ty our selves to no set methods , some progress in this practice of Recollection ; for this were directly to impede the free operation of Gods holy Spirit within us : When therefore we shall perceive our souls drawn from discourses to this higher exercise , we must humbly and readily relinquish our former hold , and give scope and leave to the divine invitation ; busying our selves no longer in our former fears and customs , but making use of such inward or outward expressions as fervent love will suggest and furnish us withall ; conforming our selves perfectly to God's will , and cooperating with his grace : yet so , as not to run before it ▪ which is the other extream equally hindring the divine Spirit 's intention . Wherfore a quiet ▪ indifferent , and industrious attention and correspondency ( still willingly giving way to Obedience , for fear of delusion , ) is the very best disposition to receive these heavenly visitations .

We must not then be troubled , But willingly quit our old customs . if we break our old customs to embrace Gods will : he is the end of all our exercises , and the end being obtained , the means must cease . O how many are called by God , who refuse and resist him , by tying their Spirits to this or that practice , and so bar him from elevating their souls to himself as he pleaseth . They are loath to leave God in their usuall Devotions for God in Contemplation : If they begin not their prayers thus , and thus end them they think they have done nothing and remain wholly unsatisfied . Thus they become proprietarians in their Wils , and slaves to their exercises ▪ and because they cast not themselves absolutely into the two arms of Gods will and love , they make small progresse in the way of solid perfection .

The eighth Maxim . That the only way to get true peace of mind , is to be totally Resigned to God .

REsignation , is a putting away of What Resignation i● . our own Will , and a placing of Gods Will in its stead : it is ( as it were ) a certain transfusion of our Wills into his ; and an uncloathing our selves of all desires , but only that God's holy Will be fully accomplish'd in heaven and earth .

Without this Resignation , we There is no true quiet without it . shall never find quiet in God nor our-selves ; and the way to attain to it , is , to receive all that happens , as from Gods holy hands , and to be content to bear it as long , and in what manner , and measure he pleaseth : Let us not be troubled ( under a false pretence of zeal ) at this place , that company , &c. For it is not that , but our selves who stand in our own light .

First then , let us seek God purely in all . 2. See him present in all . 3. Take from him all . 4. Return to him all . Let us be indifferent in all ; praise God in all ; bee quiet and content in all ; in sickness and health ; in light and darkness ; in peace and trouble ; in life and death : To be expell'd out of Paradise with Adam ; to lye full of sores and sorrows with Job on a dunghil ; to be forsaken by all with Christ on the crosse ; to bee poor , needy , naked , nothing ; being ever ready to say cordially cheerfully , and with an humble and habituall indifferency , Yes , O Father , yes , I will ; It pleaseth thee , it shall plea●e me ; well , good , best of all : So be it , my good Lord , for time and eternity , in this and in all things .

A soul thus resigned , can never be troubled with any cross or calamity , for she eys Gods Will and embraces his Providence in all occurrences ; nothing toucheth her , but only th●t his divine pleasure is not perfectly performed in her self and in all creatures .

If in her prayers , she be seiz'd with How to be resigned in desolations . drynesse , dulnesse , desolation , shee gratefully confesseth that state to be best for the perfecting of her spirit : She neither complains of , nor considers her inproficiency in her pious exercises ; for she comes not to prayer for gusts or graces , but to doe Gods will , to receive what he pleaseth , to suffer what ●e permitteth .

And because this Resignation is the Key of her true progress , she makes frequent and fervent acts thereof in this or the like manner .

Take my Will totally to thee , O Acts of Resignation . my God! govern it absolutely , and submit it perfectly to thine own : and because I cannot deliver it up , O my dear Lord , as thou desirest , take it from me by violence , cut off all impediments , break all my fetters for me , bring me forcibly , and bend me absolutely to a blessed conformity with thy Will and pleasure .

Let my whole employment in this life , be the practice of this point ! Let me neither think of pain , nor look upon recompense ; but resignedly behold thee , because thou art in thy self so good ▪ so great , so glorious , so amiable , so admirable .

I give up my Will , O divine Artist , to bee plung'd , purified , polished , hammer'd , filed and fired in the fornace of thy love ; O doe with it , and with me , as thou best knowest and pleasest : 'T is for this I now come to prayer , and for this only ; that I may be taught this happy lesson of denying mine own , and doing thy Will. Or thus briefly ;

Lord ! I put my Will ( and al● that concerns me , inwardly out wardly , temporally , eternally , ) int● thy holy hands ; dispose of all a● thou pleasest , and direct me in a● to doe thy divine Will.

Having made this act and oblation , let us reflect seriously upon what we have said and done ; and that in giving away our Will , wee have put the best pawn wee have into Gods hands , and out of our own power : let us then beware of so infamous and ignoble an action , as to re-take the gift so solemnly delivered , or to doe again our own wil in any thing whatsoever .

The ninth Maxim . That a Contemplative soul , must lay a solid groundwork to serve her in time of Desolation .

FOr no soul can in this life be alwaies elevated to the Divinity , and therefore will sometimes need a stay to rest upon , till she can take breath , and repair her forces in order to her higher soarings in Contemplation . This resting place , This gro●ndwork , may be Christs humanity . may most fitly be the Humanity of Christ , which is the very way and dore to the Divinity ; upon which ( when she returns to her self after she hath been absorpt into the divine light , ) shee may confidently rely and repose : And without this prop , the higher shee ascends , the lower will be her fall back again .

The tenth Maxim . That in this high Exercise of Recollection , the three Theological vertues , Faith , Hope , and Charity , must perfect and possess the three powers of our souls , Vnderstanding , Memory , and Will.

IT is , in the first place to be observ'd , ( as an undoubted truth ) that a foul cannot ( in this life ) bee united to God immediatly by her understanding , memory , will , imagination , or any other sense , power , or faculty whatsoever ; but only by the means of Faith in her Understanding , by Hope in her Memory and by Love in her Will .

These three vertues must therefore Read F. Cisnerius . ch. 65. be introduced , ( by our cooperation with the divine grace ) into the said three powers of our souls , in the purest and perfectest manner that is possible , if we will arrive at the height of divine Union . 1. Faith , must so possess our Understanding , as to deprive it ( for that present ) of all other knowledge than that of God only . 2. Hope , must blot out of our memory all images ▪ and thoughts of possessing any thing , but God only . 3. Charity , must uncloath our Wills of all affections , joys , contents ▪ satisfactions in any thing , that is not God only : For Faith , tels us of things which cannot be understood by naturall light and reason ; Hope , looks upon such things as we have not , hold not , possesse not ; and Charity , retires our love from all creatures , to employ it all , on our Creator .

The three powers therfore of our soul , must bee perfected by these three vertues ; our Understandings , must bee informed with this pure Faith ; our Memories uncloath'd of all possession by this pure Hope ; and our Wils fill'd with divine affections by this pure Charity ; Thus refusing , denying , and emptying our whole souls , of all that is not this perfect Faith , hope , and charity .

In this divine practice is found an absolute assurance against all the subtle snares of the devill and self-love ; for a soul which is thus entirely denuded and stripp'd of all active knowledge , poss●ssion , and love of things created , must needs remain in God , in a certain tranquillity , passivenesse cessation , sleep , annihilation , absorption : so that there can nothing be found out of God , for Satan , sin , or sensuality to attempt against .

But to facilitate the intelligence and practice of this high matter , ( upon which foundation stands the whole edifice of this holy Recollection and divine Union ) let us particularly deduce and exemplify , how the Understanding is to bee placed in pure faith , the Memory , in pure hope , and the Will in pur● charity .

The eleventh Maxim . That our Vnderstandings mu● be setled in pure Faith .

THe practice of this point , is thu● F. Cisnerius ch. 28. Having conceived some myster● of our Saviours Passion , or the like for the subject of our prayer ; we ruminate a while upon it , not ● much to admire our Lord Jesus , a● imitate him ; and we desire to know his vertues , that wee may practi●e them in our own particular , by hi● perfect example .

Then we make an Act of Faith An act of Faith . saying ; I firmly beleeve that this my suffering Saviour , is not only a man , but also my Soveraign Lord God : I beleeve that he being Almighty , submitted himself to Pilat , being the creator became a creature , being immortal became mortal ; and that in as much as he i● God , he is with me , within me , without me , about me , above me , beneath me , and so in all creatures which have a being .

Afterwards , we speak further to our Saviour ; O my dearest Lord and lover , Teach me now my lesson , that in requitall of what thou hast done for me , I may keep thee company in thy sufferings .

And then we quit all discourses , thinking we have no understanding at all left , and looking on our sweet Saviour only by Faith , which hath this property ( says S. Thomas ) to S. Tho. of Aquin. elevate the soul to God , and free it from all creatures : For so long as there are discourses in our Understanding , images in our Memory , joys or tenderness in our Will , these powers have not pure God but sensible things for their object ; because God being above all sensibility , must bee found without all creatures ; and consequently if we can be totally abstracted from all things created , we shall infallibly lay hold on our Creator .

'T is therefore impossible ( say's St. Denys . the divine S. Denys ) to be truly united to God ▪ unlesse we leave all materiall operations , both in sense and in spirit ; that is ▪ unlesse wee lay aside all senses , all discourses , all imaginations , and all waies of humane wisdome : Till wee can doe this ▪ let us not think to become perfect Contemplatives .

The twelfth Maxim . That our Memories must bee setled in pure Hope .

WHich is done by forgetting all things created ▪ heaven , earth , our selves , all ; & being wholly taken up with God , and absorpt in the Divinity . So that by a simple remembrance that we are with God , ( without looking back to reiterate the same reflexion ) we repose and slumber sweetly in him ; staying upon no image whatsoever even of our Saviour himself ; for as he , ( in as much as concerns his humanity ) , call'd Joh. 14. 6. himself the way ; so he thereby insinuated , that we were not to remain in the way , but to march on to our ways end , which is his Divinity .

No mervail then , if we find in The doctrine of myst●call Divines explicated . the prescripts of mysticall Divines this doctrine ; That to arrive at the height of Contemplation , we must leave off all sort of Meditation , though it be on the life and death of our Lord and Saviour ; because in all Meditation , there is ever something that is sensible to which nature applying it self , hinders our souls from soaring up to the fineness and quintessence of Contemplation , which is ( and can be ) only a pure , spirituall , and insensible thing .

'T is true , that the consideration of the life and death of our loving Saviour , is a most powerfull means to mount up to this contemplation of his Divinity ; but let us not make that the end , which is but the means and way to it .

The thirteenth Maxim . That our Wills must be setled in pure Charity .

THis is done , by withdrawing it from all sort of Joy proceeding from any natural , supernatural , or moral good .

Joy , is a certain content which our wils take in somthing we prize ; How all Joy is to be quitted and this Joy is either Active , when we may leave it ; or Passive , when it is not in our power to quit it .

Now , to take Joy and content in naturall goods , as , health , wealth , friends , &c. Or , wit , sagacity , discretion , &c. Is a plain vanity .

To joy in moral goods , as in the exercise of vertue , &c. Is to imitate the Pagan Philosophers , who lov'd vertue for vertu's sake ; and made that their end , which is only our way to it .

Supernaturall goods , are either the gratuite gifts of God , as the working of miracles , &c. And we must uncloath our wills from any Joy proceeding from these prerogatives , since they may be conferred upon reprobates : Or they are such goods as have relation to sanctifying grace , as Faith , &c. Which if they are not accompanied with perfect Charity and final Perseverance , are nothing worth ; and nothing , can be no true subject of joy .

We may here take notice , how little reason some persons have to be troubled , because they have not these extraordinary gifts ; when as they may be rather impediments , ( if ill used , or over-much adher'd unto ) than helps to divine Union : For ( says S. Denys ) , all these things are S. Denys . not God , but only some effects of his favour , ordered by his providence to indear us in his love .

Thus the three powers of our souls , Understanding , M●mory , and Will , are to follow their three objects , Faith , Hope , and Charity : Now our Lord is our loving Master , to whom we must have continual recourse , and who seeing our longing desires and diligent indeavours , will infallibly instruct us in the particular and unexplicable ways of this divine and perfect Contemplation .

The fourteenth Maxim . That this Exercise of Recollection and Annihilation , is the short and secure way to divine Vnion .

FOr a soul which is truly humbled and annihilated , hinders not at all Gods holy operation within her , but leaves her self in his hands ( not at all relying upon any discourse or imagination which is coined in her F. Cisnerius ch. 29. own mint ) , as a child in his mothers arms , who corrects it , cherishes it , washes it , and orders it , as she pleaseth : And must not this needs be the shortest , nearest , surest and most proportionate way to divine Vnion ? For before God created us , we were either nothing at all ; or we were in Gods Ideal being ; and so were God himself , because all that is in God is God ; now his divine Majesty gave us our present being , and we losing our selves , because we abused this our being , have no better way to regain our selves than by a no-being ; that so we may come to be that which we are not , by denying that being which we are . O secure annihilation ! What can hurt that which is nothing ?

If we thus leave our selves will-less , self-less , being-less , we sodainly become plunged into the increated being of God , and living in him only by Faith , Hope , and Love , our enemy ( as is already said ) finds nothing to lay hold on , because our annihilated souls are no where but in God , where they are securely covered and protected under his wings ; and who is obliged , ( if we may say it ) , to be our bulwark of defence , against all assaults of our enemies .

The fifteenteth Maxim . That all sorts of people may safely addict themselves to this holy exercise of Recollection .

'T Is true , that this way of Prayer is delicate and slippery , for Beginners to tread in . Yet if they will faithfully observe those few necessary precautions here prescribed , they will find ( to their unspeakable comfort ) , that most true in themselves , which experience hath proved F. Cisnerius ch. 22. to be true in others : who though deeply ingaged in worldly vanities and affections , falling seriously , resolutely , couragiously and humbly , upon Divine Contemplation and Recollection , became , ( after some time employed in purging their souls from sin , and setling themselves in vertue , according to counsell and obedience ) , quickly truly , and totally changed ; and were conducted , ( as it were by a nearer cut ) , without pains and tediousness , to higher perfection , than by the ordinary wayes of discoursive meditation they could in long time have attained .

For this is most certain , That If we use our ende●vors , Go● always gives us his grace . God denies not his grace to them , who do what ly's ●n their own power . Now any one of us ( being assisted with Gods grace , and a good will ) , may do this which follows : 1. We may purge our souls from sin , by Confession , contrition , satisfaction ; the means ordained by God and his Church . 2. Resigne and give up our selves , and all that we have , are , and can , to Gods Divine Majesty . 3. Adore him in spirit and truth , and present our selves before him , as his poor , needy , naked creatures . 4. Abstract our Vnderstandings , Memories , and Wills , from all objects and images of creatures , though never so good , high , and holy . 5. Enter into the obscurity of Faith , hope , and love , and leave our souls , as it were , sleeping and swallowed up in the abysses of the Divinity . Finally , all we have to do , is briefly this ; We must leave our houses empty , that our Lord and lover may take full possession : and then we may assure our selves , that at the very instant , in which our dear Lord shall find our hearts vacant , he will enter presently into them , inhabit them , instruct them , and shew them how sweet he is to those souls , which Lam. 5. 25. truly seek him .

Let us but persever constantly , and couragiously , in this pious practice , and we shall soon perceive our unspeakable profit and progress : and though it seems to our selves , that we perform it with much impurity and imperfection ; yet our continued endeavours , enabled with Gods concurring grace , will speedily raise us up to divine Vnion .

The sixteenth Maxim . That outward Observances are helps in the practice of this Exercise .

ALl externall practices , duties , and mortifications , as fastings , Read F. Cisner●us ch. 68. disciplines , retirements , vocal devotions , &c. must be directed to further our internal conversation with God , and to help us in the acquisition of solid vertue and divine Vnion : for else they will but puff us up , and make us proud of nothing ; profiting little , with much labour .

Yet we must be wary of offending against the least ordinance of We must not offend against the least ordinance , &c. the Church , order of the House , or disposition of our Superiours ; we must be conscientious , careful , and punctual in each ceremony and constitution ; omitting nothing upon pretence that it is no great matter , not commanded under sin , or not much conducing to our spiritual advancement : For this is a token of an ignorant , unfaithful , or indiscreet spirit . Gods will , is as well in little as in great things ; and who so is careless in small matters , will soon fail in higher .

The seventeenth Maxim . That Prayer for others is best practised by a general intention .

WE are not lightly to promise We must not lightly promise , the performance of particular Prayers for others , either living or dead . This sort of charity , hinders , diverts , and dissipats our souls ; breeding multiplicity , when as one thing is only necessary . We must therefore omit all such obligations , as may renew old affections ; and Nor oblige our selves to pray for others . labour to forget and forsake all , that we may more purely adhere to one , who is our all in all : wherefore let this generall , vertuall , and cordiall intention , suffice for all cases of this nature .

First , that we desire to be partakers of all prayers , sacrifices , and merits of the whole Church militant and triumphant , as far as God shall please and we need . Next that we intend to pray for all , ( and especially for them who have desired it , or to whom we stand any way ingaged ) , as we do for our selves .

And this without any personall reflexion , is more profitable to our friends , and less prejudiciall to our selves : All which is to be understood , when no peculiar promise , occasion , or circumstance , induceth a speciall obligation and performance .

The eighteenth Maxim . That all vertues are best practised by addicting our selves to Contemplation , or this internal Exercise of Recollection .

THe chief way to practise vertue , and prevent temptations , is not by a direct and formall reflexion upon them , which imprints images in the soul , and averts her from attending purely to God in her interiour : But by a vertuous and vigorous The practice of all vertues in contemplation . binding of her will to God : for being thus seriously and sweetly intent to him only , she can by a happy disdain forget and pass over , or through , all occurring d●fficulties ; and so behave her self orderly and discreetly , as to content both God and man .

Now that all vertues in particular are thus most excellently practised ; it appears , first in Faith : Whereof Of Fa●th . we are taught to make a lively Act in the entrance to this exercise . And what way can this vertue be more heroically put in use , than to have our souls lifted above all sensible objects , all discourse , all humane wisdom ?

Hope is here practised : for we Hope . ly prostrate at Gods feet as poor beggers , hoping to obtain his grace in order to the performance of his Will ; and expecting all good from his meer mercy .

Here also our Love is exercised : Charity . because our Will covets nothing but to content our Creator , and rests separated from all that is not himself ▪ for the sole love of him .

Here is the pract●ce of perfect Resignation . Resignation : for we wish neither quiet nor disquiet , glory nor infamy , pleasure nor pain , but only the fulfilling of Gods Will , and a desire to be left in what state he best likes .

Patience , must be here necessa●ily Patience , practised , in respect of the crosses and contradictions suggested by So called by Thaulerus . sensuality in this afflicting exercise .

All sin is here destroyed ; For that is an aversion from our Creator , and a conversion to creatures : but Destruction of sin . here ( by means of perfect Faith ) we remain ( as it were ) agglutinated to God , and governed by his inward grace , which stills all outward motions , stifles all concupiscences , and makes us unknowing and forgetfull of our selves , and all things created .

As for Mortification it is here Mortification . S. Greg. the great . practised in a high degree : For he that tasts the sweets of the Spirit , growes soon disgusted with all carnal delights ; here the flesh is totally supplanted , and the senses quieted ; for the eyes see no outward object , rhe ears attend to no noyse , rhe tongue remains silent , the understanding contemns all curiosities , the memory drawes a curtain over all images ; the will is disingag'd from willing or nilling any thing ; finally here is an entire destruction of all sensuality .

Obedience is perfectly practised , Obedience . because the wings of discourse are clip'd , and the understanding captivated by Faith .

Humility can no where more Humility . appear , than when a soul is so annihilated , as to trust neither little nor much to her-self . O Rich nothing ! What spirituall mines , what Masses of treasures doth a soul find , that hath thus happily lost her self in her loving Lord ?

Adoration , sacrifice , devotion , and Adoration and al acts of Religion . all acts of Religion , are here effectually practised ; & in a word , if we wil be perfect , ( sayes Thaulerus ) , we must learn this abstraction , that is , this suspension of discourse , and silencing all the workings of Fancie , understanding , memory , will ; leaving our souls to the absolute conduct of our Loving Lord , according to the doctrine here delivered ; which is the short and secure way to make all our actions divine and celestiall .

Some examples for the practice of this divine way of Prayer .

1. Receiving the Blessed Sacrament , Examples . How to communicate . I say to my heavenly guest ; My God , make me partaker of these sacred mysteries , that my soul may enjoy the effects for which they were by you instituted : Then being secured by my act of Faith , that I have received his body , blood , soul , divinity , &c. I settle my self in this holy idlenesse and abstraction before described , and remain silent and recollected , hearkning what my dear Lord will speak within me .

2. So when I have taken some point of my Saviours Passion for How to pray . the subject of my prayer , I say ; O my Lord , communicate to my soul what you endured in this mystery , to the end she may enjoy those effects , for which you suffer'd it , &c.

3. In like manner , when I goe to How to take our rest . take my rest , I say ; Silence my soul ! for our God is here present , with us ▪ and within us : and in this verity , Recollecting my self in him , I rest all night in prayer ▪ ( or at least , my Lord allows it me as if I did ) , because my soul covets to continue in the same happy abstraction recollection , and annihilation ▪ during the whole time of sleep .

4. Thus a vertuous , introverted , And doe all things to God's glory . 1 Thessal. 5. 17. and recollected soul , doing what lys in her to rest alwaies in her Centre ( which is God , ) may follow and fulfill the Apostles counsel , which is , to pray continually , and doe all things , ( even her naturall and necessary actions , of eating , drinking , sleeping &c. ) to Gods glory ; and these pure desires and intentions , render them all meritorious .

Some further advices for the practice of this pure Prayer .

1. Before we thus recollect our selves in God , we may make what The first adv●ce . acts we please ; but after wee are entred into it we are to remain still , quiet ▪ silent insensible , unmoveable as a stock to be fashioned , or a stone to be carved , according to the heavenly workmans design : we must leave our selves entirely to be moved and managed , as best likes our great Master , who both knows what bee our necessities , and how , and when , to supply them .

2. We must take speciall notice , The second adv●ce . That as all Arts have their proper tearms ; So this sacred science of Mystical Divinity , hath its peculiar phrases and expressions : Divine matters may not bee handled according to the manner and method of School subtilties ; but are to be represented only with simplicity , piety , and a holy liberty of words , which Contemplatives make use of , without metaphysicall questions and arguments .

When therefore we find in St. How to understand mysticall writers . Bonaventure , Eschius , Thaulerus , Rusbrochius , Blosius and others , That a soul divinely and intimately united to God , doth clearly see and experience what shee obscurely beleeved by faith ; we are not to infer , Read Cisn●rius ch. 29. that shee therefore loseth her faith in this life ; for this Mysticall experience takes not away our faith , but fortifies , comforts , an● clears it .

So when it is usually said b● these spirituall writers , That suc● a degree of Contemplation , of vertue , or of pure love , is the very t● of perfection ; It is not meant , tha● a soul which is ascended thither can climb no higher in this he● exile : for that highest degree o● perfection hath a latitude of many degrees of grace ; whereby a soul may still encrease in sanctity , and ascend each moment to a nearer vicinity with her Creator ,

When likewise we meet with this doctrine , A soul arrived at Union and Transformation , carries her self passively , she acts not but suffers , God doth all within her , &c. We are to understand , that such a soul doth very little or nothing in comparison of what she did in her former discoursive exercises ; because she here in this state , finds all done in an instant ; and therefore leaves those painfull employments , to repose sweetly in a kind of holy idlenesse of Contemplation and Union with God ; which pacifies all her senses , silences all discourses , and lulls all her powers asleep with his charning love and ravishing presence : All which notwithstanding , she remains still here actually loving and looking on her Lord , and consequently is not totally idle , but is in cooperation with his grace .

In this sense , St. Denys said ; The S. Denys . Ch. 7. de div. nom . Soul of Blessed Hierotheus was heightned to such a Union with God , that it sufferd more than it acted , because in this passive contemplation , the soul follows not her accustomed operations : as wee see our Understanding works not so much , when it receives its aliment from a higher knowledge , as when it gets it by constrained and laborious discourse ; nor our Will in like sort , which commonly follows the motives proposed by the Understanding , to which it is united . The 3. advice , of the practice of ●aith , Hope , and Charity .

3. That which is most important in this exercise of Recollection , is the practice of Faith , Hop● and Charity : For by the Act of Faith , all our knowledge is annihilated ; by the act of Hope ▪ all ou● worth is evacuated , in denying ou● own forces and relying meerly o● Gods assistance ; by the act of Charity , all our wills and affections ( which are not God , in God , for God , ) are abandoned : So that by these three Acts the whole ma● is drowned , suppressed , stifled ; and consequently our enemy the Devil finds nothing at all to lay hold on , nor any way open for his entrance into our annihilated hearts ; but is constrained to return alwaies foiled and ashamed of his ineffectuall efforts .

4. Beginners in this exercise , The fourth advice . For Beginners . must vigorously apply themselves unto it for some time , till use and experience fashion them into a habit of recollection ; they must therefore in the first place , carefully cleanse their interiour from all objects whatsoever and then lock up themselves wi●h God in this inward retreat : for as in vain wee shut our dores and windows ▪ if the thief bee already hid in our house ; so the closing of our senses from exteriour objects , furthers little or nothing , if in our interiour there lurks any thing which is not God .

5. In all our vocall and mentall The fifth advice , of our attention to God . devotions , our chief aym must be Attention to God : There are three sorts of attentions . 1. To the words , which is good . 2. To the sense , which is better . 3. To God , ( who is the only end of all our prayer ) , which is best of all . Let our S. Tho. 2. 2. q. 83. a. 13. thoughts therefore abstract from all created objects though never so good , and fix stedfastly upon the increated and essentiall goodness . This is the main thing wee must aspire to during the whole course of our life , not only in our prayers , but in all our practices , To bee more attentive to our Lord and love , than to the action we have in hand : This is the Philosophy of perfect lovers , to live more truly where they love , than where they breath .

6. It is not here intended ( by The sixt advice . the precedent doctrine ) , that a soul should not at all meditate upon the That from Meditation we must rise to Contemplation . subject or theame of her prayer nor chew it first by attentively considering it : No , this is not disswaded but counselled : Only we add , th● assoon as affections are sufficient● kindled , and that our elevated sou● can procure to put themselves upon the aforesaid abstraction , recollection , and contemplation , they presently embrace it , and leave off all discourses which are proper for Schools & Sermons , not for Prayer and Contemplation : It sufficeth us therefore to remember the mystery , apprehend it throughly , imprint it deeply in our hearts , and then to observe the prescribed order : For when one hath sufficiently heard and understood what can be said for his good , he needs neither hear nor speak more of it but presently fall to practise : In this case to hearken after new things , seems more tending to satisfy curiosity ▪ than to the increase of inward vertue as he that eats before he hath disgested his former meals ▪ nourisheth bad humours , but nothing betters his own bodily strength .

7. When therefore any distinct The 7. advice . That we must stay upon no objects or images . notions , forms , or images , intrude themselves into our memories , let us not stay in them , but return amorously to our Lord present within us , think no more of all those varieties , than is absolutely necessary for the knowledge and performance of our duties . The best way therefore to increase our inward strength of spirit . is to work couragiously and suffer patiently in silence and solitude , forgetting all creatures , unkowing all objects , transcending all humane events and accidents . What though the whole world perished ? though the frame of heaven and earth were dissolved ? What is that to t●ee ? follow thou thy Lord and love . For indeed he that hath his mind diverted and The 8. advice . How God is to be proposed to our understanding , in an eminent and Negat●ve way . distracted with such fancies in prayer , is little attentive to Gods presence .

8. As concerning our Vnderstanding and Will : We are to take notice , that when the Vnderstanding proposeth God to the Will , as just , wise , powerfull , or under an● particular attribute ; the Will is elevated by that sight alone ; and so that act of love is limited lock'● up , and less perfect , than if God were proposed under a most eminent way and as the supream being , surpassing infinitly all that can fall within the verge of humane conceptions in this life . Though therefore the Vnderstanding may and can propose some positive and particular conception of God to the Will ; yet it is far better , and of higher perfection , to do it in common , confusedly and negatively : for our truest knowledge of God , S. Greg. the great . l. 5. moral . c. 26. is to know that we can fully know nothing of him . This is to know by ignorance ; and it is signified by Elias , covering his eyes with his cloak when God passed before him ; because all our knowledge is disproportionate to God , and therefore we must shut our eyes , totally ▪ if we will contemplate him perfectly .

O holy ignorance ! What Pesant Read Cisnerius . c. 28 is so simple , what Soul , ( indued with ordinary capacity ) is so sensless , as not to conceive , and comprehend the easie art of this excellent manner of Prayer : for having been admitted to Faith , and adorned with the gifts of the holy Ghost , in baptisme , she hath all that is required to make her capable of this Contemplation . We deny not , but that she stands in need of Gods special assistance to elevate her to this height ; for this Maxim is always presupposed ; That God concurs to humane acts , as the first cause , and to supernaturall acts , as the authour of grace . As for passive or infus'd Contemplation as it is altogether supernaturall , so it is totally Gods work : and this we possess when we See S. Aug. l. 19. c. 2. de civit . Dei . The 9. advice . To take and make use of what is most to ou● spiritual purpose . cannot at all meditate , and yet persever in this holy amorous , and negotiative idleness .

9. If what is here set down for the practice of this Prayer , seemes intricate or tedious to any one ; let such a soul make choice of that she conceives expedient for her comfort , and leave the rest : for it is not intended that she should be tied to this or that way but only that she should be convinc'd and confirm'd in this truth ; That to behold God with a sim●le understanding ( which is the same thing with active Contemplation ) is more pleasing to him , and profitable to her self , than to seek after him by the sublimest di●courses .

Retire therefore ( ô contemplative souls ! ) from all sensible and intelligible objects ; and recollect , abstract , annihilate , and lose your selves in God : for there ( even in the most refined conceptions ) , your enemy may find ground to pitch his nets but here you are in sanctuary and safety where he can never reach or touch you : Here , and here only in this silence from all discourses ; in An exhortation to Contemplation . this solitude from all creatures ; in this idleness from all action ; in this retrait into the Divine Bosom ; in this resignation and conformity to Gods will ; you may taste his sweetness in it's proper source : here and here only are full and overflowing measures of delight . Created pleasures scarcely reach the soul before they are consumed in the senses ; and therefore can never quench our inward thirst after God : 'T is he alone is capable to content and quiet us , who is our first beginning , and our final end : And who so dives into this truth , will make higher account of one crum of this contemplation , than of all earthly crowns and kingdoms .

The nineteenth Maxim . That corporal austerities , must be alwayes subject to obedience .

AUsterities , are somtimes necessary , somtimes obligatory , and somtimes dangerous .

1. By necessary austerities , are Austeritie● are either 1. Necessary , meant the restraint of our senses , tongues , conversation , self-will : and in this sort of mortification , there is no danger of excess .

2. Those austerities which are 2. Obligatory , commanded , must be preferred before them which are voluntary .

3. Corporal austerities are most dangerous 3. or dangerous . & least profitable , when performed by order of our own Will , without entire submission to Superiours direction , for these are more worthy of reprehension , than praise .

But the chief austerity of life , consists in the continuall application of our selves to interiour recollection , The chief austerity is continual Recollection . introversion , and contemplation : For here we perpetually chain up our thoughts , yoke all our senses , reform our appetites , correct the disorders of our passions ▪ regulate our actions , shackle our Wills , and admit nothing into our souls ▪ which may retard or trouble their totall tendance to their Lord and lover : So that in the opinion of all spirituall men , this is the most rigorous mortification , and most meritorious way of doing penance . For what is this continual prayer , but an absolute bondage of the whole inward and outward man ? since we may not tast , touch , will , do , any thing we have a mind too . And though this blessed slavery may bring us in time to a heavenly tranquillity of life ; yet the due and dayly practice of this denial and death of the Will , doth so extenuate our truly mortified bodies , that they rather need somtimes to be cherished , than to be any further punished .

The twentieth Maxim . That Contemplatives must alwayes have the seven verities , ( which concern the ●ivine nature , whereupon all Contemplation is grounded ) , either habitually , or formally in their memories .

1. THat God is an eternal being : 1 God is an Eternal , he hath ever been , and ever will be , and 't is impossible for him to be otherwise .

2. That God is an interminable 2. Interminable , being : he so fills and penetrates all things , and all places , that his being borns them , and not they him , who is an infinite fullness .

3. That God is a simple being : 3. Simple , he is all in all creatures all without them , and all in each part of them ; because having in himself no parts by reason of h●s infinit simplicity , he must necessarily be with all his perfection , wheresoever he is .

4. That God is an unchangeable 4. Vnchangeable , being : he can neither change in respect of place , because he i● every where ; nor in respect of time , for he is eternal ; nor in what concerns himself , by reason he is an infinite perfection ; and therefore there is in him nothing superfluous to reject , nor defective to repair .

5. That God is an independe●● 5. Independent , being : All things depend on him , live in him , are conserved by him ; and all being is ordained to the glory of his bounty , whence they had their beginning .

6. That God is an all-suffici●nt 6. Al-sufficient , being : he remedies all that is amiss , supplies all that is wanting , communicates all that is good , satisfies all desires , without the least diminution of his own infinite perfections .

7. That God is an incomprehensible 7. Incomprehensible being . being : no created understanding can comprehend what God is ; All our knowledge is too silly and short to reach his heights ; yet our spirits are dilated by the light of Faith ; and though our Creator may not be comprehended by the creature , yet he may be known by whom he pleaseth , when he pleaseth , and as much as he pleaseth .

These verities , and other infinite perfections of God , give light to our dark and weak understandings , in order to the knowledge of his Sovereign Essence .

The 21. Maxim . That Jaculatory Prayers , are the nearest dispositions to Contemplation .

IF a soul finds great difficulty to This is the doctrine of S. Bonaven ▪ circa finem myst . Theol. unwind her self from worldly imaginations , and to apply her self to God by recollection ; let her content her-self in breathing forth heartily these or the like short words : [ O my Lord , when shall I love you ? When shall I embrace you ? ] Let her repeat them affectionatly and perseverantly , and she shall sooner be inflamed with divine love , than by the subtle consideration of the greatest secrets of heaven : for 't is the Will which unites us to God , not the Vnderstanding .

These acts of the Will , are the spiritual wings of the soul to lift her up & unite her to her beloved obiect , they are short , sharp , and swift darts and desires , shot by our burning hearts , and reaching heaven in an instant . Our forefathers the Saints frequently Read the 10. collation of John Cassian . c 10. used them , and most highly prised them : for being short , they trouble not the memory ; being fervent , they rowse our dulness and dryness to affection and devotion ; being frequent , they still renew our attendance to Gods presence , and put us perpetually in mind of our duties .

The practice of this exercise , is Read the Spiritual Confl . ch. 13. n. 12. to take occasion from all objects , actions , and accidents , to pray ▪ and praise God Do we eat ? let us give God thanks . Do we walk abroad ? Let us praise him who produced all things which we behold , from the abyss of nothing . Do we look up to heavens beauty ? Let us admire the Creator in his creatures ? &c. Have we sinned , or are we tempted ? Let us lift up our hearts to God , and say , O Lord , permit me not to fall and offend thee . To dy ? alas , I am content when thou disposest : but to sin ? O pr●serve me from this disaster ! Other times let us burst forth into aspirations of love ; as My beloved for me , and I for him . Of Resignation ; as , Not my will , ô Lord , but thine be done . What do I desire in heaven or earth , but thee , ô my God . Of pure intention ; as , 'T is for you , ô my God , that I fast ; 't is for your sake that I obey my Superiour ; 't is to please you that I study , work , pray , &c. Your will , ô Lord , is mine ; your content is mine : I have no other I or No , but as you will or will not ; all my pleasure is only to please you , &c.

This rule is to be observed , that An observation . though all jaculatory prayers are good yet those are best , most profitable and powerfull , which our hearts , ( moved by God ) , conceive of themselves , though they be expressed in words never so plain and simple .

Nor is there any need of much variety of aspirations ; for one onl● word , being often and amorousl● repeated , may serve for many days when our souls find therein gu● and profit , and speak unto him whom they look upon as presen● with their eys of Faith .

This exercise is most easy , and most efficacious : and they who shall piously persever in it , sha●l soon find their hearts inflamed with God's love , and changed from all worldly affections .

The 22. Maxim . That the Presence of God , is the great exercise of Contemplatives , and the shortest way to divine Vnion .

THis exercise is called great , because Why call'd the great exe●c●se , God himself taught it in the worlds infancy to his faithfull servant Abraham : I am thy God , ( saith hee ) , and thy protectour , walk in my presence , and thou shalt be perfect .

It is called the shortest way to And shortest way to union . divine Union ; because it is a summary of all the exercises of prayer , and which alone will conduct our souls to the hidden treasure of perction , and replenish them with those celestiall riches , which our loving Lord is wont to communicate to his dearest friends in this life .

God is present in severall manners How God is present in divers manners . according to our understanding :

1. He is every where present by his essence ; which being infinit , cannot bee contained within the limits of any place .

2. He is every where present by his power : He moves the heavenly orbs , fixes the earth , governs all his creatures , &c.

3. He is particularly present in heaven , by the demonstrations of his glory .

4. He is specially present in holy places , by grace , benediction , and readiness to hear their Petitions , bless their persons , and accept their sacrifices of praise , who shall there unanimously meet to present them .

5. He is especially present in the hearts of his holy people , by the inhabitation of his holy Spirit .

6. He is especially present in the consciences of all men , where he sits as witnesse , and judge of all their actions , good and bad .

For the practice of this exercise Seven similitudes for the practice of Gods presence . of Gods presence , we may help our thoughts with these seven similitudes , stirring up in our souls an ardent desire to feel the like effects of his Al-present Majesty .

1. How the soul is in the body ; all in the whole , and all in every part of it , moving , animating , informing all ; giving it life , beauty , &c.

2. How the meat we eat is disgested and changed into our substance , &c.

3. How a little worm lying in the warm Sun-shine is environed about with the beams made bright , hot and as it were , burned and inflamed &c.

4. How a black coale amidst a great fire , is ignified , all on fire , and well nigh all fire .

5. How a little piece of paper , is pearced through with oyl falling on it ; which by degrees dilates it self all over , that the whole seems rather oyl than paper .

6. How a small quantity of water in a vessell of wine , is swallowed up , lost changed , annihilated , and turned into wine .

7. How a sponge in the midst of the Ocean , is all compassed within and without , absorpt , imbued , possessed , and as it were , inebriated with water , &c.

O that we could alwaies have S. Augustin . de verbis Domini c. 3. this actuall faith and thought , that God stands a present witnesse and judge of all our doings ; that if we goe forth he spies us ; if we goe in he sees us ; if we light the candle he observes us ; when wee put it out , he also marks us ; should wee not behave our selves as becoms so holy a presence ? should we not be very impious and impudent to give up the reigns to sin , and sensuality ?

O that wee would alwaits ruminate and remember this reall verity , That God is the great eye of the world , watching over our actions ; an ever-open ear , to hear all our words ; and an unwearied arm to crush sinne●s into ruin how speedily would sin cease amongst us ? how soon should we obtain an habituall fear and reverence of God ? What greater ingagement can wee have to walk unblameably , than to consider wee act before that judge , who is infallible in his sentence , Boetius l. 5. de consola . all-knowing in his information severe in his wrath , and powerfull to inflict punishment ?

This perpetuall eying of God ▪ is properly a building to him a Chapell in our hearts , into which we may securely and sweetly retire in the midst of all worldly varieties . This is to walk with God ▪ ( as Enoch did ; ) and to be in continuall conversation with the Divinity .

A more sublime way to practise Gods presence : is

To look alwaies upon him without any discourse , by a simple act of lively Faith : not to question how , or in what manner he is present ; nor to A h●gher way to pract●se Gods presence . fix our eys upon his inaccessible splendours ; because it is yet nigh● for us , we are but travellers , and we must expect untill the bright day of eternity shine upon us and shew him unto us as he is in himself ; we must not think here to behold him , but be content to beleeve him present with us and within us , and that we live , move , and have our being in , and by him .

In this manner of practising God's presence , it is not needfull to form any conception , or representation of God ; as that he is here by us , or in any designed place , or in such a form or figure : for wee speak here of the presence of God as he is God , which excludes all these imaginations : And therefore it sufficeth to behold him only by Faith , simply beleeving that he is here and in all places , that he fils the whole universe , and each corner and creature therein contained S. Augus● . and that he is more inward to us than we are to our selves .

The 23. Maxim . That Humiliation is a relique of Gods love .

WHen any occasion is offered us , of humiliation , abjection , or mortification , let us not examine , how , whence , or from whom it comes but joyfully accept it , embrace it ▪ and kiss it , as a rich relique , and royall token of God's great love and favour towards us : Let us force our sensuality to swallow it down and disgest it ; for though it be bitter , it will purge and perfect our spirits .

The 24. Maxim . That Humility is the solid ground-work of all Spirituality .

WE are to grave this necessary lesson , not only upon our Oratory , and in all our books ▪ but upon the very dores of our hearts , and in the depth of our souls : Learn of me , who am meek and humble-hearted , Christ's lesson , is humility . Mat. 11. 29. and you shall find rest for your souls . O sweet Saviour ! O meek and mercifull lamb of God! teach me this lesson , which I stand in such need of . Oh , that I could perfectly practise it ? How purely and peaceably should I both live and dye ? Meek and humble spirits converse together like mourning turtles , like innocent lambs , and like corporall Angels , turning the blessed family where they live , into an earthly Paradise , &c.

In the externall practice of this vertue , wee are to observe chiefly these three degrees .

First , to forbear , forgoe , deny , Three points for the externall pactise of humility . and submit our own judgements , heartily , humbly , and really , not only to our Superiours , but also to all others , casting our selves at their feet , yea and under their feet to be troden on as dust and dirt : And this , as near as may bee , for Gods sake .

Secondly , not to care what others say or think of us ; which point , which that other , Of not medling with what concerns ●● not , will soon bring us unspeakabl● peace and purity ; thinking alwaies with our selves ; What is that to thee ? follow thou thy Saviour .

Thirdly , to get a habit of patience , condescendence , yielding and being silent , in all occurrences and contradictions .

In the internall practice of humility , we are also to observe these three degrees .

First , to confess and acknowledge Three points for the internall practice . our selves more wretched and wicked , impure and imperfect ungratefull and unworthy of all grace and favour , than any soul created .

Secondly , to be glad that others treat us for such , as we really take our selves to be ; and repute us forlorn and forsaken creatures , unworthy of all company and comfort .

Thirdly , to dye utterly to our selves , and be totally mortified in our appetite● and desires renouncing absolutely all propriety , and self-seeking : These short words , contain infinit perfection .

And to move us powerfully to the prosecution of this vertue , we may thus question our selves :

1. Doe not all things humble Motives to humility . themselves to serve me , both in heaven and earth ? The Saints to pity me , the Angels to protect me , the Mother of God to remember me , th● Son of God to redeem me , and God himself to remain with me , reign within me , comfort me in my prayers , feed me in Communion , releeve me in tribulation ?

2. O strange Humility of my Saviour ! Not only to descend unto , but into a wicked worm ; not only to eat with a sinner , but to be eaten by a sinner ! O strange pride in me , to see the Lord of heaven and earth , so humbled in his Incarnation , Passion , Communion , and yet to see a begger so proud , a sinner so lofty minded ▪ and dust and ashes have such difficulty to stoop !

3. Upon earth : Doe not all things serve me for body or soul ? some to nourish me , some to cloath me , others to cure me , others to correct me , others to comfort and instruct me ? Even my betters , superiors ; and confessors , must humble themselves to me , because my pride will not bend to them . All creatures must be subject to me , and I will not be subject to my Creator ? Alas ! what mean I ? when shall I begin ? O secure and sweet Humility , when shall I practice thee ?

4. Doth not all the world , all that I am and have ; my body , my soul , my actions , my sufferings , my sins , furnish me with sufficient arguments of Humility ! What was I from eternity ? What am I ? what shall I be ? What have I that I have not received ? what have I received that I have not abused ? &c.

5. Upon whom doth the Holy Esay 66. 2. Ghost promise to rest , but on humble and quiet souls ? Stoop O dust and ashes ! O amiable Humility how necessary art thou for me ? how pleasing to God and men ? With what comfort and quiet dost thou enrich thy possessour ? O heaven upon earth ! What doe I not get by Humility ? what doe I lose by Pride and presumption ? &c.

The 25. Maxim . That Silence and Solitude , are our heaven upon earth .

THese are the proper instruments S. Tho. 2. 2. q. 188. a. 8. Lam. 3. 28 of Contemplation ; where our souls sit silently and solitarily lifted up above themselves ; by transcending all things created , and uniting themselves to their Creatour .

Wee must observe them diligently , Read Cisnerius . ch. 39. discreetly , and devoutly ; not out of a sullen or melancholy humour , or in a disdainfull and disgustfull manner , or out of pride and singularity , or to wave matter of mortification , or to avoid the company of such as we brook not and have a version from : but with an internall cheerfulness , to converse with God in spirituall joy and fervour . And the ordinary practice of them may be reduced to these four points .

First , To retire our selves , and 4. Points for practice . keep exactly some certain times of silence every day , which ( our calling considered ) , we have enjoyned our selves unto .

Secondly , to decline imperceptibly divers unnecessary and impertinent occasions , extroversions , affairs , companies , curiosities , &c.

Thirdly , to speak modestly and moderately in time of speaking .

Fourthly , to yield easily to others , and not contest in words : For all consists in denying and humbling our selves .

Now in Contemplation , there are three sorts of Silence .

1. When all fancies , imaginations , In Contemplation there is a threefold Silence . and species cease in the soul ; So that she is silent as to any created object ; desiring no worldly thing , but driving from her all that is not directly God , to whom only she is silently , joyfully , and quietly attentive .

2. When in this great calm , she fits with Mary at her Lord's feet , in a certain spirituall idleness ; as it were saying ; I will hear what my Lord speaks within me : to whom he answers ; Hearken my daughter , and behold , and forget thy people and thy fathers house .

3. When she transforms her self all into God , her Will tasting his sweetnesse , and she slumbring in his bosome , in absolute silence , desiring nothing more , because fully satisfied .

So that here is a threefold silence . 1. When no creature talks to us ; as having no objects of them in our Understandings and Memories . 2. When we talk not to our selves ; as , totally forgetting our selves , and converting our inward man to God alone , with a receptive subjection ; climbing above our selves by the act of Faith , whereby our Understanding is united immediately to God . 3. When God talks not to us , but leaves us in the enjoyment of this divine sweetness , and elevation of our selves above our selves . O heavenly silence ! This hath been by some ●xperienced , but can be by none sufficiently explicated .

The 26. Maxim . That the perf●ct love of God , and hatred of our selves , must be our constant and continuall employment .

WE cannot love God ; except we hate our selves ; and if How to know whether we love God , and hate our selves . we would truly know how far we are advanced in this love and hatred : First , wee must weigh , how willingly we can , and doe submit our judgement , in things contrary to our naturall inclination ; Secondly , how quietly we can , and doe suffer such things as are opposite to our sensuality , as hard usage , pains , confusions , &c.

We must not conceive we have any degree of pure and perfect love , untill our affections are so totally transformed into God , that he freely and fully possess●s our spirit , guides it , enlightens it , inflames it , elevates it , how and when he pleaseth ; His love being our only light and life , and we desiring only two things in the world : First , to love , see , tast and enjoy God only ; Secondly , to be humbled , despised , reviled , rejected , reputed reprobates for his love . O sweet life ! O loving Lord Jesu ! What heaven ? what happiness is this ?

We may stir up our souls to an ardent love of God , by these and the like motives .

First ; What is the object of our Mo●ives to love God . love , and who is the authour of all our good ? Is it not God only ? What have we , ( nay what hath he ) , that he hath not given us , meerly of love and for love ? thereby to woo , to win , to wed our loves , our souls , our spirits to himself ?

2. Who created , redeemed , converted , called , and conserveth us untill this present ? What hath he not done and endured to purchase our love ?

3. What is the greatest love in the world of mother , wife , friend , life , soul ? &c. Is not God more than all this to us , yea all in all ? What did we ever best love ? Did we love God as much ? O let us blush , sigh , and be ashamed at our gross ingratitude . Live henceforth O Jesu , my only Lord and love .

4. Whose image doe we bea● ? whose bitter death was our ransome ? whose body and blood is our daily bread and drink ? who suffred so much for us and from us , expected us so patiently , invited us so sweetly , received us so mercifully ? O Lord what shall we doe or say ? We are bound in thy chains of charity . We love thee ; We are all thine , &c.

5. Upon whom doe wee depend each moment for our whole being both of nature and grace ? Our bodies depend not so much on our souls , nor our life on air , as all things , body , life , soul , depend upon thee , O powerfull Lord God! O that I had whole worlds to offer thee , infinit bodies to suffer for thee , and innumerable souls to love thee !

6. Have we not an inclination to love ? For what were we created ? Can we better employ our love than upon God ? Doth any Creature better deserve it , or more desire it , than our amiable Creator !

7. Can any thing else fully quiet us in this life , or totally content us in the next ? O no : Sweet Saviour , thou art my only safety , security , sanctity . Oh what did I ever love in the world , which did not in the end bring me remorse and repentance ? Is not all mix'd with many occasions of sin and misery ; all vain , inconstant , fading , foolish , deceitfull ? Our souls , ô Lord , are created S. Augustin to and for thee , and untill they turn and return unto thee , they will never find perfect peace , quiet , nor content . What quiet had the Prodigal child , till he return'd to his loving Father ? Jerusalem , Jerusalem , return to thy Lord God ; Why wilt thou seek after puddle water , when as thou mai'st freely quench thy thirst at the fountain head ? I thirst , ô my Lord , give me this water .

8. To whom must we have recourse , amidst all the distresses of this miserable life ? Who will or can comfort us in the pains and pangs of death ? Who must be our Judge after death ? Who must be our eternall bliss and beatitude ? Thou only , O our Lord and love ▪ art only all this and all things else to our souls . And shall we please a creature to displease thee our Creator ? No Lord , we will dy to all creatures , that we may live to thee eternally .

9. O my soul ! Upon what canst thou employ thy whole stock of love more reasonably , than upon him , who for thy love freely forfeited his own life ?

10. To whom canst thou give up thy self more profitably , than to him who promiseth eternal life for thy love ; and that he will be all thine , if thou wilt be all his ?

11. To whom canst thou convert thy heart & wed thy affections more necessarily ; than to him , who threatens eternal death , if thou love him not ? O King of glory , why menacest thou us with hell , if we love not ? Can there be a heaven without thy love , or a hell with it ? Or is there any heavier hell or death than not to love thee ? Had we not better cease to live , than leave to love ? Oh! what shall I answer , if I love not ?

12. What can make a soul more truly honourable and happy , than to love God as he commandeth ? What privilege , to be admitted into privacy with God , to enjoy his company and conversation , enter into his secret cabinet ? eat at his table , repose on his breast , be his minion , become all one with him ? O honour most admirable ! O holyness most amiable ! O happiness most Angelical ! O life ! O love !

The 27. Maxim . That Confidence in Gods goodness is the main support of our Spiritual Edifice .

WE must be confident that our Loving Lord , will , First , pardon our sins ; Secondly , strengthen us in all necessities ; Thirdly , bring us finally to eternall happiness . And to strengthen this Confidence , we must deeply ingrave these two Maxims 2. Maxims in our souls , and then we shall easily be content to leave our selves in the arms of his paternall providence , and lose our selves in the abyss of his piety : First , That what ever befalls us , comes immediately Rusbrochius . Read the Conflict . c. 10. n. 3. 4 either from his will , or his permission ; Secondly , That he will turn all ▪ ( even our frailties and failings ) to our spirituall good . We may further weigh , what wonderfull cause Motives to put our Confidence in God . First , in heaven we have , 1. Viscera misericordiae . 2. Vulnera misericordiae . of confidence and comfort we have ;

First , In heaven ; where we have 1. Bowels of mercy , in God the Father : we cry dayly to him as his Son taught us ; Our Father which art in heaven , Will not a good father forgive the fault , and forget the folly of his returning and ●epenting childe ? 2. Wounds of mercy , in God the Son , the least of which was sufficient to redeem a thousand worlds : whereby we being reconcil'd and made his friends , will he deny us any thing that is necessary ? Is not each drop of his dear blood a motive of loving confidence , and able to melt us into a filiall dependency on him ? 3. Promises 3. Promiss● misericordiae . of mercy , in God the Holy Ghost , who hath assured us of his continued comforts till the worlds consummation . 4. Words of mercy , 4. Verba misericordiae . when he said ; O why will you perish , you of the house of Israel ? As I live I desire not the death of a sinner , but that he turn to me and live . What hard heart would not be touch'd with tenderness , and say reciprocally ; As I live , ô my Lord God , I detest all sin and convert my self totally to thee , that I may live with thee , and love thee eternally . O holy Conversion ! O happy contract ! 5. Brests of mercy , in the 5. Vbera misericordiae . Mother of Jesus : O Jesu , be to us a Jesus ! O Mother of Jesus , be to us a Mother of mercies , Let the care of thy honour be ever in our hearts , and the care of our welfare always in thine . 6. Castles of mercy , in the Angels , who are before and behind 6. Castra misericordiae . us , to watch over and protect us . 7. Oracles of mercy ; the prayers and suffrages of all the Saints pitying 7. Oracula misericordiae . our misery , and purchasing pardon for us . If we put all this together , we shall find all heaven for us . What matter then if hell be against us ? O thou of little faith , whereof canst thou be doubtfull or fearfull , &c.

Secondly , On Earth in the Church Secondly , On Earth . militant , what is not for us ? Sacraments , Scriptures , Examples , Prayers . If we go not to heaven where is the fault ? What could God do that he hath not done ? and what could we have more than we have , for our consolation and salvation ? Who can choose but take courage , comfort , and confidence ?

Thirdly , Look upon Christ Jesus . Thirdly , In Christ . 1. Why came he into this world ? 2. How did he carry himself in it towards sinners , both in his life and death ? 3. Why was he called Jesus , and tearmed a friend of Publicans and sinners ? 4. Why did he ●●y , That he came to call sinners , and not the Just , and to do mercy and not justice ? 5. What access and comfort gave he to all sinners ? 6. What was his last will and testament , & c ? 7. What his last words ? Father , forgive , &c.

Fourthly , Ponder Gods Perfectious . Fourthly , Look on Gods perfections . 1. He is our maker , we the work of his hands : Doth not each Artist love his own handy-work ? Hath not every one a naturall proneness , to protect , improve , profit , and perfect his own ? Even so our loving Lord takes care of us ; he hides and harbors us , as the Hen her Chickens under her wings ; he defends us as the apple of his eye : If a mother can forget the fruit of her womb , yet will I never forget you ( say's our Lord ) , because I have graven you in my hands and heart . 2. He is All-mighty , All-wisdom , All-goodness : Put these together ; I have a Father and Maker , that loves me exceedingly ; he knows my necessities , and what is best for me ; he is rich enough to provide for me : Will he let me perish ? will he reject me ? Then reason thus further with your-self ; In whom shall I confide if not in God ? In my self or others ? We are all inconstant ; all ignorant of what is best ; all impotent , and want means to help : O how much better is it ▪ to trust in God than men ?

Fiftly , Reflect upon your own Fiftly our own experience . Experience . 1. Whom did God ever deceive in his promises ? 2. Who ever called heartily on him and was refused ? 3. Hath he not hitherto merveilously protected and preserved you , and disposed all for your good ? Why then should you doubt or distrust his providence for the time to come ? No Lord , Blessed is the man that trusteth in thee : Heaven and earth may perish ; but no tittle of my hope in thee , my Dear and only Saviour . This shall be my Anchor and stay : If he kill me , I will trust in him . I will rest Secure in his Divine providence ▪ and endeavour to get an habituall and stable trust in his paternall protection , ( without any care or fear ) ▪ as doth a child in his fathers b●som : This is the ready way to become unmoveable and immutable , quiet and content .

Is he God ? Is he good ? Is he my God ? my Father ? my Jesus ? Jesus crucified ? Is his goodness infinit ? Doth he want power , wisdom or Will , to pardon , protect , and perfect me ? I must surely have little faith , less hope , and no love : If I will not take thy words , ( O Lord ) thy works , thy wounds , thy life and thy love for secure pledges of thy care towards me , and sufficient motives to place my whole confidence in thee .

The 28. Maxim . That the measure of our progress in Perfection● , is the Conformity of our Wi●● with the divine will .

1. FOr our perfection consists in love : and the greatest signe of love , is to have one and the same Will with the beloved : So that look how much we have of our own Will , so much less have we of Gods will and love , and consequently are so much the further from the Union of our spirit with him . 1. In this exercise of conformity , consists all perfection .

O what holiness and happiness , what privilege and prerogative is it , to have one Will and spirit with God ? Is not this to be a Saint , an Angel , a little Christ or a little God ? Did not Christ say ; Those that do the 〈◊〉 of my Father , are my Brethr●n , sisters , mother , and kindred ? Oh who would not change Wills with God ? 2. All things come from God , and for our good .

2. What can befall me , ( sin only excepted , which is from my will ) but from thee my most sweet Lord , & loving Father ? Good and bad , comfort & confusion , life and death are from thee ; And what can happen to me from thee , but for my good ▪ If my Father be my Physician , shall I not drink the chalice he tempers for me ? What better sacrifice can I offer up to thee than my will ? In all other oblations , I give but a part of my self , or somthing belonging to my self : But in this I give the principall , leaving no right to my self ; nay I am no more my self , but thy servant and slave . 3. Why were we 3. This is the end of our life , and being . placed in this world ( ô my soul ) but to perform the will of God ? Why entred we into the school of perfection , but to learn to practise it purely and perfectly ? To what end are all our prayers , communions , exercises , &c. but to know Gods holy will , and to follow it ? What profit have we reaped by following hither to our own will ? What will become of us , if we continue in it ? What means is there to amend it for the future , but humble obedience , and absolute submission of our will in all , and to all , leaving all to God , doing all for God , and receiving all from God ▪ that he only may be all in all ? What can endamage me but my will ? what will ? past , present , or to come . The past I detest ; my present is , that Gods will be done ; for time to come , I desire this my will may stand irrevocable for ever . How often have I done the will of others for my own ends , to please them or pleasure my self ? and shall I not do now as much , to please my Lord God ? Yes , Lord , I will what thou wilt , neither more nor less , without exception without reservation , witho●t delay .

4. What fruits shall I reap by this 4. The profits of this exercise . Conformity of my Will ? 1 Having no will , I can neither sin , erre , nor be deluded . 2. There is neither judgement nor hell for me . 3. ● shall find peace and rest ▪ and rema● constant and content amidst a● chances and changes ; and so beg● my Paradise of delights , in this 〈◊〉 of tears . 4. I shall be freed from all troublesome fears , scruples , d●quiets , indiscretions , and illusions , both in prayer , and in the pract●ce of vertue : All which are deriv'd from the disorder of my Will , and for want of this true conformity and indifferency . 5. This gives every thing I doe ▪ leave , or suffer , a double grace , merit , and crown . O only sweet , short and sure way ! who would not leave , yea loath his own Will , for so many profits and pleasures ?

5. What doe heaven and earth , Angels and Saints but Gods Will ? 5. All Creatures doe the will of God . What doe the souls in hell , but suffer for having done their own Wil ? What did Christ Jesus , and Blessed Mary upon earth ? The one said , I came not to doe my own Will but his that sent me : The other said , Behold , O Lord , thy handmaid , doe with me as thou wilt . I say also , with heart and mouth ; O my Lord , I am entirely thine , put me where thou wilt ; give me what thou wilt , use me how thou wilt , so thou wilt goe with me , and give me leave to bear and embrace thee with the two arms of perfect conformity , and lively Confidence .

6. What made the Apostles , 6. Examples of this Conformity . Martyrs , Virgins , so constant and content , amidst their torments and trials ? What made those Saints so couragiously to defy the devils ( flocking about them like so many Lions and Monsters ) ; If God S. Antony , & others . have given you power and permission over us , take us , devoure us , hurry us headlong into hell , we will not contradict his Will ; but if not , why doe you labour in vain ? What made Job so patient on his dunghill ? Abraham so resolute to sacrifise his son ? And finally , what made Christ in his bloody sweat , to cry out ; Not my will , O Father , Lu. 22. 42. but thine bee done ? All this was caus'd by the Will of God , which they desired to follow and fulfill , to the last gasp and drop of their blood . O holy and happy souls ! When shall I imitate you ? O my sweet God , that thou wouldst say of me , as thou didst of that thy servant ; I have found a man David . according to my heart , who will doe whatsoever I will : Or that I could say as heartily as he did ; My heart is ready , O God ▪ to accept and execute thy holy Will in all things whatsoever ! O my Lord , let all s●lf-will and self-love , hereafter dye in me ! and let thy only Will and love remain and reign in my spirit ; For I am most sure , till I faithfully follow this rule , I shall never find reall peace or content .

The 29. Maxim . That Vnquietness of mind is the bane of Devotion , and curse of Contemplation .

FOr it is not a single and simple Disquiet is not a single evill . temptation , but a source whence many spring , a monster with many heads , and the greatest evill , ( sin only excepted ) which seizes on the soul : Let us therefore shun it with all possible speed and dilligence , and refuse to give it the least entrance into our hearts , upon what pretence soever .

If we perceive our selves inclin'd How to prevent it . to be easily troubled ; let us duly practise these two points : First , carefully fore-arm and fortifie our interiours , against all future contrarieties , crosses , and contingencies , by devoutly performing our morning prayers and exerci●es of Recollection . Secondly , prudently put off company and occasions of extroversion , bridle our tongues till the tempest be blown over , hide our selves in a corner ▪ turn our souls to our Saviour , read something of devotion , and ( in matters of moment ) impart our minds to some vertuous friend , &c.

If we will alwaies keep internall A rule to keep inward peace . peace , we must observe these three rules : First , We must doe nothing only to edify others , without a further end of God's honour ; nor any thing , which may justly displease , distast , dis-edify , or contristate them . Secondly , wee must not be eager , eurious , or solicitous to please or satisfy our selves , yea or to perform our duty 's to God-wards , by doing all things in print , perfectly and exactly . Thirdly , All our pleasure must be to please God ; yet wee must not please our selves in the pleasure wee find in serving and pleasing him . For generally it suffiseth , that wee are heartily willing , and quietly carefull to serve our Creator , please him in all things , and displease neither him nor any one in any thing and so goe on in our Introversion with perfect freedome and liberty , simplicity and purity , without further fears or reflexions .

Let us , I say , keep on soft and fair , according to order and obedience , in our exercises of Humility , recollection , and inward conversation with God ; checking and We must curb importunate desires . curbing all importune pretensions , desires and resolutions of doing strange matters ; and resting content in what God sends , and our poverty affords ; neither running before his grace , nor beyond our own strength .

Let us leave all intermedling Of little medling comes great peace . with others doings and affairs , looking only to our own care and charge , thinking all others more perfect than our selves ; and being truly glad , that our dear Lord is purely loved and perfectly served by them : This is a sure way to avoid many stumbling blocks of our enemies ; to begin to tast the joys of heaven in this life ; to live without solicitude , and dye without fear or trouble .

For the further practice of this Further practices of this point . important point , and to obtain this happy quiet and content of mind ,

First , We must carefully avoid and contemn all curiosity , to see , hear , know , or have a hand in what concerns us not .

Secondly , we must labour to be , ( as it were ) , blind , deaf , dumb , insensible ; passing by all things , or letting them passe by us ; For all is vanity , [ Salomon . ] One to one , [ S. Giles . ] My God and all , [ S. Francis . ] Whatsoever hath an end ; is nothing , [ S. ●erese ] . What is that to thee ? follow thou me , [ Jesus Christ . ]

Thirdly , What is it we will see , hear , or know ? novelty , vanity , a transitory toy , a foolish fable , an impertinent object , a flying shadow , a false deceit .

Fourthly , to what end ? Either it will defile our souls ; or disquiet our minds ; or distract our spirits ; or divert our intentions ; or imprint idle images , or excite our passions ; or renew our vitious affections : All which , are great hinderances in a spirituall and contemplative course . Ah! poor souls ! what amiable and admirable light and love , doe we leave and lose for a vain curiosity ? &c.

The 30. Maxim . That Crosses are to be suffered , not sought ; to be taken , not made ; to bee conceal'd , not complained of .

IT is far beter to take crosses , when , where , and how we find them , than to make them our selves ; for this is losse of time , and a nourishment of Self-love . Let us not therefore cast our selves indiscreetly upon difficulties , or seek out occasions of humility and patience ; but be ready to receive , and indifferent to accept such as befall us , and wee shall find enough to doe .

Let us make as little outward shew as may be of our inward sufferings ; but keep that secret to our selves , till obedience and just reason induce us to reveal it , and then let us doe it simply , sincerely , and resignedly . O what peace , what profit , what pleasure , shall we find in this reall proceeding ? Complaints are commonly accompanied with self-seeking , and small troubles are sooner cured by quiet suffering , than much shewing or speaking of them : Doth this cross come from See the Conflict . ch. 10. n. 2. men ; and is it not rather permitted and provided by our beloved Lord from all eternity , to purify us from pride , to purge us from the love of creatures , and to dispose us for heaven and happiness ?

The 31. Maxim . That Temptations cannot hurt us , if we cast our whole care upon God .

WHen temptations , passions , 4. Rules of practice . repugnancies , or repinings , rage in the inferiour portion of our souls ; wee are presently to reflect 1. That wee have made choice of God's love for our end , and resolve to stand to it till death . 2. That we must willingly submit to the trouble , as long as it shall please God to permit it . 3. That we must continue in our practices of piety and Recollection , as if we felt no afflictions , neither thinking on them , nor fearing them ; but assuring our selves that nothing can injure us , so long as wee rely upon God and resent our own weakness . 4. That Prayer may be our chief refuge , and support against all their surprisals : and therefore we may say briefly and heartily ; Perfect thy strength , ( O powerfull Lord , ) in my weakness ; let thy mercy triumph on the throne of my misery : I detest from my heart whatsoever is contrary to thy holy will in this point N. and all things : I resign my self to suffer it , as long and in what manner thou pleasest , though never so cross to my crooked nature . Sweet Saviour remain with me , and let thy love reign in me , and then I neither want other company , nor desire further comfort .

The 32. Maxim . That Desolations , derelictions , afflictions , distractions , are to be transcended by generous Resolutions .

IN time of desolation , &c. we are not to dispute with our selves nor examin the causes or circumstances of our sufferings , for we are then neither competent nor indifferent judges , but we must referr that untill the time of Prayer ; talk not now with your passionate and partiall heart , but speak to God about some other thing ; transcending and dissembling your trouble in some such manner ; Good God! when shall this Pilgrimage have an end ? My life is a continuall warfare upon earth , wherein all is vanity , all is affliction of spirit , all is full of frailty , misery , instability . O Lord , what is man that thou shouldst mind him ? a weak reed , wagg'd with every wind , and contristated with every little cross and contrariety , burdensome to himself , and troublesome to others , &c.

There is more profit , and less danger to suffer Desolation , than to abound with Consolation ; to desire sensible love and contrition , than to feel it ; to resist temptations , distractions , passions , with patience and resignation , than to have none at all .

It 's a signe of high and heroick vertue , 1. To be Resigned , when it seems we neither are nor can be resigned . 2. To be Patient , when we are fullest of motions to anger . 3. To be Humble , meek and quiet , in time of sickness , serious business , multiplicity of employments . 4. To be Constant and invariable in all the diversities , and varieties of our own changeable humors , dispositions , inclinations , internal invitations , external instigations .

Let us not think we lose our time when we are involuntarily distracted in Prayer , but rather comfort our selves in being deprived of all comfort , because we then remain in that state in which God would have us .

Let us conceive our selves as within the walls of a strong castle ; without which are great noises , outcries , tumults , alarms , but we safe and secure within , sleighting their vain attempts : If our desires be to love God , and our intentions to be with him , and we hold no discourse with other divertisments , we have made a good and profitable Prayer , &c.

The 33. Maxim . That Perfection consists in putting off all Propriety , and putting on pure and naked Charity .

THis will make us love God above all things , and all things in and for him only ; uniting our spirits to God , and in him to our neighbours .

The practice of this spirituall uncloathing of our souls .

Behold , ô my Lord and love ! I generally and totally renounce all things but thee ; casting my self into the arms of thy most holy disposition and protection : O my soul ! return sweetly to thy seat of rest ; repose quietly and confidently in the bosom of Divine bounty ; Remain here without diverting or distracting thy self to other objects ; Rely securely upon his mercy and providence , cutting off incontinently all superfluous cares and solicitudes , and protesting thou desirest nothing but the advancing of his honour , accomplishing of his will , his love , and himself .

Take courage , my naked soul ! for if thou art uncloathed somtimes , and deprived of thy Lovers embraces , feelings of his comforts , and pleasures of his presence , it is only , that himself alone may purely possess thee . O my Lord and lover ! Look upon this soul , which I have endeavoured to strip entirely from all sensuall affection : therefore I have not only abandoned , but hated , Father , Mother , brethren , sisters , lands , living , liberty , yea and my own life , that I might become thy disciple : And were it yet to do again , I would cast off Mother , and run over Father to come to thee my loving Jesus : Confirm , O Lord , my courage ! Live O rich nakedness ! Live my beloved to me and I to him ! Let me see no one but only Jesus ! Let alone his other gifts , though never so excellent and holy , I am indifferent to leave them or keep them , in the manner and measure he pleaseth ▪ 't is naked Jesus I only seek and sigh after .

Uncloath me then , my Lord , 1. Of all sin , great and small . 2. Of all affection to it , even the least venial . 3. Of all curiosity . 4. Of all sensuality . 5. Of all inordinate passion . 6. Of all vanity . 7. Of all self-love and self-will . Let me be reduc'd to nothing ; Put off my self , and put on me thy self crucified ; Deprive me of all that distasteth thee ; that thou mayest say of me , This is my beloved son in Mat. 12. 18 whom I please my self : This is my disciple whom I Jesus love ; This is my rest for ever ; Here I will dwell , because I have made choice of it : In this heart , is my harbor , there you shall infallibly find me .

The 34. Maxim . That Zeal and eagerness must be temper'd with Moderation and discretion .

WE must moderate our natural vivacity , activity , and agility of spirit , by shunning all precipitation , and indiscreet forwardness and fervour : Soft and sure ; Let us look before we leap : Let us take our eyes in our hands ; For that which is well done is twice done , and a thing warily begun , is well nigh half brought about . Let us lend our hands , and not give our hearts to any work ; Let us endeavor to perform all our actions with a free and disinteressed mind , without which all is drudgery and slavery .

Let us not be over eager : Perfection consists not in multiplicity of action , but in simplicity of intention ; not in variety of exercises and devotions , but in peace of mind , and purity of heart ; not in saying or doing much , but in suffering and loving much , &c.

Let us sometimes check our importunate spirit , as Jesus did Martha : Martha , Martha , thou art Luc. 10. 41 troubled about many things , when as there is but one thing only necessary , which is , A real , cordiall , and totall Abnegation of thy self in all things .

Let not indiscreet zeal serve for a cloak to cover our passionate hearts , and inward hatred of others : True Zeal is ful of compassion free from indignation ; and perfect charity either will not see what is amiss in others , or seek out the best interpretation of it ; excusing the fault , and pittying the party .

The 35. Maxim . That we must never rely upon our own naturall judgement , experience , and knowledge .

THis hath deceived many , and cast them headlong into confusion & despair : hence so many Apostasies , rebellions , dissensions , divisions and scandals in Religion : O how pleasant , beautifull , and edifying a thing is it , to see persons of great perfection , glorious endowments , venerable for age , honourable for learning , renowned in dignity , &c. to be truly humble , supple , simple , soft like Wax , capable of any impression , and condescending to others reason and command . Blessed are the meek , humble , and obedient spirits ; for God will not permit them to goe astray , or be deceived .

The 36. Maxim . That we must seek no comfort in any creature .

FOr the practice of this ; We must The practice . cheerfully forsake all , and be content to be forsaken by all : resting only in God , by prayer , patience and confidence . Adieu friends , familiars , Confessours , counsellours , books , exercises , Angels : Welcome solitude , crosses , eclipses , shames , wounds , want● , darknesses , desolations , deaths : Yes , O Father because thou so pleasest . Is the creature in which I delight more loving , lovely or beautifull than God my Creator ? Hath it been more bountifull or beneficiall tome ? Can it more justly require , or more liberally requite my love ? Can it make me holy or happy , quiet or content ? Shall I leave light for darkness , life for death , substance for shadows , All for nothing ? Answer impartially , and resolve effectually .

The higher practice of this The higher practice . Maxim , in order to Contemplation , is ,

To estimate things according to Read the Spir. Con. ch. 4. n. 3. their reall value : And then , Alas ! what comfort can a devout soul , which hath tasted the sweets of her beloved in Contemplation , find in the best of creatures ? How far are they from affoording her any solid and substantiall satisfaction in her spirituall sorrows , sadness or desolation !

Therefore shew wisely and carefully keeps her self to holy Recollection , resigns her self absolutely to the divine pleasure , continues stedfastly in the presence of her Creator ; seeks to treat with him one to one ; and leaves worldlings to follow their appetites , as the horse and mule which are void of under standing . Oh! how much more happiness is it to suffer in the sweet company of God , than to enjoy all such false and phantasticall pleasures , as all creatures can confer , in the company of men : My soul refuseth this comfort , I remember my God , and in him I am only delighted .

And indeed , they who faithfully The true Contemplatives are never sad or solicitous . and fervently addict themselves to spirituall Recollection , are neither sad nor solicitous , but only in shew : For what can they want , who are with God ? In him they find gardens to walk in , fountains to bath in , pallaces to dwell in , dainties to feed on , and all pleasures to delight in , with such infinit advantages , that they ravish'dly cry out , My God and All : These contemplatives need not your compassion , O worldlings ! They are not so drownd in melancholy , so plung'd in sorrow , so little enjoying themselves , as you esteem and censure ? No , your own poor souls are seriously to be pitied , which are so wide of wisdom , and so wedded to sensuality , as to relinquish true life and liberty , sincere comfort and content , for the shadows & smokes of the world : For this is most certain , that whosoever leaves Recollection to look after earthly consolation , enjoys neither God nor the world ; whereas a soul which retires her self from the world to possess God , enjoys truly both God and the world together .

The 37. and last Maxim . That we must walk , and persever , in these our Spiritual Exercises , with the two feet of Faith and Obedience . To perform this we must 1. Leave all for one . All others for God Our selves for God God himself when he withdraws himself , By recollection . By abnegation . By resignation . 2. Leave one for all . 3. Leave one and all .

The practice of this Maxim consists in these five points .

1. TO have an ardent desire , affection , The practice . and intention , to love , see , please , and enjoy God .

2. To curb our senses from all curiosity , vanity , apprehensions , &c. which may either defile our souls , or disturb our minds , or distract our spirits ; Either seduce us from the right way , or affright us when wee are in it .

3. Then we must take Jesus by the right hand , by faith and confidence , abandoning our selves totally to his mercy , and resting in his providence , with a filiall indifferency .

4. We must take our spirituall guide by the left hand , by punctuall obedience .

5. In our way , wee must have these or the like thoughts , recollections , and devotions . Well , I am going to heaven ; to my Father and Creator ; to my eternall rest and Center ; to see , love and praise my God for evermore : There only is true life , true love , true light , and true liberty : O Jesu ! how long ! O Jerusalem , when !

Jesus is with me , and for me , him I will follow , after him I will sigh , and for him I will suffer , come what can . If I erre , let my guide look to it , for I am obedient ; If I stumble , Jesus will not let me fall , for I am faithfull .

If I cannot have the fruit of Penance , I will keep that of Obedience ; What I cannot get by Recollection , I will procure by Resignation ; What I want by Indifferency , I will supply by Confidence ; though my Deserts fail , my Desires shall prevail . What hath an end , is nothing . Live Eternity !

Sometimes let us hearken to Jesus speaking . O my child , my servant , my spouse : What are all things to thee ? follow thou me : Let all pass , I am here : All is one , and One is all ; trouble not thy self with multiplicity . Be silent , and I will answer for thee ; be content , I am thy sufficiency ; Be indifferent , all is my will ; be confident , all is wel : I forgive thee all thou demandest ; I will give thee all thou desirest ; I will never desert thee , nor withdraw my eys , hand , heart , from thee ; therefore goe on quietly , couragiously , confidently .

Other times let us answer him meekly and faithfully : O good Jesu ! save me , for I am thine ; O sweet Saviour , support me , for I am weak ; O loving guide , direct me , for I am blind , &c.

Thus boldly let us keep on our way , 1. Letting passe all , by insensibility . 2. Out-passing all , by fervour . 3. Passing under all , by humility . 4. Passing over all , by generosity and elevation of spirit .

Under this Maxim , are solv'd many materiall doubts arising in our daily progress to perfection .

The first Doubt . If we fear that God will forsake us , by reason of our Ingratitude and disloyalty ?

'T Is true , we have been , are still , and ever shall be ungratefull , tepid , and defective in our correspondencies to the divine love and light ; and God may in justice forsake us , and yet be a good God ; but wee must be confident in his mercy that he will not do it , for Jesus sake , in fury and rigour ; though hee may sometimes withdraw the feelings of his presence to try our loyalty : His holy will be done : Let us never say , God will forsake us ; but say , We will never forsake God : Let us first say , Doth God love us ? who can doubt it ? And doe we love him ? If we will , we doe . Let us never say , We shall never amend , all is lost ; But let us often say , We are sinners , wicked , wretched , weak , none more than we : but it truly grieves us to be so ; we will endeavour to remedy all ; sure we are , our God is Almighty , all-mercy , all-meekness , him we will serve , and in him we will trust in despite of nature , and maugre the devill ; and for him all desolation , and death it self is most welcome unto us .

The 2. Doubt . If our sins trouble us , in respect of Confession and Satisfaction ?

LEt us cast off servil fear ; and be confident that what is past is pardoned , by Gods mercy and our humble confession ; & what is to come may be prevented by Gods grace and our dilligence and endeavours .

The 3. Doubt . If wee can neither Pray with fervour , nor Suffer with patience ; neither feel God present , nor be content in his absence ?

LEt us have recourse to these four things , which will supply our defects , and satisfy for our faults . 1. Obedience . 2. Resignation . 3. Confidence . 4. Good desires . Therefore in all our fears , crosses , and troubles , let us make use of these four points in this or The practice . the like manner . O my Lord God , who deservest from me all love and honour , and whom I desire to serve with all my soul ; behold I come out of confidence in thy mercy , having no other end , but only to please and praise thee : wherefore I resign my self to thy will , beseeching thee to turn all to thy glory and my good .

The 4. Doubt . If we are doubtfull that God is angry with us , that we want grace , that we only seek our selves , that we yield to all temptations ? &c.

LEt us build upon these three foundations : Humility in acknowledging our own deformity ; Sincerity in confessing it ; and Confidence of pardon for it : and so persevering constantly and couragiously in a course of Prayer , according to direction and obedience , we shall soon find ease , rest and peace .

The 5. Doubt . If our Consciences are unquiet , and our souls fearfull , by reason of our proness to sin ? &c.

LEt us Apply these following plasters , and put these tents into our spiritual wounds , as deep as we can , every day for a time , till the cure be perfected .

1. Let us be assured that we are Plasters for a troubled conscience . now at this present in the state of grace ( supposing we have already , or are now resolv'd to do what is necessary for the expiation of our past sins , and the avoiding all sins for the future . )

2. That having a will to please God , and perform our duties , our Prayers are profitable to us and acceptable to God , and we may without presumption take courage and comfort , though we are yet full of passions and ●mperfections .

3. That the feeling of troubles , fears , temptations &c. are neither sins in us , nor signs of Gods anger against us .

4. That we are not bound to reflect continually whether we have consented to sin or not ; nor to judge whether this or that consent he mortall or veniall : Nor to meddle with the sins of our life past , having endeavoured to discharge our consciences once of them in Confession .

5. That we may and must convert our hearts to God at any time , humbly and confidently , in what estate so ever we be , without hesitation or apprehension , preferring his will before our own quiet .

6. That in saying our Office , or Prayers , it sufficeth that we have a good intention to praise and please God , and satisfie our obligation , using morall diligence in driving out bad thoughts , and we need trouble our selves no further .

7. That so long as we make choyce of God for our God , and of his will for our only end ; and can say cordially , I love God , I will no sin ; we need fear nothing .

8. That we are not bound to do still that which our Conscience dictates , or what our fancy tells us is a divine call ; for this is the way never to have true peace , and to be ever subject to illusions . Therefore The old plain rule : Trust and obey , Let pass and Pray . let us follow the old , simple , and secure rule : 1. Trust and 2 Obey , 3 Let pass , and 4 Pray : these will prove our safest haven in the Sea of this world , and our heaven upon earth ; thus we may enjoy the peace of God , and lodge in our hearts the God of peace ; be blind , and yet see God .

Note well , that these aforesaid warrants , are to be followed according to discretion , and with the approbation of our spirituall director .

The 6. Doubt . If we are full of fears and apprehensions of our estate , by reason we feel in our souls such slender effects of Gods grace and love , and have little devotion , no inward peace ? &c.

SUch souls can never be cured ▪ till they submit their judgements , look with more confidence upon Gods mercy , and seek less their own satisfaction and assurance : For , this is an infallible truth , That in An infallible maxim . this life ( without revelation ) , we can have no certainty of our estate , but must still live in ignorance as to that knowledge ; to hold the contrary is an heresie , and to seek it inordinately is self-love and curiosity . We must therefore work our salvation betwixt fear and hope ; and if we should see or feel any thing in our selves which should make us secure , it were very suspitious and dangerous .

Let us humbly observe these three points . 1. Resolve still to serve and please God in the best manner we can . 2. Resign our selves to his will and divine ordinance , for time and eternity , without further reflexions . Read Blosius , in spec. spirituali . cap. 7. Read the Imit . of Christ . l. 3. cap. 59. 3. Build upon the word and warrant of our guide , and rest quiet and confident . They who seek more knowledge and satisfaction by feelings and reasons , seek but their own trouble and ruine ; and if we find not here peace and comfort , we may thank our selves , since it is our disobedience and self-seeking which causeth it .

The 7. Doubt . If some extream cross , calamity , or affliction , hath seized our hearts ? &c.

LEt us hasten to our Lord God with an humble and confident affection , and placed before him , 1. Kiss the Crucifix , saying , O my The practice . dear Lord , O my sweet Jesus , O my all and only good ! 2. Then tell him you are troubled , as you would tell your Spirituall directour , and that you know not what to say or do . 3. Acknowledge heartily that you deserve no comfort , but to have heaven shut against you , and hell let loose to torment you . 4. If you would seek comfort , you would not have it out of him , or in any thing contrary to his Divine Will and liking . 5. Then say ; O Lord , I have no other Physician for my soul but thee , behold my wounds ; thou art my Father , behold my wants ; thou art my only Friend , behold my wishes and desires : then expose them unto him , and hearken what counsel and comfort he will give you . 6. Take again the Cross , kiss it , embrace it , resign your self to suffer ; 7. And with an internall act of indifferency , being confident that this cross and trouble is his will , and will be for your good , desire to bear it and whatsoever else he shall lay upon you , knowing he will enable you to do it . 8. Have no recourse to creatures for your contentment , but drink purely and plentifully at the fountain head : and be not weary ; you suffer for eternity .

The 8. Doubt . If we desire to conquer the Devil , and overcome all temptations whatsoever ?

LEt us often read , observe , and General Remedies against temptations . The 1. Remedy . Jam. 4. 7. practise these generall Remedies .

The first is , A strong courage , and firm resolution , to fight and get the victory , and not to yield even to our last gasp . If we resist the Devil , he will fly from us ; if we fear him , he will follow us , and insult over us ; If we play the Pigmeys , he will play the Lion ; but let us be Lions , and he will soon shew himself a coward : Let us then fight manfully as befits Christs Souldiers , to give him the honour , and the Devil the terrour , who is already chained to our hands , and may bark , S. Hierome Thou maist perswade , but canst not precipitate . 1 Cor. 4. 9. but cannot bite , unless by blindness and madness we come within his reach .

Let us remember in our combats , that we are made a spectacle to God , his Angels , and all his heavenly court : who would not fight valiantly and confidently before such spectators ? God beholds us , as our Judge to reward and crown us if we overcome ; Christ as our Captain helps us to overcome ; all the rest pray for us that we may overcome . Fear not my soul , there 2 Par. 32. 7 are more with us than against us : God and his Angels are on our side , who can withstand us ?

Let us further reflect , that we plead not only our own cause , but Gods ; whom in our persons the Devil seeks to injure and dishonor : Let us then rather dy than suffer our good Masters honour to be stayned by our cowardise ; our dearest blood will be well spilt for such a King and countrey ? Oh! what privilege , to suffer for Jesus sake ! Arise Lord , let thy enemies be dispersed , Psal. 42. judge thine own cau●e : Thine is the quarrell , We are thy Champions .

Let us also ponder well what S. Paul tells us on Gods part ; That he is faithfull in his promises , and will not permit us to be tempted 1 Cor. 10. 13. beyond our strength , but will draw our good out of our temptations : he knows what mold we are made of , what force we have , and ( which is above all ) he loves us as the apple of his eye : If he seems sometimes to sleep a while , yet he both sees and succours us . Courage therefore , if we be already at hell-gates , he can & wil bring us back again , if we walk amidst the shadows of death , Psal. 22. 4. let us fear no ill , &c.

The second Remedy , is , A distrust The 2. Remedy . Psa. 17. 31 in our own forces , and trust in Gods help . God protects them that hope in him ; and the generall reason of the Scripture why God helps his servants , is , because th●y hope and trust in him ; so that his honour becomes interessed , if we rely upon his succour : whereas if we trust to our own forces , we have little to do with God ; and challenging much to our selves , quickly fall into blindness of heart , unless God bring us to the acknowledgement of our own nothing by some strong affliction , and make us cry out with Job , There is no help for me in my self .

The third Remedy , is Prayer : The 3. Remedy . Mat. 26. 41 Watch and pray that you enter not into temptation . Let us turn our hearts to converse with God , which is better than to reflect upon our temptations and troubles . Let us be so attentive to him , that we have neither leave nor leasure to give ear to devilish suggestions , but transcend them by a generous resolution , rather to dy than admit any thing contrary to our Lords love and pleasure .

The fourth Remedy , is , To observe The 4. the root , groundwork and occasion of the temptation , and to pull it up , cut it off and destroy it .

The fifth Remedy , is , to cure one contrary by another . If we be The 5. tempted to Pride , let Hum●lity be our aym ; let us never cease from speaking , writing , reading , meditating , praying and practising it , till we get an habitual loathing of pride .

The sixth Remedy , is , to Resist at 6. Resist . at the beginning . the beginning , when it is yet weak . Let us kill the Cockatrice in the shell , lest being hatched it poyson us ; let us be wise , and not save a penny , to pay a pound , nay to lose all we are worth eternally .

The seventh Remedy , is , to reveal 7. Reveal it . it to him who is incharged with our souls : this diminisheth our grief , lessens our trouble , is an act of humility meriting grace and comfort , and confounding our enemy , who cannot brook to have his deceits discovered .

The 8. Remedy , is , to avoid Idleness : 8. Avoid Idleness . This was the rule of the Egyptian Monks . Let the Devil always find us well employed , and we shall easily avoid his temptations ; He that is idle hath ten Devils to impugn him he that is well busied , hath but one : Let us therefore distribute certain exercises for all times ▪ that we may be sure to avoid this mother of all sin and mischief , and the greatest bane of our souls , Idleness .

The 9. Doubt . If we want Comfort in long and dangerous temptations and troubles ?

LEt us consider what Experience and Scriptures teach us : That the life of man is a continuall Job . 7. warfare . That wars and commotions James . 4. are within us from our concupiscences and originall corruption . That there is a law in our Members , Rom. 7. rebelling against the law of our minds , That when we are resolv'd Eccles. 12 to give our selves to Gods service , we must prepare our hearts for temptation . The great Apostle 2 Cor. 12. 8. and vessell of election was sore tempted , and shall we poor worms , and sensuall creatures , wonder to feel contradiction and combats in our nature ?

Let us not deceive our selves , thinking to find present quiet , as soon as wee convert our selves to God by prayer , for then chiefly the Devill will storm , the Flesh rebell , the World murmure , when they most fear to lose their possession : And if it were not so , what need Colos. 3. 5 such continuall Mortification ? Why did our heavenly Master Luc. 11. 4. teach us to pray that we might not be led into Temptation ?

Christ himself was tempted , and Mat. 4. 1. why should we be dismayed ? Are we less pleasing to God for that wee are tempted , and not rather more acceptable for suffering for his sake ? Thou errest , brother ( says St. St. Hierom ad Heliod . Jerome ) , if thou thinkest a Christian can be ever free from persecution ; thou art then most dangerously impugned , when thou knowest not that thou art impugned . For all 2 Tim. 3. 12. they who will live devoutly , shall suffer persecution ; whereas others , who live sensually may seem to feel no rebellion : because having nothing of Gods Spirit in them , their enemies find nothing to war against .

Let us not then be troubled that we are tryed with Temptations ; for it is a most assured sign that we fight not under the Devils banner , but are revolted against him ; who persecutes not his Friends but his Enemies , &c.

The 10. Doubt . If we wonder that God will have us suffer Temptation : sithence our frailty is subject to yield , and so offend his divine Majesty ?

HE hath good Reason ; 1. Lest we should become careless in our duties : Therefore he tels us , I Isay 54. have forsaken thee for a moment , but I will return and recall thee , and be mindfull of thee in my eternall pitty : What is a moment in respect of Eternity ; wherein hee means to overflow us with delights , Ne viator tendens ad patriam amet stabulum pro domo sua . S. Aug. 2. Tim. 2. 12. Pro. 17. 3. Revel. 2. 17. in his own kingdom ? &c. 2. Lest we should take this place of banishment for our Country , this Pilgrimage for our Paradise , &c. 3. To purge us for our past follies , sins , and ingratitudes , to satisfy for future Purgatory , and to prepare and perfect us for a Crown of glory . 4. To make us truly wise , truly humble , truly vertuous . 5. To Isay 28. 19. keep us in exercise : for many would otherwise neglect prayer , slight obedience , and shun mortification , whereas now they stand carefully upon their guards . 6. To teach us how to help our neighbours by our own trials : whereas he that hath Ecclus. 43. never been tempted , what knows he , either for himself or others ?

The 11. Doubt . If we are solicited by our enemy to Unchastness ?

1. KNow , that God hath calld us Read and put in practice the 11. chap. of the Spir. Con. to serve him with purity and integrity of body and soul : this is the end of our Vocation , Let us look how we walk worthy of it , lest that terrible sentence of the holy Ghost be pronounced against us ; He ●ath done wickedly in the land Isay . 26. 10. of Saints , he shall not see Gods glory , which none can see but clean eys .

2. Let us comfort our selves in Wisdom . 8. 21. this ; That as it is not sinfull but naturall to feel rebellious motions ; So it is not only possible , but easy Philip. 4. 6 I can doe all things in God my comforter . to overcome them ; not in our selves , but in God the gracious giver of strength and comfort .

3. Let us have an ardent desire to live chast , and make firm and frequent resolutions so to continue what ever it costs us : How many thousand chast spouses of God , made of the same mould that wee are , keep perpetual integrity ? &c.

4. Let us seek diligently , and practise seriously such Remedies , as are proper for the preservation of this Jewell . Amongst which the chiefest is Mortification of our rebellious flesh by Austerities : hence S. Thomas cals Chastity from chastising : S. Thomas of Aquin. It is better our Stomakes pain us , than our Consciences , and that we lose health of body , than purity of soul , and salvation of both . This remedy of Mortification is absolutely necessary when carnall motions arise first in the body , and thence redound into the Imagination : but if from the Fancie they descend to the body , we are to apply these following remedies : 1. Let us avoid idlenesse . 2. Let us Amor otiosorum negotium . change our Employments ; if we are assaulted in company , let us seek solitude , if in solitude , let us hasten into company , &c. 3. Silence , temperance S. Ephrem . and custody of senses , are three powerfull preservers of Chastity . 4. Let us make great account of little things , and shake off the first Motions of this nature , as wee would a burning coale from off our new garment . 5. Ler us humbly ( but modestly and discreetly ) lay open their nature and manner to our spirituall guide . 6. Let us carefully avoid all suspected company , familiarity , meetings , &c. though our intention be never so spirituall . 7. Let us strive rather to slight , scorn , and neglect these temptations , than formally to resist them .

5. In vehement temptation . 1. Make the sign of the cross upon your heart . 2. Use some brief and burning aspirations ; as , Lord , deliver me . I suffer violence ; O my God , answer for me . I am thine , O Jesu , body and soul , help me . 3. Defy the Devill with St. Antony : Fy Isay 38. 14. S. Antony . beast ! thou wert an Angell : I who am now a beast , will aym to be an Angell , and get thy lost place : be gone , the lodging is already taken up ; Iesus is here , who is my Lord and love , I am preingag'd in a former and purer affection .

6. Let us prepare before-hand certain places of refuge for our shelter and succour till the storm be pass'd over . 1. The presence of God and his Angels ; saying , How is it possible ? God sees me , and shall I sin in his sight ? 2. Death and eternity ; The delight is momentary , the punishment is etern●l● ; death is at my dore , and shall I adventure ? 3. Christs sacred wounds ; let us there hide and secure our selves , and say , My God hangs on the Cross , and shall I think of taking my pleasure ? 4. The love of God ; O Iesu ! my love and my life ! I will either love thee , or love nothing at all ; Let me rather lose my life than thy love . 5. Humility ; Thou art just , O my Lord God ; thy will be done . My Pride is cause of this villany which I feel , &c. And take We must be humble , or we shall not be long chast . this for an infallible truth ; wee must be humble , or we shall not be long chast : Let us be obedient to our Superiors , or let us not look to have our flesh obedient to our spirits . 6. Devotion to Saints excelling in this vertue , especially to the chastest Virgin Mary .

7. The last Remedy , is , to make use of these antidotes timely , orderly , and discreetly , without which no rules , documents , or directions will ought avail us .

The 12. Doubt . If we are in extraordinary Desolation and darkness ?

WE must live by Faith in this case : and know that a sensible choice of God and goodness , is not now necessary ; but a Rationall adhering to him is sufficient . Our fidelity to God , is shew'd , in the performance of our duties now as at other times ; without losing either our Confidence in him , or seeking Comfort in our sufferings ▪ but aspiring , if not sweetly yet sincerely , in this or the like manner : Lord I choose thee , and accept of thy divine pleasure and providence in all things . I reject whatsoever may possess that place and dominion in my soul , which is due to thee alone . Dispose of me and mine , as shall be most for thy honour and glory . Let me be either all thine , or nothing at all .

The 13. Doubt . If wee are tempted to despair of Gods mercy , by reason of our frequent falls , and relapses into sin ?

THis grievous Malady springs from three causes or errors : For they who are troubled in this point , doe not truly weigh , 1. What God is . 2. What sin is . 3. What contrition and sorrow of heart is .

1. Almighty God is a boundless 1. What God is . and bottomless Sea of mercy ; he is natural bounty it self ▪ he is ever ready to receive , revive , and relieve a penitent soul , though she alone had committed a thousand times a day the sins of the whole world . He considers not what she hath been , but what she desires and resolves now to be : and who so denys his power or Will to pardon sinners , as often as there are moments in time , goes about to deprive him of his honor and divinity it self ; for he could not be God if he were not good , and faithfull in his promise . O loving Lord God who art not only ready to receive a penitents petition , but even wooest him to present it ; Who can truly consider what thou art , and despair of thy mercy ? 2. Sin 2. What sin . is a volunta●y and deliberate Aversion from God , and Conversion to creatures . 3. Contrition is of that efficacy , that it delivers from all sin , 3. What Contrition . giving confidence of pardon for the past , and courage to avoid it for the future . Let us apply this to our comfort .

The 14. Doubt . If we are perplexed with great sadness ?

THis Passion , is a great hindrance to devotion and perfection ; it is the bait of the Devil , the bane of our spirits , the root , mother , and nursery of infinite miseries and mischiefs .

The chief causes of Sadness , The causes of sadness . 1. Nature . are these ,

1. Nature , when Melancholy over-sways the sanguin humour , this can neither merit nor demerit , but the Devil takes thereby occasion to fill our spirits with unquietness . These have need aswell of corporal as spiritual Physick .

2. A tenderness of heart , and 2. Self-love . passionate love of our selves : we cannot brook the least contrad●ction , &c. but we sigh and sob , as if all the world were interessed in our misfortune , and should bear a part in our dolefull ditty . The Remedy were to bid such weep on for their penance , or use some coporall austerity .

3. An immortification of our Passions , which ( when we seek in 3. Passions good earnest to root out ) , assault us so strongly , that it seems impossible to cure them , and hence we grow sad . The Remedy is , to conquer this bad nature by counsell , courage , and diligence , &c. Let us pray heartily , suffer willingly , stoop humbly ; 'T is for heaven we fight and suffer .

4. A secret root of pride , vain 4. Secret Pride . esteem , and false opinion we have of our selves , when things fall not out according to our liking , expectation , or importunate desire ; whereupon , we grow sad and troubled . Surely the proud have no true Isay 48. 2● rest , there is no peace to the wicked . Let us Remedy it therfore by learning of Christ true humility , and meekness , out of which there is no hope of quiet .

5. An indiscreet Zeal , and 5. Indiscreet zeal . over-greediness of perfection , which makes us eat more than we can disgest , and so cast it up again with great pain ▪ undertaking austerities , exercises , introversion , &c. beyond our capacities without counsel ; and so we remain afflicted , being unable to go forward , and ashamed to go backward . Let us Remedy this by humble obedience to a discreet guide .

6. Want of fervor in our vocation , 6. Instability of heart . instability of heart , and inconstancy in our exercises , leaving , changing , interrupting them through laziness or lightness ; This leaves a worm gnawing upon our conscience , with continual disquiet and sadness . Let us Remedy this with S. Bernards counsel ; Wilt thou never S. Bernard . be sad ? live well . A good man is alwayes merry ; and a good conscience is a continuall feast .

7. Disordinate love and affections 7. Love to creatures . to creatures . Let us love all only for God , and we shall be content and quiet in the loss of the most lovely and beloved creature in the world : God alone will supply all other loves and losses .

8. A jealous and envious eye : 8. An envi●us eye . This is a dangerous and lamentable cross ; For all the Perfections of o●hers are ours , when we love them ●n others ; but when we hate them , they are nails in our eys , and thorns in our hearts , which do extreamly torment us . O madness ! Have we Parum tibi est , si ipse sis foelix , nisi alter sit infoelix ? not sufficient miseries at home , in our selves , but we must suck poyson like Spiders out of others Hony , and what is their crown , must be our cross ? What greater wickedness than to pine away with grief at others good ? The Remedy of this is by endeavouring to get true Charity , the property whereof , is to weep with the weepers , rejoyce with the joyfull , to love others good , as our own . Let us avoid Curiosity if we wil eschew Envy , for a Curious eye is the fewel of an Envious heart ; let us remain like Bees in our hive of Introversion , & there make provision for the Winter of Death & Eternity , &c.

9. Frequent failings in good 9. Frequent relapses . purposes , and relapses into sin . We question whether our sins past are pardoned , and are uncertain that our present Confessions are good ; This is of one evil to make two ; fo● we have done amiss , and now by losing Courage and confidence , we make our selves unfit to do better . Let us Remedy it , by acknowledging our fault , using violence to our selves , and following direction .

Other Remedies against Sadness . Orher Remedies against sadness . Jam. 5. 13. 1. Prayer .

1. Prayer is a soveraign Remedy . Is any one sad amongst you ? Let him pray . God is our only joy and comfort : Let us lift up our hearts to him , and lay open our wants and desires before him with Resignation , who both can and will abundantly comfort us . Ah! my poor soul , why art thou sad , and whence comes it that thou thus troublest me ? Is not our God good and gracious , who hears thy sighs , and sees thy sorrow ? what wantest thou , which he cannot or will not give thee , when he sees it most expedient for thee ?

2. Somtimes let us sing spiritual 2. Singing Songs ; which greatly confound the Devil .

3. Other times we may fitly divert 3. Recre●tion . our thoughts by some external Recreations or imployments .

4. Let us endeavour to make 4. Fervent acts . external and internal Acts with fervour , though without gust ; as , embracing and kissing a Crucifix , and speaking reverently and lovingly unto it , &c.

5. A discreet taking of a Discipline , 5. A discipline . obtains wonderful comfort ; for the soul is called from the inward troublesom pensiveness , to the outward pain : and the Devil flyes away , seeing his companion the Flesh so hardly handled .

6. Frequent Communinn is an 6. Communion . excellent cordiall , strengthning our hearts , and rejoycing our spirits .

7. Let us discover the effects 7. Discovery of it . and manner of our sadness to our spiritual guide , and take his advice simply and humbly : This is the remedy of remedies .

8. Let us take heed of making 8. Indifferency . use of these Remedies , only that we may be at ease , and avoid affliction ; but for the prevention of danger which may ensue ; and for the rest , remain perfectly indifferent and resigned .

9. If we will be free from Sadness , 9. Few desires . we must labour to keep far from us unquietness of mind ; if we w●ll have our minds quiet , we must have few desires , and those few only to love and please God .

10. Finally let us beware of 10. Plain-dealing . three things . 1. Of following our Sensuality , in meat , drink , talk , ease , &c. 2. Of vain Complacence , and self-opinion , &c. 3. And above all of Hypocondriacy , Hypocrisy , double dealing & sleights with our guide ; for no mervail if he starves and pines away , who l●es to the holy Ghost . If we are simple as children , our loving Father will give us sweet-meats : Wo be to Hypocrites , for it Mat. 23. 13. wil go il with them in the latter day .

Another Antidote against Melancholy and Pusillanimity .

The reason of our being so often Pufillanimity procee●s from want , troubled and shaken , is because our spiritual edifice is not supported by these solid props .

1. Faith : For if we captivate 1. of Faith our Understandings to believe what God himself hath told us , what his Church hath taught us , and what our ghostly guides still preach unto us , how can we chose but be comforted and satisfied ?

2. Abnegation : For if we have 2. Of Abnegation . made good Confessions , have endeavoured to satisfy God , and our guide , and have a will to obey them in all things , we may rest secure : Let us not say , What shall become of us ? Shall we persever ? for the desire to know this , argues our hearts of secret pride and propriety : Let us therefore deny our selves , saying , Gods holy will be done in and with us for all time and eternity , and what ever becomes of us , we will serve him till death , because his love deserves it : What need we seek a further security of Gods friendship towards us in this life , than to find in our souls these two things ; First , for the time past , we have done penance , consisting in Confession , Contrition and Satisfaction : Secondly , for the time to come , we give our selves totally t● God , to serve and please him the residue of our life , in the best manner possible . Let us put our souls in this estate , and go on with courage , and never more trouble our selves .

3. Solid Confidence . For if we 3. of Confidence . know God is mercifull and Jesus hath suffered enough for all sinners , ( whereof we are the chief ) how can we but hope that he will be our Jesus ? Let us think thus : God loves us , and we desire with all our hearts to love him , & we trust in his love , and for it we wil both sigh and suffer , pray and obey , deny our selves , and dy to all creatures : This sauce will disgest all our bitterness .

The 15. Doubt . If we suspect that our Sad●ess , and temptations proceed from our own fault or negligence , or some secret sin , or our want of correspondency with Gods grace ? &c.

1. IF it be so ; must we therefore complain , and not rather the more conform our selves to Gods Will ? We have often deserved hell ; Our past sins , and present negligences merit eternal punishments ; and is it not a special favour to be punish'd in this life with smal troubles and temptations ? This is not Hell ; nor Eternity of discomfort , nor what we deserv● ; Why then are we not both Content and Gratefull ?

2. In this fatherly chastisement there is both Mercy and Justice : Justice , because we have often shut the doors of our hearts against God , giving a deaf ear to his calls , and therefore it is just that we should now call and knock at the gate of his mercy , and not be heard : Mercy , because our sufferings are small in comparison of our deservings . If this be most true , why lament we our mis-fortune ? Is there any proportion between time and eternity ? betwixt this desolation , and the never-ending lamentations of the damned in hell ?

3. Let us then receive and kiss his paternal rod with a filial reverence , crying out with S. Augustin : O S. Augustin Lord , spare us not here , so thou spare us hereafter ? We have merited Hel , and dare we ask Sweetness in prayer ? O pride and presumption ! 'T is sufficient Lord that thou admittest us into thy presence , and permittest us to open our unworthy mouths unto thee , and lament our misery before thy Divine Majesty : And shall we have hearts to Murmure , or tongues to complain of any Vsage ?

The 16. Doubt . If we doubt that God is displeased with our Prayers ; that our Afflictions befall us through our own occasion , and cannot satisfy our selves to think we have done what God requireth ?

1. WE must firmly believe , that ( besides our own fault which deserves it ) our chastisement is a disposition of the most high and holy Providence of God , whose wisdom imparts his blessings as he knows best for his servants : If all receive not spiritual gust and joy in Prayer , let them say with S. Bernard , Give me O Lord , Simplicity , S. Bernard . Humility , and Charity ; but for higher favours , as I am unworthy of them , so I am uncapable to make use of them ; I leave them therefore for thy special friends and favourites .

2. Let us therefore conceive these affl●ctions to be sent us from God , 1. To humble us : for should he visit us with great lights , and elevate us in Contemplation ; we should presently take complacency in our imaginary devotion , and prefer our selves before others . 2. To try our Fidelity and perseverance in his love : for the chief end of Prayer , is to obey and please God , and offer him all that we are and have ; but to receive relief and comfort is only the secondary end .

3. Let us further consider , that this very internal Trouble and anguish , may and ought to comfort us , as being a token of Gods love : for Love is the first wheel of our natural and spiritual clock , setting all the other passions a work ; if therefore we grieve that we serve God so tepidly , &c. this Grief proceeds of love , and is an evident sign of a good will to serve him .

4. Let us ground our selves in that often repeated Maxim ; That al things do not only befal us by Gods permission , but also that he sends them for our good : And therefore let us say with confident and couragious Judith ; Take heart , for our Jud. 8. 27. God hath sent us these Afflictions to amend us , and not to destroy us .

The 17. Doubt . If Nature hath shew'd her-self a Step-mother unto us , in giving us a hard and harsh disposition ; whence proceeds a reluctancy to works of Vertue , and mortification of Vice ; So that we distrust of ever overcoming our selves ?

LEt us take courage : The violent Mat. 11. 12 get the Kingdom of heaven : And let us lay hold on these two Truths ,

1. That Gods will is , all should Two verities . 1. Gods will is , that all should be sav'd , be saved ; and therefore gives every one sufficient Grace and means to that end : if then we have the worst Nature in the world , and do but correspond diligently with that Grace which God gives us , we have no reason at all to fear . Let us fight valiantly under Christ our good Captain , with the Armor of Prayer and Mortification , and not cease to be his Souldiers as long as any blood and breath remains in our bodies . Let us learn to discover , and then ( as others do ) to detest our own peevish and perverse disposition ; Let us not flatter our selves , but lay the ax to the root , not to the branches ; to wit , Resolve to humble our proud hearts in all occasions with courage , constancy & confidence , for one year , and we shall find more peace and quiet than we can imagin . If we sweat drops of blood , it is for Eternity ; where not one drop shal be lost , nor one wound uncounted , nor one souldier uncrowned .

2. That to have bad natures , and 2. Bad natures are no sins , &c. to feel motions against grace , reason , &c. is neither Sin nor Imperfection ; so long as we yield not our consent to their leading , &c.

The 18. Doubt . If on the contrary , our Nature is so facil and flexible , that we scareely find difficulty in any thing ; we wonder to hear mention of Rebellions , Contradictions , Desolations , &c. from all which we are secure and quiet : And therefore we fear our actions are rather of a naturall promptitude , than solid Vertue ?

'T Is true , that Devotion and Perfection consist not in this external quiet and ease ; but in the Victory over our selves , in habits of solid Vertues , in pure Charity and Indifferency . We are therefore in A dangerous peace . this case to Humble our selves , and to conceive we know not what Mortification ▪ and Abnegation mean . What marvail if a soul , which is seldom Introverted , is rarely distracted ? if they who have no care of their Senses , nor custody of their Hearts , are not troubled with their Evagations ? If where there is no sap of solid Devotion , there is no sense of Dryness and desolation ? O dangerous and unquiet Peace !

The 19. Doubt . If we so addict our selves to Recollection , that we look upon works of Obedience and Charity , and the externall practices of our duty , as impediments to Perfection ?

SUch know not by what Spirit they Luke 12. 25. are led . Let us not vainly adhere to our imaginary Devotions , so as to neglect the least work of Obligation . Without Charity and Obedience , all our prayers are abhominable Prov. 17. 15. in his sight , who said , Not every one that crys , Lord , Lord , shall enter into my Kingdome , but Mat. 7. 25. he that doth my Will , &c.

The 20. Doubt . If wee find such a calm in our Passions , imperfections , and temptations , that wee hope the worst is past ?

LEt us never flatter our selves Read the Conflict . ch. 20. with such fancies , or admit the least conceit , that we have intirely conquered any one passion or imperfection : but humbly , vigorously , and constantly , keeping on in our track of Mortification , Recollection , Introversion ; think that these calms , comforts , and Time videre unde possis cadere ; Noli fieri perversa simplicitate securus . S. August . cessations , are sent us as hony-sops , and milk for children , because we are yet weak , and want courage to encounter such stronger Temptations , wherewith others are tried ; And that our Loving Lord , communicates these his favours and friendships unto us , not as best meriting them , but most needing them .

The 21. Doubt . If Scrupulosity overwhelms us ?

AS Carelesness is a dangerous impediment of Perfection , when one shall say , This is not Mortal , this is but a Counsell , not a Precept ; this of Perfection , not of Obligation : ( For whosoever will obtain the true Spirit of Devotion and Recollection , must be far from this opinion : ) So Scrupulosity is another extream , equally hindring our spirituall progress , and hurting more than sin it self .

For this trouble of Spirit , takes The danger of scrupulosity . away all internall strength , comfort , and courage of well-doing , and makes us slide insensibly into Despair of doing better ; till at length , we give up all , and either pine away in these melancholy and desperate thoughts , or else yeeld our selves to Pleasure and Sensuality , and sometimes to the Devill himself , to find some means of solace and satisfaction . Beleeve it , inordinate Fear , Sadness , and Scrupulosity , will soon bring a soul into a laberinth of miseries , and a hell of mischiefs ; and therefore she must speedily get Confidence in Confidence in Gods mercy is the remedy . Gods mercy , and raise up her self to Alacrity of mind , or she will never be able to overcome her difficulties , nor persever long in Spirit .

The way to get this Confidence and Joy , is briefly this : The means to get this confidence .

1. To Trust and Obey her discreet guide : who is to assign her a set form of Confession for once a week . 2. He must be resolute and rigorous , taking all upon his own conscience , if she promise faithfully to obey him . 3. He must assure her , that she more offends in want of Confidence and Obedience , than in all other sins ; and that if sh●● will not beleeve this , her disease is incurable . This is the short and safe cure of tbis dangerous Disease : but that we may better understand the nature of our malady , Let us Note Seven sorts of Consciences .

1. A cauteriz'd , corrupted , large 7. Sorts of Consciences . and libertine Conscience , making scruple of nothing , but swallowing down all things . 2. A chiverell Conscience , stretching to all , and caring for nothing , but to avoid great and grievous sins . 3. A quiet Conscience , yet not good , because they take occasion to sin out of a confidence in Gods goodness , and hope of his mery . 4. A troubled Conscience , but not good , for want of confidence . 5. A troubled , and also a good Conscience , yet weak ; of those who being newly converted to God , lament their past life with bitter tears , and yet are full of rebellious passions , &c. 6. A good , quiet , and confident Conscience of those who are carefull to please God , to avoid all sin , to be beneficiall to all , burthensome to none ; making use of friends by favour , foes by patience , and all men by good will , &c. 7. An erroneous , timorous and scrupulous Conscience , making doubts and difficulties of all things .

So that there are , generally speaking , 2. Sorts of bad consciences . two sorts of bad Consciences : The one too large , calling good evill , and evill good ; The other too narrow , finding sin where there is none , and taking imaginations for offences , and shadows for substances .

The first of these Consciences , 1. Over large : Wh●ch must be cured by removing the causes . 1 Cor. 14. 38. ( which is over large ) must be cured by removing the causes , which are generally four .

1. Negligence to learn what belongs to our Religion , vocation , profession , obligation and salvation : for who so knows not what he is bound to know , shall not be known by God . 2. Pride , and shame to ask and inform our selves . 3. Obstinacy and presumption , when we will trust to our own judgements and abilities , and not submit to our betters . 4. Bad affections , and perverse wils , led by passion , and blinded with self-love , from seeing the truth . These have one foot already in hell ; which they must pluck out by violence , using the contrary remedies .

The Second Conscience , which 2. Over-strait , which must also be cured by the removall of the causes . is over-strait , and scrupulous , may be also cured by the removall of the causes , which may be reduced to these . 1. A fearfull nature , coming from aboundance of cold ; here is need of a twofold Physitian , One for the Body to prescribe them good diet ; The other for the Soul , to confirm them in Hope , by the consideration of Gods mercy , Christs merits , Scriptures promises , Superiors warrants , &c. 2. Some infirmity or sickness , as Mania , which hurts the forepart of the head , and diminishes the Imagination ; Melancholy , which infects the middle part , and diminisheth Reason ; Phrensy , which seizeth on the purses or nets of the brain , which are the cells of Judgement . This cause hath need of the like cure . 3. The Devill , by Gods permission , for divers causes . This is cured by not caring what humour we are in , but to endeavour with courage and confidence to please God , whether we are sad or merry , fervent or desolate ; making use of Prayer and Counsell . 4. An indiscreet and preposterous treating of our bodies . The way to cure this is to follow the rules of Discretion , and to find out their own strength and complexion ; yet still taking heed of the contrary extremity , of flattering our sensuality under pretence of spirituality . 5. The keeping company with scrupulous persons , or misunderstanding some Spirituall Books . Remedy this by shunning such Company , laying aside such Books , and obtaining from your Director , a Rule to rely upon , and beleeving nothing against that . 6. A secret and subtill Self-love and Pride , under the counterfeit mask of fear and care of our souls . Against which we must submit our judgment to Ob●dience , for we are all blind in our own cause ; and this is not only the best , but even the necessary Remedy ▪ for such as are particularly bound to Obedience . 7. Ignorance of the mysteris of our faith , and of Gods mercy , which makes us think our obligation greater than indeed it is , God more severe than he is , and his yoak more heavy than it is . Which to Remedy , we must see and consider wherein we judge amiss , and whereupon wee ground our particular fears ; for that is the easiest way to remove them . 8. Let us weigh the vertue of the Physick The vertue of the Physick which must cure us . which must cure our Disease : to wit , First , the infinit goodness of God , and Christs merits : And what Soul can fear , having so gracious a God , and so great a Ransome ? 2. The Credit and Compassion of the Blessed Virgin , and the Prayers and Patronage of Saints and Angels , who being secure for themselves , are solicitous for us . 3. The testimony and sweet promises of holy Scriptures : For how often hath God told us ; I am prone to pitty ; I am ready to receive sinners ; I will help them who doe their endeavours . If therefore he denys not his mercy to them that seek it , and they seek it who doe what lys in them , let us bee confident he will not deny us his mercy . He also frequently calls on us , Turn to me , and I will turn to you : Now he cannot but say truth , aad fulfill his promise ; and doth not that soul convert her self to God , who doth her best to get his grace , and be reconciled unto him ? Who then can choose but be of good Comfort , if he be of good Will ?

By this Doctrine , and these prescribed Remed●es , it appears that the only way to overcome Scruples , is ,

1. To obey our Spirituall Director .

2. To doe our best endeavour .

But here arise two difficulties , in this easy lesson .

The first is , If our Directo●● The first difficulty . knowledge be small , his experience lesse , and his conscience not very good , how dare we trust our souls upon his Warrant ?

Gerson answers : Thou wi●e Gerson's answer . Judger , I say thou errest and a●● deceived , for thou hast not committed thy self and thy soul to a man , because of his discretion and learning , but to God himself ; and for his love thou obeyest man , because he is by him ordained thy Prelat and Superior . Therefore our obedience wil be oftentimes so much more pleasing to God , and profitable to our souls , by how much more infirm and unworthy he is whom we refuse not to obey for Gods sake .

The other difficulty is ; If wee The second difficulty . cannot satisfy our selves , that wee doe our best Endeavours , nor know that we have performed our duty ?

S. Thomas answers ; We must St. Thomas answer . first remove that which hinders grace , to wit , Sin : 2. We must convert our hearts from creatures to our Creator . In a word , we must detest Sin , and choose God , and follow his ordinary means appointed in his Church for our direction : and this is the Summary of our duty .

The 22. Doubt . If we fear we detest not Sin sufficiently , because we feel not so great sorrow for the offence of God , as we doe sometimes for a temporall losse ?

LEt us assure our selves , First , We can never have so much sorrow for our Sins , as Gods justice in rigour requires . 2. God doth not exact it of us , because it is not in our power . 3. True sorrow consists not in feeling , but in Reason and Freewill . 4. It is better to have sorrow sometimes only in desire than feeling . 5. It is not necessary this corporall or sensible grief be so great for spirituall as for temporall loss , but it sufficeth to use humane and morall diligence , with firm purpose of a voiding Sin . 6. It is dangerous to make such comparisons and reflexions for weak and fearfull Consciences : as , If such a thing should happen , what should I doe ? Should I rather chuse death , than such a Sin ? and the like : I say , there is no obligation to make such acts .

The 23. Doubt . If we cannot ground our selves in a firm Hope of mercy ; for that we are so frail and inconstant ; We sin daily , and amend not our lives ; We receive Gods blessings , and repay ill for good ; Wee promise , protest , and vow fidelity , and practise nothing lesse .

TEll me , afflicted Souls ! Should you see Christ dye daily for your daily sins , would you despair of mercy ? Even so efficacious is his former death . If you fall hourely , rise again couragiously , and purpose to stand more constantly , and fear nothing ; but draw Humility out of your Frailty , saying , Whereof am I proud now ? Where are my strong Resolutions ? Why doe I judge others ? Who is so feeble sickle , frail , as I am ? O Lord this is the Worm that is so proud : Then cast ●ll into Christs sacred wounds ; and leaving all there , go on with as much quiet and Confidence , as if you had not sinned .

The 24. Doubt . If we go not on with alacrity , because we know not that our Sins are forgiven , that our Confessions are good , and that we are in state of Grace ?

WE must take notice , that in seeking these assurances , we may oftentimes directly lose them : 1. In seeking them too eagerly and unquietly . 2. In being self-lovers , and unwilling to be troubled . 3. In being ignorant of what we are bound to know : for ( it seems ) we conceive those works nothing worth , which are performed without gust , content , satisfaction to our selves , and quiet .

The way then is briefly this : 1. To seek true peace . 2. In God . 3. From his mercy , not our own industry . 4. To be resigned to want peace if he please . 5. To omit nothing we would or should do by reason of the trouble we feel .

The 25. Doubt . Though we cannot ( in this life ) assure our selves infallibly to be in good estate , yet if we could comfort our selves with most probable tokens of grace , whereby we might feel the pulses of our hearts , and somewhat ease our anguish ?

SAint Thomas and S. Bernard assigne 4. Signs of a good conscience out of S. Tho. and Bernard . these four signes of a good conscience . 1. To feel a ready Willingness in our hearts , to hear Gods word , and to learn the means to love and serve him . 2. To feel a Forwardness to do good Works . 3. To feel a hearty Sorrow for the offence of God . 4. To feel a firm Purpose to avoid all Sin .

Gerson adds a fifth : Who so can A ● . out of Gerson . To pronounce these three verities . pronounce heartily and sincerely these three Verities , though he had committed all sins , and should be prevented with sodain death , let him secure himself he is in state of Grace .

The first Verity . O Lord ! If in Oh! that we would often recite these three truths ; especially when we feel our consciences burthened ! What infinite profit and comfort would redound to our souls ? this or that I have sinned against thy goodness , it truly displeases and grieves me , and I am ready to do penance for it , because I have offended thee , who art worthy of all honor , and have transgressed thy Law and Will , which is most holy , just , and reasonable .

The second Verity . O Lord ! I have a good purpose and desire by thy grace to take heed I fall not into sin again , and to avoid to my power the occasions thereof , and to mortify my passions , and bad inclinations .

The third Verity . O Lord ! I have a good Will and purpose to Confess my sins entirely , in due time and place , according to thy Ordinance , and that of thy holy Church .

We may ad to these , the devout frequentation Three other signs . of the Sacraments , which give life and justifying grace ; The warrant of a skilful guide ; And a lively confidence in the Divine bounty .

The 26. Doubt . If we are troubled , because we know not well when we give consent to sinful Thoughts ?

1. IF when the Thought is represented , Rules to know when we consent to sin . we presently fly to the crucifix , expell it , disdain it , dislike it ; it is not Sin , but Merit . 2. But if we carelesly linger in it when well perceived , it is Venial . 3. And if we consent to the Thought , and desire the Action , our sin is equall to the act , if it were committed . 4. But if we intend not the Act , but linger delightfully in the Thought , and the thing it self be Mortall , and deliberately entertained , it is also Mortal .

The 27. Doubt . If we cannot well distinguish between Venial and Mortal sin ?

1. WHat need we determine ; let us Confess it , as it is committed .

2. Mortall sin cannot be committed without great corruption of Him who commits it , or great hurt to his Neighbor , or great contempt and neglect of God , ( says Richardas a S. Victore ) : And S. Thomas Rich. à S. Victore . S. Thomas . says ; He sins Mortally , whose total intention of mind is withdrawn from God , who is our last end .

3. Let us conclude with S. Augustin S. August . Gerson . and Gerson : That it is dangerous , even in Prelats and Confessors , to define what is mortall sin , or give Rules therein .

The 28. Doubt . If that saying of Divines terrifies Faciens contra dubium incidit in peccatum . In dubiis securior pars est eligenda . us ; He that does against his doubt , sins : And , In things which are doubtfull , the securer part is to be chosen ?

WE may , in things which are Doubtfull , securely follow a Probable opinion : Now Scruples are not Doubts , but false apprehensions ; and therefore on all sides , we may ( and somtimes must ) go against our own erroneous consciences , especially when Obedience commands it . Let us therefore , with S. Augustin , S. Augustin Tene certum , dimitte incertum . lay hold of that which is certain , and let go the uncertain : And what way is more sure and secure than Obedience ?

The 29. And last Doubt . If finally we are apprehensive and fearfull lest we should grow weary in the way of Vertue , and not Persever constantly in our Spiritual Exercises ?

LEt us excite our Tepidity by the frequent perusall of this following discourse , and practise accordingly .

The Patriarch Jacob , in hope of obtaining the beautifull Rachel , serv'd Laban seven years with diligence and patience : But being cousened by that disloyal worldling with il favoured Lia ; what doth he ? He neither loseth Courage nor Confidence ; but with new constancy begins his other seven years service , with such admirable alacrity , and a heart so fix'd upon his desired reward , that the time seem'd Gen. 29. but a week to him .

O my soul ! thou seekest and sighest after eternal Beatitude , consisting essentially in the blessed vision and fruition of God , ( signified by Rachel , according to S. Bernard ) ; For S. Bernard . this thou hast bound thy self to serve God ; But alas ! The world , the flesh , and the Devil , do so often beguile & blind thee , that thou takest blear-ey'd Lia , for beautiful Rachel , the world for heaven , the flesh for the Spirit , and diabolical Illusions for Divine inspirations .

But what ? Lose not courage , nor confidence ; Renew thy protestation of loyal service ; Serve God one other seven years ; Suffer another slavery to get heaven , to dy in finall grace , and to be eternally joyned to that blessed beauty thou lovest ; Follow Jesus to mount Calvary , to consummatum est , to thy last gasp ; If thou stumblest , fall not ; If thou fallest , up again and march ; Stand not , but go forward ; for he only that persevers till the end , shall be saved . Let neither frequent temptations , nor fearfull imaginations , nor strong passions , nor bad inclinations , nor often fallings , nor ordinary frailty , daunt or dismay thee . God is good and gracious , meek and mercifull ; Thy reward is infinite and eternall ; Thy friends are moe in heaven , than on earth ; persever then , and go forward ; if thou canst not run , at least go fair and softly , and securely , after Christ thy Captain , crying , Draw me unto thee , ô most dear Lord ; for I desire to follow thee and no other : but I am weak and lame , and therefore I make use of two crutches , A strong resolution never to forsake thy love , and a lively confidence in thy grace , goodness , and mercy .

O holy and happy , O pretious and highly to be prized Perseverance ! O finall grace ! the patrimony only of the elect , and portion of the predestinate ! Fight manfully , ô my soul ! get good habits timely ; resist sin valiantly ; fast , watch , pray , sigh and suffer perseverantly : heaven is worth thy pains . Persever , O my soul ! Persever , Persever ; that done , all is done ; that wanting , all is undone . This , O Satan ! thou knowest full well ; and therefore little car'st to see me zealous for a Lent , for a year , for a time , so in the end thou may'st make me tire , tepide , and careless of my progress and P●rseverance : 't is my Perseverance S. Bernard . which thou only enviest at ; because that only conquers thee , and crowns me eternally . I discover thy two main snares , ( ô subtill enemy ! ) into which thou wouldst allure my unwary soul ; and thy first design failing , which was to delay my eonversion to Gods service , thou pursuest thy Second , which is , to weary me in my well-begun enterprise .

To shift off my Conversion , thou urgedst youth , long life , time enough ; ( thy dayly and dangerous deceits , by which more Christians perish , than by any other thy guiles and stratagems : ) Thou knowest the peril of delay , in a matter so important , as is our conversion , perfection , salvation ; Thou art not ignorant how one sin draws on another ; how he that to day is unfit , will be less to morrow ; how custom grows into nature , breeds blindness , hardness of heart , and insensibility ; how old diseases are hardly and rarely cured ; how God withdraws his grace when 't is abused , refused , neglected ; how much his justice by delay is exasperated , and that we heap coales on our own heads by our negligence . Thou art well skill'd in the uncertainty of our frail life , know'st the dangers , chances , changes , and accidents , which may speedily overwhelm us : therfore thou whisperest , stay a little , deferr yet for a time ; till God in whose hands are the moments of all time , takes from us all time , ( who have so long abused the opportunity of time ) , and sends us into pains eternal without time .

But seeing me resolutely and violently breaking all thy chains , running and crying with S. Augustin ; S. Augustin Why shall I longer say to morrow ? why not now ? even at this instant ? thou now strivest to undermine my Perseverance : But take courage , ô my soul ! thy time of enduring will soon end , and thy ensuing joy will be without end . Hearken not to thy sworn enemies enchantments ; sit not , stand not , sleep not ; but pray , watch , and walk , whilst thou hast light and life , that the darkness of eternal night and death overtake thee not .

And since thy Loving Lord , is both able and willing to succour and support thee , and to turn every thing to thy advantage , ●ven thy imperfections , frailties and failings , ( For thou art warranted , that so Rusbrochius . sure as God is God , so sure it is , that he will permit nothing to befall us , but for our greatest good , and his own glory , and that it is most gratefull unto him we so judge of him ; ) doubt not of his providence and protection , not fear to permit him to deal with thee as he best pleaseth , and to remain in a perfect indifferency to all his divine ordinances and dispositions , saying ; Since it is thy will , O Lord , it is certain to be n●y good ; be it so : I am as sure thou lovest me , as that thou livest with me : A way then all diffidence , disloyalty , inconstancy : How many Saints have you perverted ? how many souls have you damned ? Without thee O holy Perseverance all is lost , with thee all is se●ure ; Grace till the end , Glory without end : Welcome holy Confidence ! the main support of my life , and the life of my Perseverance ; I am content , O my Lord , to be conducted by thee for time and eternity , as thou best pleasest ; Lead me by land or water , by desolation or devotion , by darkness or day , by sickness or health , I will adhere to thee constantly .

If it be thy blessed will , O Loving Lord , that I creep as a snail towards Perfection , I will neither be troubled nor dismayed , I desire not to fly faster than thou enablest me , I quiet my self with the grace thou givest me , which I acknowledge to be not only beyond my deserts , but better for me than my own desires . Finally I here make a generall Resolution , and a generous Resignation of my whole self into thy holy hands ; hoping that it will give worth and value to all my actions and sufferings .

O my Soveraign and sweet maker ! A form of generall Resolution . my whole Will and desire ( according to my great obligation , former profession , and present protestation ) is to serve and love thee , and to fulfill thy blessed Will in all things , and to be wholly thine at all times , and in all things whatsoever . 'T is thy Honour I only aym at , thy Glory I only intend , and thy Will , I only seek to accomplish : To thee alone I render and wish all benediction and eternall praise , and with cordiall Joy I say Amen to all that is possessed by thy most amiable and perfect goodness ; and joyning my humble desires and devotions with all those that love thee , I implore that we may be all thine , and that thou wilt be All in us all .

And now , O my soul , since thou hast in some sort happily begun a course of Prayer , Recollection , Abnegation , and Humility , according to Obedience , and supported by Confidence ; For further helps to perseverance , read the 22. 23. 24. ch. of St. Teresa's life , Written by her self ; And her book entitled , The way to Perfection . Let the Devill storm , let Flesh and blood rebell , let the World murmure ; Answer them all , Quod scripsi , scripsi ; my Vows and Promises must and shall stand & I am content to sign it with my blood : I will sooner dye than swerve from my well-setled Resolutions , or cancell the free deed and gift of my self to my Saviours service ; Darkness , Desolation , Death and Devill shall never make me change .

Live my good Purposes to love my dear Lord unchangeably , irrevocably , eternally .

Cant. 2. 16. My beloved is mine , and I am his . 2 Tim. c. 4 v. 7 ▪ 8.

I have fought a good fight , I have finished my course , I have kept the faith ;

Henceforth there is laid up for me a crown of righteousness , which our Lord the righteous Judge shall give me at that day : and not to me only , but unto them also that love his appearing .

James 1. 12. Blessed is the man that indureth temptation : for when he is tried , he shall receive the crown of life , which our Lord hath promised to them that love him . Revelation 2. 10. Be thou faithfull untill death , and I will give thee the crown of life .

FINIS .

Errata .

In the Conflict .

PAge 32. line 2. for from read form , p. 45. l. 15. for weary r. wary , p. 69. l. 25. for mediations r. meditations , p. 143. l. 28. for his r. he , p. 143. l. 29. for its r. his , p. 161. l. 29. for ordinary r. ordinarily , p. 201. l. 2. for pleasure r. please , p. 277. l. 2. for many r. may .

In the Conquest .

PAge 3. l , 29. for some r. son . In the Exercises .

Page 103. l. 12. for ●at his r. eat a● his . In the Maxims .