Iesus Maria Ioseph Teresia. The soul's delight composed by the R. F. Paul of St. Vbald, religious of the Holy Reformed Order, of the most Blessed Virgin. Mary, of the Mount Carmell, for the benefit of all deuout soul's but chiefely, of those that are giuen to mentall prayer, and are desirous of spirituall perfection

Iesus Maria Ioseph Teresia .

THE SOVL'S DELIGHT COMPOSED BY THE R. F. PAVL OF St. VBALD , RELIGIOVS OF THE HOLY REFORMED ORDER , OF THE MOST BLESSED Virgin. MARY , of the MOVNT CARMELL , For the benefit of all deuout Soul 's , but chiefely , of those that are giuen to mentall prayer , and are desirous of spirituall perfection .

Accedite ad eum & illuminamini , & facies vestrae non confundentur .

Come yee to him , and be illuminated and your faces shall not be confunded . psal. 33. v. 5.

Delectare in Domino , & dabit tibi petitiones cordis tui .

Be delighted in our Lord , and he will giue thee , the petitions of thy heart . psal. 36. v. 4.

IN ANTWARP By WILLIAM LESTEEMS in Hoochstrat at the signe of the Pellican . 1654.

printer's or publisher's device

Joh. Colbatche , S.T.P.

Trin. Coll. Cant. Socius Sen.

TO THE MOST HONORABLE AND VERTVOVS LADY , THE LADY FRANCIS BVTLER OF KILKASH , The author wisheth all health and happinesse . Madame

1. WHen I finished this little worke , called the Soul's delight , I knew not , to whom I should dedicate or direct it ; vntill at length , reflecting on the piety and deuotion , which in your , ladiship I obserued being at Kilkash : and with all , considering the orderly composition of your Chappell , with those deuout pictures of the Altar , decent vestments , fine and cleane Altar clothes , the obseruance of houres , for prayer , the great content which you tooke in speaking , and conuersing of spirituall matters ; and aboue all , the seruent desyre you had , to aduance your soul , in the way of perfection , and the loue of God ; for which end ( if you remember ) you told me , that somtymes , your sisters , and your selfe , of purpose , did visit the most honourable , and truly vertuous Lady of Thurles , your Mother in law , though liuing a farre of ; and parting thence , as from the schoole , and Mistrisse of vertue , all of you were wholy renewed in spirit , with great feruour , and desire of more seriously louing , and seruing God , the only goodnesse , and faithfull spouse of all deuout and louing soules .

2. Reflecting ( I say ) on these , ( with which certainly I was not a litle edified ) I did resolue for your spirituall comfort , and partly their's , to dedicate this Soul's delight , to your Ladiship , with whom , I knowe , it will receiue a better welcome , then those bookes , which treate of the vaine delights , and pleasures , of this transitory world . And though the bulke and substance be but small , yet your humility , and piety , is such , that I feare you will prise it , beyond its worth , through that high esteeme you haue , of the smallest treatise ( though neuer so simple ) which speaketh of God ; this being a true token of the loue you beare to his diuine Maiesty .

3. Madame , I haue considered it ; and well may all that knowes your Ladiship , admire , to see so many vertues ( but chiefely so great humility ) in a soul of so worldly an outward show . Yet truly , I cannot but confesse , that it is the prerogatiue of a vertuous soul , and not the least of vertues , to know , how to cloake and hyde without note , the inward graces and gifts of God. But as the sweetest perfumes which are closely shutvp , being openned , with greater vigour and fragrancy of their odours , doe recreat and delight such as are present , euen so those sweet hidden vertues , closely shutvp in the secret cabinet of your deuout soul , venting themselues , by that spirituall language of yours , cannot but very much comfort , and delight the hearers ; which , and your actions , doe tell vs , what fire that smoake com's from ; and more then so , it leaueth in the hearts , of such as you conuerse with , no small desire to burne with the same fire ; experience teacheth what I speake , I say no more ; but doe acknowledg that it hath beene a motiue to me , not only dayly to commend your Ladiship to God , in my poore prayers , but also to addresse this litle worke , vnto you , which treateth of prayer being an excellent meane to forward a soul so pious , and amynd so vertuous , in true perfection , and the loue of God.

4. Accept therefore of it , I beseech you , not so much for its worth , as for the affection wherewith it is giuen , and giue it no more praise , nor esteeme , ( though called the Soul's delight ) then you shall find profit thereby . Yet peruse it well , and read it with attention , then with your vnderstanding , and will , by a serious consideration , and pious affection , walke in euery sort of prayer heere laid downe for each state of life , as in the alleyes of a pleasant garden , delighting your spirit , with the varieties of such nosegaies of vertuous flowers as there are found , and God is wont to bestow on his owne . Or suppose , that heere is a table set before you , with many diuersityes of banqueting stuff , and dishes of rare , and comfortable meates ; taste now of the one , then , of the other , and doubtlesse you shall not onlly please your pallat , but also receiue a sweet refection , and spirituall nourishment , by an admirable satisfaction with diuine consolation , in the appetites , and inward powers of your soul ; This is the way to delight your selfe , in , and with our Lord , who seing your diligence heerein , will easily graunt you the petitions of your heart , and replenish you abundantly , with his grace , and loue , in this very life ; and in the other , afford you his glorious fight , in which all true happinesse , and endlesse delight , doth consist : this , he heartely wisheth vnto your Ladiship , and wil pray for , who is .

Madame Your must humble seruant in Christ Iesus , Fr. PAVL or St. VBALD alias S. B.

THE PREFACE

1. AMong the many waies , and meanes , helping vs , to attaine to , and gaine out finall end , beatitude , and eternall felicity , ( consisting in the blessed sight , and ioyfull fruition of the euer liuing God , in whom alone all goodnesse is ) Prayer holdeth the leading way , and that chiefely , which is vsed mentally , the sweetnesse , delight , and benefit whereof are so surpassing sense ( when God so pleaseth ) that none though yet very learned , is able to expresse , vnlesse , God of his goodnesse doth giue him the experimentall knowledg thereof ; which his diuine Maiesty most willingly affordeth to all , that will dispose themselues to receiue so great a fauour , and blessing . It is 3. kings 10. v. 1. & said in holy Scripture that the queene of Saba , hearing of the wisdome , and greatnesse , of the Glory of Salomon , King of Israell , came from a farre , to see and heare him , which when she did , and had considered all ; she was so raui●ht with admiration , that her spirits failed her , and shee esteemed those happy , who were allwayes in his presence , hearing his admirable wisdome , and beholding the greatnesse of his Maiesty . But much more we doe dayly heare , of our Lord and Sauiour Christ Iesus , who is more then Salomon , being the eternall wisdome of God the Father ; how happy then must they be , who are , and canne be , when they please in his Holy presence , in prayer , there considering , his greatnesse , Maiesty , and glory ; and in the secret of their heart , hearing those mellifluous speeches , and delightfull words of life , falling from his blessed mouth , to their great ioy and comfort ; for often heere , their spirits faile them and they are eleuated farre beyond themselues . he admitteth all persons to his presence , conuersation , and familiarity , without exception ; he is allwayes ready to giue audience , and the oftenner they come to him ; the better is their wellcome , yea the more he doth fauour them , and bestow his gifts and graces vppon them ; and his goodnesse is such , that he is not displeased with their presence , nor troubled at their importunity , as worldly princes are , but ioyfull to see them , delighted to heare them , much pleased to haue the occasion to shew his willingnes to graunt what they demand , and he often giues more , then they know , to aske .

2. Prayer maketh one so inward with God , so great , and Gracious in his sight , and so confident of his fauour , that his diuine Maiesty canne hardly deny him any request what soeuer . Examples of this truth , you may read dayly in Holy Scripture , and the liues of Saints ; as when God in his wrath and anger , said , that he would vtterly destroy the children of Israel for their wickednes and grieuous sinns ; Moyses familiarly , and Exo. 32. v. 31. confidently prayed , saying vnto God , either forgiue them , or blot me out of the booke of life , wherein thou hast written me ; at which presently they were forgiuen . The holy Prophet Elias our 3 kings 17. v. 1. Iac. 5. v. 17. 4 kings 1. v. 10. 3 kings 17 v. 22. 4. kings v. ●6 . Father , and founder , was so Gracious in the sight of God , that at his request , it did not raine for three yeares , in punnishment of the sinns of the enemyes of God ; which past , he prayed againe , that it should raine , and instantly it was graunted ; at seuerall other tymes he prayed that fire should descend from heauen , and consume the persecutors of the holy Prophets , which instantly was done , two companyes with their commanders being by fire from heauen destroyed and consumed to dust . he also , and Blessed Eliseus , his disciple , by prayer , brought the dead to life againe . Also our Holy Mother S. Teresa writes in her life , that 〈…〉 39. God ●ould her , that what she should demand he would allwayes graunt . to be briefe , by prayer , many are so powerfull with his diuine Maiesty , that they seeme in a manner , Gods on earth , they are so wonderfull in their liues , and workes , made spectatours ( yet liuing in this vale of teares ) of the glory of heauen , where they see , and know the diuine and hidden misteryes of God , foretelling things to come , and reuealing the secrets of peoples hearts .

3. And you must obserue , that in prayer , there is no exception of persons with God ; for he giues his graces , as well to the poore , as to the rich and to the ignorant's women , as to the learnedst men . neither must I heere let passe , what some with little reason say ; to wit ; that bookes treating of prayer , high and misticall things , are not fit for , nor to be dedicated to women . But with their fauour , women are as capable and apt according to their naturall disposition for this exercise of prayer , and receiuing diuine impressions , and illuminations of eternall verities , from the Father of light , as men . for they haue a reasonable soul , as well as men , which , God when he please may eleuat to supernaturall things ; for he is not tyed to any , nor his power limited , but well knowes , how , when , and to whom , to giue his gracious fauours , this depending only of his owne will ; and his holy Spirit , where , and when he please , inspireth , lightneth , inflameth with diuine loue , and instructeth the soul of men and women , in the knowledg of most high and hidde● misteryes .

4. For the whole frame of prayer is grounded vppon two points , which are humility , and loue ; in these , it is well knowen , that women are ●●ore forward then men ; and this naturall disposition of theirs being applyed to God , by frequent prayer , through his Holy Grace , disposeth them to be partakers of those diuine illuminations , and they come sooner , to be in God's fauour , and receiue supernaturall gifts , then men . many other reasons there be , for the same , which I heere omit ; and Blessed Peter of Alcantara did affirme this same to our holy Mother S. Teresa , as she relates in her life ; and experience hath taught from age to age , that they were eminent in the loue of God , and that their liues , and bookes written of diuine Matters , euen at this day , giues admiration to the world . The declaration of supernaturall things in visions and reuelations written by S. Heldegardis , S. Mathild , S. Birgitta , S. Isabell , S. Catherin of Siena , and diuers of that sexe , are testimonyes of this truth , and for a more ample probation thereof , what shall we say of the rare workes , bookes , and doctrine of our holy Mother S. Teresa which , as the sunne at midday , doth illuminate the whole Church , in the knowledg of prayer , and the wayes , by which God doth communicat himselfe in it , to such as doe truly serue and loue him . Who canne expresse the great good which hath beene donne by this one poore Virgin alone , by her exemplary life , angelicall conuersation , and bookes , replenished with celestiall documents , and instructions , for such as are desirous , to gaine true vertue , and perfection : o how many thousand soules of all sortes of people are by her meanes saued ? how many men and women , by her example , and aduise , became religious , forsakeing all that could giue delight , or content in this life ? what part of the world are not those religious now in , with their exemplary life and spirituall doctrine , illuminating Christian souls in the way of vertue and true perfection ? O how many myraculous Saints of both sexes , were , and are of her reformation , ( but a few yeares since beganne ) whose admirable liues , are dayly a writing , and seuerall of their bodyes after being many yeares in the earth , in token , and testimony of their Virginity , and internall purity , found whole , and entire ? and though afterwards kept aboue ground , and exposed to the ayer and weather , yet still Miraculously preserued , and vncorrupted ; of which I haue seene some to my great comfort ; so that God ( as she Prophet sayes ) is truly Ps 67. v. ●6 . wonderfull in his saints .

5. But to conclude ( after my long digression ) I could heartely wish , that all men and women , would vse this mentall prayer ; for it is the ofspring , or fountaine of true knowledg , the ornament of Mentall prayer . the memory , the ioy of the will , the peace of the mynd , the treasure and glory of the soul ; for by it , we come to the true , and feeling knowledg of our selues , and God ; there , in our necessityes , and dangers we haue recourse to him , who is powerfull , canne , and will help vs : for as long as we liue in this bannishment , we are like to a citty strongly beseiged by our enemyes , the world , the flesh and the deuil , who night and day , yea euery hour doth watch to find an occasion , or any opportunity , to ouercome , destroy , and deuour vs. Therefore S. Peter prescribes , and aduiseth , as the only remedy , for 1. Pet. 4. v. 7. 1 Thesal . 5. v. 16. Mare . 14. v. 58. preuention , and defence ; to watch in prayer , and S. Paul , to pray without intermission , and our Sauiour did admonish his Apostles to watch and pray , least they should fall into temptation .

6. Prayer , S. Isidor sayes , is a scourge to our enemyes , the reliefe and refuge of a sinner , a comfort to our neighbours , and a sacrifice to God most acceptable ; our holy Mother S. Teresa had therefore good reason to extoll it with high praises , as being worthy , to be esteemed , vsed , and dayly practised by all sort of people , and as that wherein their greatest safety doth consist ; and whence all good , and spirituall happinesse in this life , doth proceede ; and without which , it is vnpossible to scape the dangers , and hurts of our enemyes , whiles we are in this mortality . So that prayer , as is sayd , being the leading way , to the kingdome of heauen ; and that in the house of God , there are many mansions , and not one , and the same way , leading to all ; nor each one , apt , or fit , to walke , or goe on in euery way ; I thought good to deuide this treatise , into three partes , out of which each one according to his state of life , and occasions , may choose what way to take , and what exercise , to vse .

7. In the first , I doe declare what prayer is , in a generall manner , the abuse thereof , and how to pray with profit : and then a dayly exercise to that end . also I doe set downe some pious considerations of man's creation , mouing vs to the knowledg of our selues , and our obligation , and duty to God : then the great hurt of sinne , and man's condemnation , Christ's loue , in redeeming vs , instructions , how to goe well prepared to confession , and communion , and to be disposed , to dye well , with some deuout prayers , and short meditations .

8 , In the second , the benefit and partes of mentall prayer , are expressed , and explicated , with aduises for the better vse , and practise thereof , after this , the declaration of the purgatiue , illuminatiue , and vnitiue life , and what to them are proper .

9. In the third part , there is a briefe relation of supernaturall prayer much according to the mynd of our Holy Mother S. Teresa , not that I intend to teach what it is , but that pious soules ( reading the great effects of it , and the many graces , and fauours which God is wont to bestow on those that giue themselues seriously to his seruice ) may be animated , and encourraged to goe forward with great alacrity of spirit in this Holy exercise of prayer , which is not the least of his great benefits , and blessings ; and which I humbly beseech his diuine Maiesty , to graunt vnto many , by the vse of this booke , for his honour and glory , and the good of his Holy Church , which is the scope I ayme at , and the end , of all my desires , and labour . Amen .

TO THE COVRTEOVS READER .

GEntle reader , although in this age , people are more curious , then pious , and thence some may expect , in this treatise , elegancy ( which in other bookes written in English they doe find ) rather then sufficiency , or substance , regarding that , farre more , for their content , then this ; yet I beseech thee , to looke heere , for no such thing ( whereas I doe not make profession , of that matter , being sufficiently satisfied , if for the profit of the readers , I can make my selfe but to be vnderstood in plaine , and significant words ) but read it carefully , attending more , to the substance , then to the style , and to piety , rather , then to curiosity ; for in so doing , I doe confide in god's mercy , and goodnes , that thou shalt enioy the fruit , and benefit of my labour , with the spirituall comfort of thy soul , and the amendment of thy life : In the meane whyle I intreat thee , charitably to excuse my defects , and the errours escaped in the printing , being done in an other country , and by those that are ignorant of the language , And pray for me . Vale.

IESVS MARIA .

Fr. Ioachimus a Iesu Maria Praepositus Generalis Fratrum Carmelitarum Discalceatorum , Congregationis S. Eliae , Ordinis Beatissimae Virginis Mariae de Monte Carmelo , ac eiusdem Sti Montis Prior.

CVm opus , cui titulus , Animae delectamentum , a R. P. F. PAVLO a S to. VBALDO Congregationis nostrae Sacerdote professo , compositum , duo eiusdem nostrae Congregationis Theologi , quibus illud commissum fuerat , recognouerint , & in lucem edi posse probauerint , faculratem impartimur , vt typis mandetur . In quorum fidem praesentes dedimus sigillo nostro munitas , ac propria manu subscriptas , Romae in Conuentu nostro Stae Mariae de Scala die Sexta Septembris 1653.

Fr. Joachimus à Jesu Maria Praepositus Generalis .

Fr. Faustus à S to. Basilio Secret.

Fr. Ioannes à Matre Dei Fratrum Carmelitarum Discalceatorum Prouinciae S. Ioseph per Belgium Prouincialis .

EXcommissione R. Adm. P. N. Praepositi Generalis , facultatem , quantum ad nos attinet , concedimus , vt liber cui titulus Animae delectamentum à R. P. F. PAVLO à S to . VBALDO Religionis nostrae Sacerdote professo compositus , & à duobus Theologis nostrae Congregationis prius approbatus , Typis mandari possit . Datum Gandaui in Conuentu nostro Sti. Ioseph die 22. Augusti 1653.

Fr. Ioannes à Matre Dei Prouincialis .

Fr. Ioannes Augustinus a S. Teresia Secretarius .

OBlectamentum hoc animae , R. P. F. PAVLI à S to. VBALDO Ordinis Carmeli Discalceatorum , cura concinnatum , diligenter inspexi , quod & absque vlla offensa tutum , iucundum , pium , ac deuotum , aestimaui ; quo tanquam in salutifera quadam mentis solitudine , inter fragantium odoramentorum , flores , rosarum & liliorum amaenitudines afflicta ludit anima ; recolligit se peccator ; vulnera sua videt & plangit ; opem implorat , resurgit , & sanatur . Datum Bruxellis ex Conuentu Fratrum Minorum hac 22. Nouembris 1651.

Fr. Raymundus Caronius S. Theolog. Lector .

DElicias animae à R. P. Patre F PAVLO à S. VBALDO collectas , & concinnatas , non sine magna animi voluptate & delectatione perlegi , in quibus , nihil , aut fidei Catholicae , aut Misticae Theologiae ( de qua varijs in locis huius libri tractatur ) contrarium reperire potui : quinimo , omnia sunt valde pia , valde deuota ; & animabus religiosis , deuotis , & mentali orationi deditis , perutilia ; quapropter praelo & luce publica dignissimum censeo , 10 Sept. 1652.

Fr. Gregorius à S to. Elia Carm. Disc. Theol.

LIbrum hunc , cui titulus , Animae delectamentum , à R. P. F. PAVLO à S to. VBALDO Carm. Disc. compositum , attente , magna cum deuotioné & satisfactione perlegi , in quo , nihil Catholicae doctrinae , aut bonis motibus , contrarium , sed omnia , pia , cunctis que tam religiosis quam saecularibus serio Christo Domino inseruire desiderantibus perutilia , notaui , Quippe homines in Oratione ac mortificatione instruit , & pro quolibet statu , planam , facilem , nec non suauem , ad omnem perfectionem , viam , ostendit ; ideo publica luce dignissimum censeo . Datum Bruxellis 16. Iulij 1653.

Fr. Angelus Joseph à Conceptione Carm. Discal . Theol.

APPROBATIO .

HOc Oblectamentum animae à R. P. F. PAVLO à Sto , VBALDO , Carmelita Discalceato , compositum , ab eruditissimis S. Theologiae Lectoribus examinatum , & nihil Catholicae fidei , aut bonis moribus repugnans , continere iudicatum , Typis evulgari permitto . Actum 2. Septembris 1654

GVILELMVS BOLOGNINO S. Th. L. Can. & Lib. Censor Aniv .

THE FIRST PART What Prayer is , and of the abuse thereof .

THE FIRST CHAPTER .

1. MAny that are giuen to prayer , doe gaine litle profit thereby , because they doe not well know , nor consider what prayer is ; for if they had knowen it , t is like they would be more attentiue in it , and vse it as they ought ; and so we should haue more saints then there are , and heauen more soules .

2. You must therefore vnderstand , that prayer generally taken , is an eleuation or application of the mynd to God ; so , that notwithstanding a man pronounceth many Good words with his mouth , and seemeth to pray ; not hauing this eleuation ; it is no prayer , by reason the mynd is not eleuated , or applyed to God. As for example , a chyld required by his Father , or Master , to read very Godly prayers in some deuout , booke , either to passe the tyme , or know whether he canne read , or no ; is not said to pray , though he read's the most deuout prayer that canne be . Why so ? because he intended not to pray , and the principall thing ( which is the application of the mynd to God ) is wanting , and therefore Christ our Sauiour speaking to the Pharises , said , yee hipocrits , did not Esaias Prophecy well of you saying , this people doth praise me with their lips or Matt. 15. v. 7. mouth , but their heart is farre from me . this he said in the behalfe of God , by which you may obserue , that our sauiour doth tearme him an hypocrit , and dissembler , who maketh shew of that which is not , mouing his lips , as in prayer , but not applying his heart or mynd to God.

3. But alas , how many Pharises and Hypocrits , may be found this day , euen among the very Catholikes , that make shew of praying , and seruing God , their hearts and mynds being farre from him ? We haue the Pater noster , or Lords Prayer , appointed by our Sauiour , to be said , Matt. 6. v. 9. as the most excellent of all praiers , and many Godly bookes with deuout praiers , and hymnes approued by the church , for the vse , and benefit of all Christians ; and though vocally said , yet they are of great merit in the sight of God , being well and attentiuely vsed , according to the former application . Yet I am sory , that there be many , so worldly and negligent , that they pray no way , though in Christian duty obliged to pray ; nay , they scarse call to mynd , whether there be a God , or no. which the Turkes doe not forger ; so that going to bed , or getting vpp , before meat , or after , they giue no thankes , but couch , and feede , as the brute beast's doe ; or , as if they were not obliged , ( being reasonable creatures ) to praise , and giue God thankes , for their being , life , health , foode , conseruation night and day , from sudden death , and other dangers ; which ( as others ) they are subiect to . And if by chance they go to church on holy dayes to heare masse , or diuine seruice , being therunto bound , vnder paine of mortall sinne , they mynd more to gase heere and there , on this or that body , attyre , or new fashion , or giue their mynd to wander on idle things , then what they ought to doe in that place ; and if they say some prayer , as their beads , ( for bookes they doe not vse ) they know not what , or how they say it , they are so much distracted , and their mynd perhaps in the marker , tauerne , or some worsse place ; and to those , the masse ( though short , as not a full halfe hour ) seemes so long , that they are there weried , and thinke it will neuer end ; and often they doe not expect till then , but are away before tyme , that their body may be present , where their heart , and mynd were all the tyme of masse .

4. Truly the light of faith is very much obscured , and darkned in these repid , and luke warme Catholikes ; are not they in a poore case ? what canne they expect , or hope for , at the hour of death , from God ; whom in their life they did so litle respect and regard ? for though his diuine maiesty be mercifull , he is also iust ; and when his mercy is not accepted , but abused , his iustice will in due tyme inflict a condigne punnishment ; God's mercy was great ( note this well ) who endured with patience so many yeares such wrongs , and abuses ( as their grieuous sinns , and did not cast them suddenly into hell fire , as he did the Angells of heauen , for one only sinne , ) graciously expecting their conuersion and repentance , which they thinke not of , putting all off , either till they grow old , or fall sick , intending then to repent ; as if the tyme , and certainty of repentance were in their power , and at their disposall . but what if they be short taken , and the thread of their life cutt off by a sudden death ? ( which doth dayly happen to many ) what will become of them ? which they ought rather to consider ; o then for a moment , wherein they might haue made vse of gods mercy , when they liued , ( an did not ) and gained the ioyes of heauen by repentance , which they neglected , they must endure without remission the rigour of Gods iustice , and suffer the torments of hell fire , for all eternity . woe be vnto them ; O deere Christian beware of this , and repent whiles thou hast tyme , not knowing but that very hour , is the last of thy life ;

5. There be others whose deuotion is but small , and some tymes they haue a confused memory of their obligation , to serue God ; and thence they feare his punnishments : which make them some tyme goe to prayer , masse , and those things , to which they are bound ; as to confesse and receaue , at least once a yeare ; which they doe very coldly , and god grant they doe it , to their profit : which I feare they doe not , for want of due preparation , though the saluation or damnation of their soules , depend vppon it . their prayers are not many , and in haste , thinking that to say them , is enough , and that they haue donne well , and a great matter too : but surely they are mistaken , ( though they doe better then the former ) : for what honour haue they donne to God therein , or what great profit , to them selues ? that considered not for what , or to whom they praid ; whereas they minded him not , all the tyme of prayer ; but rather when they should end , to be gone away ; which is a great abuse of prayer , and disrespect to God. there are many of this sort , whose case is dangerous enough , and they are to be pittied , instructed , and admonished by their Pastors .

6. An other sort of people I find , that haue a good custome to goe euery day to prayer , and to heare masse , which is laudable , but if they should truly examen themselues , when all is donne , perhaps they would find , that they were thinking of their worldly affaires most of the tyme , and did scarse reflect vppon what prayers they said , being smoothly carryed away with some thoughts , which the deuil doth suggest according to their inclination , or naturall disposition ; wherein , they take such content , that they , easily forget what in prayer they are saying ; for he doth know how to sit euery mans humour ; yet by reason their first intention was good , it maketh the rest somewhat meritorious , when their distraction was not wholy woluntary ; but they cannot be excused for their negligence , and disrespect to God , who is present , and to whom they ought in prayer , to addresse their speech with great humility and reuerence .

7. Others there are , that haue that good custome , and they taske them selues with a certaine number of prayers , which when they haue performed , they thinke , that they haue donne much ; but whiles they pray , their mynd runns more on when they shall end their taske ; then how to please or praise God , and therefore , they often lift their beades , or turne the leafe of the booke , to see where abouts they are ; and in the meane tyme ; their mynd is a wandering , and their tongue runns in all poste , not knowing why , or whither ; but makes hast to come to his iorney's end , that is . till all is said : and so very speedily they part . yet though this be an abuse , it is of more importance then the others ; for they haue not only an intention going to prayer , to serue God , but also to spend tyme to performe that taske which they haue obliged themselues to ; though afterwards they be distracted , or carried away , with vaine thoughts ; an other good , it hath , that they are neuer quiet , nor satisfied , till they haue performed the said number of prayers both morning and euening , which makes them myndfull of God , when they are about businesse , and haue not ended all .

8. But what shall we say of men that seeme to be of vnderstanding and know much ? and canne discourse of our obligation to God , when they are among those that speake of that matter , yet are as carelesse of their duty to god , as others , and perhaps more ; they seldome pray at home , and when they frequent the churches , they stand and gase ; they come to see , and be seene ; and often , for company's sake , rather then to pray ; as to attend this nobleman , or that lady whom they leade by the hand , more then for the loue of god ; and many tymes , to meete this or that frend , or party , with whom they haue some businesse ; on which their mynd is more busied , then on their prayers ; but those young gallants and damicell's are worst of all , that prate , and laugh euen at masse and euen songe ; they lightly say some Pater and Aue , and then they looke about , and if occasion be , they prate againe , and perhaps speak of their neighbours attire , or fashion , or of the priests behauiour , or preachers doctrine if it doth not please them ; they goe to church , as it were but a bare ceremony , not valuing that holy action as they ought ; and they whose sex requires more modesty , in the church , where it ought to be most , doe shew but leuity and vanity , litle deuotion , and no recollection , though many are very Pious . in short , though these caualliers and ladyes , seeme to be of some capacity more then others , yet they so forget them selues , and their duty to god ; that they may be without offence , compared to the Iewes , who kneeling Matt. 27. v. 29. before our Sauiour , adored him in scorne ; and then laughing , looked on each other ; in like manner , these say some prayer , carelesy ( which is to vnderualue our Sauiour and litle esteeme him ) and speedily they turne faces about , prate , and smile at each other ; and they doe scarcely leaue off , at the very eleuation , which is no sooner donne , then they are vpp , and prate againe . I leaue it to their censure ; ( this considered ) whether it be not a foul abuse , a great irreuerence and disrespect to that great god of glory ; their creatour and redeemer ?

9. Many also frequent the churches and Sacraments , that they may not be noted to be cold Catholiks , or indeuout ; and many tymes , when they see others of their quality communicating , not hauing thought of confession till then , without any great sorrow for their sinns , or due preparation , they confesse and receiue ; this is a great abuse ; diuers other abuses in this kind . I omit , least to be tedious , returning to what I said in the begining ; that whether the prayer be vocall , or mentall , without that eleuation or application of the mynd to god , it is of lirle , or no profit at all .

10. For , who going to treat with a gentleman of fashion about some weighty matter , by which he intends to benefit himselfe , would not court him the best he could , or at least , giue him that respect , as well in conuersation , as salutation , which to him is due , according to his quality and calling ? much more to a King when a petition is to be presented to him . For it is knowen in all kingdomes , with what low submission and respect ; and with how many bowings or conjues , he is first saluted ; before the petition be deliuered ; and then how obseruant the petitioner is , of the kings gesture , whiles he reads it , how carefully doth he fix his eyes , to see when he will looke at him , and how attentiuely , and patiently doth he expect his answere ; Be you now iudg deere Christian in this case , whether a wrong be not donne to the king of kings , and lord of all things , when by those that goe to speake and petition to him , he is not so much regarded , as a temporall King , or worldly man of a meane degree : for they scarse begin to pray , when most irreuerently they turne ( as we may say ) their backsyde , to his diuine Maiesty , who is there present attending to giue audience , and heare their request : their mynd busily speaking with the world , and he left as a Cyphar there quite forgotten . O foul abuse ? o great irreuerence ! o vnspeakeable ingratitude ! my God how canst thou endure it ? my deerest Lord , how do'st thou bere with such rude , and vngratefull people ? Verily thou art the God of patience , and goodnesse , the meanest man of any fashion would not take the like affront at any others hands , though som what beyond his degree . O true louer of our soul's , what canne they expect by such prayers , or I may better say , by such mockeryes ? for though thou art most mercifull and gracious , and very willing to receaue our petitions , and grant what we desire ; if we come to thee with that humble reuerence , and true confidence , which is fitting , and all ought to haue in thee , or with that very respect , and attention which they afford euen to thy creatures . when ( I say ) thy so great goodnesse and mercy are not regarded , ( but they disesteeme thee soe much , and turne their hearts and mynds from thee ) and the day of reckoning come ; doubtlesse thou wilt turne thy blessed face from them , and they may heare to their cost ; depart from me yee cursed into hell fire for euer . which is an exclusion from the ioyes of heauen , and the sight of Gods glory eternally .

11. I beseech thee therefore , my mercifull lord , that thou wilt peruent this so great euil , and grant us most fraile sinners , thy holy grace in this life , to forsake this great irreuerence , and continuall abuse of thy diuine Maiesty , in tyme of prayer , which through negligence and inconsideration , we commonly fall into , that thy sweet face may not be turned from us , at the hour of our death , nor we be forsaken by thee for all eternity . Amen .

THE 2. CHAPTER . How to pray with profitt .

1. FIrst deere soul I would haue you vnderstand , that in conuersation with God ( for prayer is no other thing ) neither rethoricall eloquence , subtilty of witt , or great learning , is requisit , but a plaine , humble , and simple declaration of what you intend ; for his diuine Maiesty vnderstands our intention : therefore it will be fitting , whensoeuer you go to prayer , to haue a certaine intention , or to propose to your selfe , some end , for which you intend then to pray , that your prayer may not be in vaine . As for example ; I will go to prayer , to giue God thankes , for his many benefits bestowed on me ; as for my creation , redemption , and such like ; and in token of gratitude , I will say such prayers , or spend so long tyme at my deuotions , or heare one masse , or more : or I will confesse and receaue this day , in vnfained thankfullnes , for the loue which our Sauiour did bere towards me , coming from heauen to earth , to suffer what he did , in his life and death , to satisfy his heauenly father , for the sinns of such a vile and base wretch as I am . and then purpose through his grace , to serue and loue him euer after , with more fidelity and sincerity then formerly ; and craue his holy assistance and grace to that end : also at other tymes to obtaine true sorrow , repentance , and forgiuenesse of your sinns ; likewise amendment of your life , or the ouercoming of some vice , or passion , to which you are must inclined ; or to gaine some vertue ; as patience , humility , loue of your neighbour , chastity . &c. moreouer you may apply your prayers for the soules in purgatory , your frends and parents that are dead ; in like manner for the conuersion of sinners , the necessityes of our holy Mother the Catholick Church , or for any other thing , that is commended to your prayers , or you intend to obtaine of his diuine Maiesty ; for surely it is much simplicity and ignorance in any , to go to prayer , and speake wirh this so great a king , and gracious a Lord , and not know what about , nor considering to what end .

2. Therefore going to prayer ( which is , as I said , to speake to that great King , and lord of heauen and earth ) remember allwaies to doe and direct it , for one of the former ends , or the like ; which donne , in the place of prayer , suppose in your mynd , that god is there present very gloriously ( as truly he is ) accompanied and attended with many quires of Angells that are allwayes praysing him with vnspeakable reuerence and loue : and that he is then there , to giue you audience , and know your intent , and request . After this with great submission and humility , addresse your petition to dis diuine Maiesty , by some deuout prayer , or if you say your beads ; say , my God I offer this prayer , or paire of beads , to thy diuine Maiesty for this end , ( naming for what , ) lookeing sweetly on him with the eyes of your mynd , or inwardly remembring that you are speaking to him . And though the prayer be in latine ( which some rather vse ) and that you vnderstand it not , yet because it is appointed , and approued by the Holy Church , instructed , and directed by the Holy Ghost , for the vse , and spirituall good of the faithfull , and that you say it , with an intention , and desyre to honour and please God , in that act : his diuine Maiesty will accept of it most gratefully , and doubtlesse will grant you your request , or that which you pray for ; for he lookes into the heart , and the desires thereof ; and regardes more the intention of the mynd , and the affection where with you pray , then the words which are pronounced ; in so much , that let the prayer be neuer so sweet in the vulgar tongue , and not addressed to his diuine Maiesty , with attention and respect , it pleaseth him not , and auayleth you litle or nothing .

3. So that let the prayer be in latine , or vulgar tongue , God doth not regard , the language , but the intention of the heart . wherefore you must allwayes endeuour to haue your mynd well applied ( as is said ) and for some particular end , when soeuer you go to prayer ; and in case through frailty , or some suggestion of Sathan , you be distracted , so it be not willingly admitted , by reason of your first good , direction , intention , and application , your prayer will not be void of merit ; but be carefull , in prayer to reflect some tymes on what you doe , and how you pray , and if you find your mynd wandering , and not applyed as it ought ; with humility cry God mercy , for that irreuerence , your negligence and disrespect , acknowledging your frailty and carelessnesse , in these or the like words . My God , thou se'est my frailty , inconstancy , and negligence , and how easily with vaine thoughts I am taken away , which plainly shew my litle loue to thee , forgiue me my good God , and giue me the assistance of thy holy grace , that heereafter I may apply all my thoughts , and mynd on thee alone : this manner of proceeding in prayer , is very pleasing to his diuine Maiesty ; and belieue it , he will not deny , what you so desyre , or grant you a better thing ; for which end , you may also craue the assistance , and mediation of those celestiall , and most gracious courteours , which are about him , for they doe highly reioyce , to see their Lord ( whom they deerely loue ) respected and honoured ; and they will not faile to beseech his diuine Maiesty to grant what you so humbly and earnestly shall demand , or desyre .

4. This is the true way to pray with profit , and it will bring you with facility , to mentall prayer ; for in deede vocall prayer so vsed , is both vocall , and mentall ; and certainly God doth concurre particularly with those that giue them selues to prayer , granting them , not only many inward comforts and consolations , but also such an exemplary life , that they are obserued , and beloued by most people . for the inward grace cannot but manifest it selfe , in their outward workes , so that you may see them often visiting the Churches , hearing sermons , and diuine seruice ; frequenting the Sacraments with much deuotion , spending long tyme in prayer , with so great inward feeling , that often outwardly the teares aboundantly slowe from the inward sweetnesse ; they read good bookes , to keepe in , the litle fire of deuotion ; they are also full of compassion , workes of mercy , and charity , spirituall and corporall , they endeuour as neere as they canne to keepe a pure and cleane conscience , and are desirous to serue , please , and praise God in all things ; and thus they are inflamed with diuine loue . I could wish that there were many more of this sort ; then there are ; doe you your endeuour to be one , for his grace will neuer be wanting to a willing mynd , and then remember me .

THE III. CHAPTER . A dayly exercise very profitable .

1. GOd Almighty ( as we read in holy Exod 13. v. 2. & 22. v. 29. Scripture ) commanded , that all first fruits should be offered vnto him , in acknowledgment , that he is creatour , and absolute Lord of all , and that all creatures haue their being , and dependence of him alone . Therefore , in the morning when you awake , lift vpp your heart suddenly to God , and offer vnto his diuine Maiesty , and ardent act of loue , as the first fruite of your heart and soul● in these or the like words ; my deere God omnipotent , thou art well worthy of all loue , in heauen and earth ; and to be allwayes praised by thy creatures for , thy goodnesse , which is incomprehensible , and for thy wonderfull , and sweet loue to vs , without any merit , or desert of ours , and for thy singular care , to prouide for , and preserue vs , poore sinners ; and me chiefly this last night , from many euiles , suggestions of the deuil , a sudden and vnprouided death . wherefore my louing Lord , I doe offer , vnto thee , my heart , and soul , yea , my selfe wholy , wishing that I had as great loue to thee , a● euer any had ; that I might not affect , nor desire any thing in heauen , or earth , but thy sweet selfe alone ; this , or the like will be acceptable to his diuine Maiesty , who will receiue it as a token of gratitude , and it will induce him to bestow greater fauours vppon you ; for he doth loue a thankfull soul .

2. This donne , if you be to get vpp ; first blesse your selfe with the signe of the crosse , and your cloathes likewise ; then putting them on with decency , desire God to inuest your soul , with the faire garment of his diuine grace ; being vpp , betake your selfe without delay to your oratory , or wonted place of prayer , ( though it be but in some corner of the chamber , or behind your bedcurtine ) placeing your selfe on your knees with reuerence in his diuine Maiestyes presence ; as is formerly said ;

3. Then with a feeling sincerity , say the morning prayer , that followes this exercise , or some other , in thankes for your being preserued that night past and that his diuine Maiesty may likewise preserue you that day , chiefly , from sinne .

4. And doe not as some , ( too Carelesse of their saluation , ) who being vpp , fall a dancing and ; singing , of idle things , as I haue seene , or as others very effeminat , lookeing in a glasse , now walking hither , then thither , in the chamber ; then to the glasse againe : now they cast their haire on one syde , then on the other , and kembe it vpp and downe , I know not how often , poudering it with some trash ; in which vanity , they spend not a litle tyme , neuer thinking once of God ; or as others whose eyes are no sooner open , then they think on their secular affairs , in which they are so drowned , that it seemes to be more their God , and adored by them , then he who gaue them their being , and all that transitory wealth which blind them , and is like vnto a flower which seemes faire this day , but next morninge perhaps it is gone , withered , and decaied .

5. Doe not I say , as they doe , but after being vpp , and thankes giuen for that good night , call to mynd , the vice or passion , which you are most inclined to , ( as anger , enuy , cursing , swearing , lying , dishonesty , detraction , or any other ) and considering that thereby you doe often offend God , resolue , not to offend therein that day ; and craue his holy assistance , that you may performe your good resolution , and ouercome your passion , or vice ; for which end , offer some prayers , as fiue Paters , and Aues , in the honour of the fiue wounds of Christ our Sauiour , or three , in honour of the holy Trinity , or some others according to your occasions , or state as life ; or as thus .

6. My God , thou knowest , that I am giuen to anger , ( or name what it is ) by which I doe often offend thy diuine Goodnesse , and deserue thy wrath and indignation , yet for loue of thee , with the assistance of thy holy grace ( which I humbly begg of thee ) I doe resolue , and purpose to dye rather then giue way to my passion , or wicked inclination this day , though all the occasions and iniuryes possible should be offered vnto me , that I may not displease thee my God.

7. This practise , and daily resolution will not only make you wary in occasions , but also hearty , and courragious to ouercome your selfe , and resist , and suppresse the passion , or vice ; this requires no long tyme , but may be speedily and with facility donne .

8. When you haue ended , order your houshold affaires , giuing such directions to your seruants , ( if you haue any ) as your state requires , or speedily go to masse , ( if you canne conueniently , ) if not , go about your worldly occasions , and endeauour to heare masse after ; for it is of great merit , and God will blesse your affaires the better all day after . But obserue that what thing soeuer spirituall or corporall you go about , or intend to doe , allwaies , to direct it , to Gods honour and glory ( who is present with you euery where , ) saying these or the like words ;

9. I beseech thee my God , that this which I am to doe , or goe about , may be highly to thy honour and glory . Or thus . I wish my deere Lord , that I could please thee in this act , or businesse , as the greatest saints , and Angells doe in heauen . You see , that to doe this , is but a small and easy thing ; and you may say it , in your mynd , which none but God , who knowes & sees the secrets of all hearts , canne obserue , to whom certainly it will be very acceptable , and to you meritorious and profitable ; for in making this short act , there is no labour , trouble , difficulty , or austerity ; but this direction may be practised , with great sweetnesse and facility , by euery Christian , poore and rich , great and small , sick and healthy , in all occasions and affaires , and it is to be taught to children , euen from their infancy , for the vse and dayly practise of it , will make it pleasing , and easy ; and it being so small a matter , though great before God , none canne excuse himselfe from performing this litle in Gods seruice , saying , I haue no tyme , by reason of my many occasions and affaires , whereas , so few words my be inwardly said in the very going , or acting any businesse what soeuer .

10. For in the most serious employment that canne be , they may remember , to thinke once of God in their mynd ; neither ought they so to employ them selues in worldly affaires , as wholy to forget God , being created to serue him in this life . which if they doe , in the other , they shall enioy him in glory , for euer ; and for those that doe very litle or no seruice to his diuine Maiesty , the least they ought to doe ; is , to offer vnto him a desyre , to serue and please him , in directing ( as is said ) what they doe , by so few words to his honour and glory , or wishing in their heart , that they could please him ; which is quickly donne without paine o● trouble ; they giue way to , and intertaine many vaine and idle thoughts ; why not then a few good thoughts ? this being to their spirituall profit , and that to their great hurt . for truly God will not leaue the least good act , or thought vnrewarded . Moreouer this hath an other benefit ; for besyde the merit of those acts , they preserue the mynd , from those which are euil and sinfull . Also they dispose a man , and keepe him myndfull , to resist his passions , if by chance in occasions he find him selfe moued ; and withall they procure a quiet and pure conscience , and a strict frendship , and familiarity with God , this is a blessing and happinesse , to those only knowen , who by vse therof , haue the delightfull feeling of it ; there is none so ignorant or dull , but may practise it being in so few words , and so easy .

11. But they that can spare tyme , may remaine longer in prayer , both morning and euening , then they , whose occasions doe not astord them that benefit ; and commodity ; and for their comfort , it will much auayle , to read , or heare a chapter of the life of Christ , his saints , or of some other spirituall , and deuout booke , gathering thence , some pious document , wherein to employ their mynd , and moue their affections to God , who is allwayes present ( as is said ) looking on , and considering what wee thinke and doe .

12. Note also , that when you read , any pious thing , you must not runne it ouer , as a horse galloping in haste , but slowly , and attentiuely , with a desyre rather to be moued to deuotion , the loue of God , and other spirituall affections , then to know , through curiosity , what it is , or what is contained in the booke ; which is a cammon temptation of the deuil ; for when in reading , one is moued inwardly , by the holy ghost , to deuotion ; he ought to rest in it , and go no further ; but Sathan who allways watcheth to hinder our good , doth edge vs on , to read more , and more , vnder a pretence , of getting greater knowledg , and to be more moued to deuotion but in the meane whyle his intention is , that the inward motion of deuotion , may decay , ( least by it , any spirituall profit might be gained ) and when you think it will continue , and that you may haue it , when you please , by too much reading you shall find your selfe dry , and voyd of any good motion , by reason you did not accept , and make good vse thereof when he gaue it .

13. We read , to be moued , to deuotion ; if we gaine it ; what neede wee seeke further , till we haue fed on that , it being our spirituall foode ? we find , that when S. Francis had any holy inspiration , ( though trauailing ) he would desire his compagnion , to go on a litle before , and he did sit him downe , till he had eaten that holy bitt , by due consideration , and some pious affection , with thankes to his diuine Maiesty .

14. Therefore , in reading , being moued ; instantly shut the booke , or lay it a syde ; then ruminat , or quietly consider in your mynd , what you read , and to what in particular you are moued ; and accordingly make some act of vertue ; as for example , being moued considering that by your sins , you often offended God , and deserued his displeasure , endeauour to be grieued , make an act of contrition and desyre God to pardon and forgiue you . if you are moued to the loue of God , considering his benefits , and loue to you ; endeuour to be thankfull , makeing acts of gratitude , and desyre his holy grace , that you may serue him more seriously euer after , then formerly ; and so of other things ; this is the manner to read with merit , and profit , and it will delight the mynd very much , and induce the soul , by degrees , sweetly to take content and ioy , in spirituall things , and the seruice of God ; this is a necessary digression from my first purpose , and a profitabile aduise .

15. Now returning to what we left ; and supposing that your affaires were directed , and disposed according to your occasions and state of life , till dinner tyme ; then , be take your selfe for a litle space , to the oratory , or place of prayer , there briefely , desyre God to giue you light , and grace , to call to mynd , what you did amisle , in thought , word , and deede all day , till then ; examin your conscience , and if you find any fault committed , cry God mercy , aske forgiuenesse , and purpose to amend , saying . My God , I haue sinned against thee , for which I am heartely sory ; sweet Iesu for thy bitter passion , haue mercy on me , and forgiue me ; for I resolue to dye rather then offend thee more . and desyre the B. V. Mary , the Mother of God , to pray for you ; but if you committed no offence , giue God thankes , for hauing preserued you , acknowledging that if he had not so donne , through his holy grace ; dubtlesse you had fallen into many sinns .

16. This humble acknowledgment is very gratefull to his diuine Maiesty , and if you haue tyme , you may say the littanyes of our lady ; if not , nor , conueniency of place ; make this examination mentally in the same place ; whilst you expect dinner , that you may not omit so good a custome and exercise : The table set , and grace said , according to the Catholick custome , sit downe ; calling to mynd , that the heauenly banquet ( to which you are inuited by the Sonne of God , who came in proper person for that end , from heauen to this world ) is prepared for you ; and that they be most happy , who are now sitting with him in glory , at that ioy full , and endlesse feast ; therefore with true affection , wish heartely , that yow were there among them . At other tymes , whilst you are at the table , consider how carefully God doth prouide for your sustenance ; and that many better then you , and greater seruants to his diuine Maiesty , and farre more deseruing then you , often haue not meate to eate ; thinke then on those pious soules that for Gods loue , liue in wods and desart places , content with bread and water , few hearbes , and rootes ; and others , in cloysters or monasteryes , that feede meanly , only on fish and such like ; they fast long , and lye hard ; and you hauing such varietyes , or at least , more then sufficient ; for want of dainties , are scarse well contented , or not so thankfull , as you ought . lience inwardly produce an act of mortification , and gratitude , for this his care had of you , prouiding so well for you , not louing , nor seruing his diuine Maiesty , as others doe , and as you ought .

17. With these , and the like good considerations , you shall feede your soul spiritually , as with these meats you feede your body corporally ; and allwayes seeke rather to satisfy nature , that you may be able to serue God , and performe the dutyes , and obligations , of your state ; then in any wise ; please your taste , or seeke sensuality , and delightfull gust , in eating and drinking ; then dinner ended , and grace said , recreat your selfe , with some indifferent pastime , and honest conuersation , for an hour ; or goe about your houshold , or other worldly affaires , as your occasions shall require , directing all , to God's honour , and glory , as is formerly said ; and if you canne afford so much tyme , in the after noone , you may read , some chapter , as is said for the morning .

18. About fiue of the clock . ( I speake to those that canne spare tyme , ) goe to prayer , either vocall , or mentall , or at any certaine hour in the euening , and spend such tyme in it , as you canne afford ; yet . commonly if it be in mentall prayer , exceede not an hour ; and at supper , and after , obserue what is said , for , and after dinner ; at nyne of the clock , or soone after , goe to the place of prayer , examin your conscience , say the litanyes , and if you please , ad to it , the euening prayer , or act of contrition , which heere followeth ; then sprinkle some holy water , on your selfe , your chamber , and bed ; for besyde , that it increaseth grace , in the soul , ( as learned diuines hold ) , it is of great force , to bannish thence , any euil spirit , and it produceth many other good effects ; this the holy church and dayly experience teacheth ; and our holy Mother S. Teresa writeth much In her life 31. chap. of the efficacy and good thereof . then laying your cloathes of , desire God , to stripp you , of all sinne , wherewith your soul is couered ; this donne , go to bed , blesse your selfe , making the signe of the crosse ; and setting your selfe , to sleepe , desire his diuine Maiesty , to giue you good rest , that night , that the next day , you may be better able , to serue him , and performe your other obligations , according to your state of life ; and to this end , craue the assistance of the B. V. Mary , your good Angell , and the saint to whom you are most deuoted ; then with some good thought , of the passion of our Sauiour , or some other spirituall matter , put your selfe to sleepe .

19. This is a plaine and very easy way to serue God , and it is of such sweetnesse , merit , and profit , that in a litle tyme , they that vse it carefully , will gaine great perfection in the loue of God.

20. I haue knowen a gentlewoman of good fashion , marryed , of many businesses , and hauing , not a few children , who gaue her selfe to this exercise , not a full yeare , when she told me , that she not thinking , of God , her soul would be often inwardly employed with him , makeing acts of loue , by reason whereof , she beganne in a short tyme , to take such delight in it ; that she did spend some hours in mentall prayer euery day , with great facility and content of mynd ; thus she became spirituall , full of charity , and good workes , which happinesse , I wish vnto thee deere Christian by the practise of this exercise , desiring thee to pray for me .

THE FOVRTH CHAPTER .

The morning Prayer after you are vpp .

1. O Most blessed Trinity , God omnipotent , most bountifull ; whose soueraigne power , is ouer all thy creatures , and who do'st continually desyre their weldoing ; I doe adore thee , in the presence of thy blessed Angells , acknowledging , and confessing thy benefits , to me , thy vnworthy seruant , to be very many , and that by thy holy ptouidence , and power , I was preserued this last night , from sinne , and an vnprouided death ; for which , and all thy other gratious fauours , I am most heartely thankfull , and would , if that I could , in some kind returne loue for this thy loue and mercy , but know not how ; yet my deere and louing lord ; I doe most humbly beseech all thy blessed Angells , saints , and creatures , in my name , and behalfe , to be thankfull vnto thee , and praise thee , for all eternity ; and all my bowells , powers and senses , of body and soul , praise thee , with them , for euer ; for thou art God omnipotent , goodnesse indeficient , our gratious king , our prouident lord , our most mercifull father , and bountifull benefactor , from whom we enioy our being , and what else we haue thou art therefore highly worthy , of all adoration , worship , loue , seruice , and praise , yea , and of all thankes , honour , and glory , in heauen and earth ; I wish , my God , that I had as many hearts in flamed with diaine loue , as there has beene , or shall be creatures , till the worlds end ; that I might employ them all , in thy holy seruice , praise , and thanks giuing ; though this had beene but litle , in comparison of the much I owe vnto thee ; o lord accept of my desire , and true affection , which , with my body and soul , all the thoughts , words , and deedes , of my whole life , and chiefly of this day , I willingly and freely doe offer vnto thee , that all may be to thy honour , and glory ; assist me heerein with thy holy grace o lord , and so direct , and protect me , this day , that I may not fall , from the obseruance of thy holy lawes , but in all , fullfill thy blessed will , serue thee with more fidelity , loue thee with more sincerity , and rather dye then once offend thee . to whom be all thankes , and praise , in heauen and earth , world without end . Amen .

The euening Prayer .

2. O Most gratious , and mercifull God , of whose goodnesse it cometh that thou art serued , and praised , by all thy creatures ; thy eyes , are allwayes looking on thy seruants , and thy eares , open to heare their prayers , and thy louing heart , inclined , and ready to grant what they desire . thou ha'st o lord vouchsafed , to heare my voyce ( though a wicked sinner ) and grant me my request , hauing preserued me this day from many dangers , the power of Sathan , and the slauery of sinne , to walke in thy sight , according to thy holy will , and lawes ; thankes infinitly be vnto thee ; for I doe confesse , my God , that euery moment , I had fallen to sinne , if thy holy grace , had not supported , and kept me vpp , being of my selfe fraile , vnconstant , and prone to all euil ; blessed may'st thou be my God for euer ; and all thy creatures , with thy owne goodnesse , and mercyes , praise thee , for all eternity . Let thy name , o lord , thy power , and bounty be knowen to all , that know thee not , that they may honour and magnify thee . bring all , my deere God , by thy great power to loue , serue , and praise thee . O my most louing , and liuing lord , my good , and gratious Father , my mercifull and sweet redeemer , make me thankfull , for all thy blessings , and holy gifts ; and as thou ha'st mercifully , preserued me this day , so I humbly beseech thy diuine Maiesty , through thy goodnesse , to keepe me , this night , from all illusions of Sathan , vnprouided death and sinne ; that rising in the morning with sweet Iesu , the true sune of iustice , I may with all thy creatures thankfully blesse , and praise , thy holy name , through Christ , thy said deere sonne , our lord . Amen .

A Prayer , or act of contrition , going to bed .

3. MOst mercifull IESV , my sweet Sauiour , and deere lord , I am thy creature , and the worke of thy hands , redeemed with thy precious blood , and one to whom thou ha'st beene allwayes bountifull , and beneficiall , which , my God , I regarded not , as I ought ; but sinned willfully , against thee , who art worthy of all loue ; and therefore I am vnworthy , to lift my eyes , or behold the heauens , or to appeare in thy holy presence . I doe confesse that in the wickednesse of my heart , I haue contemned thy holy will , not obserued thy commandements , neglected , thy sweet inspirations , the wholsome counsells , of thy seruants , and the good aduises , of my ghostly fathers ; I followed the foul , and vniust desyres , of my heart , and by my wicked life , was the cause , of thy Bitter Passion , Blody wounds , and painfull death ; I haue often troubled thy holy soul , and afflicted , thy louing heart ; my iniquityes , are great , and many ; and like a heauy loade , doe vehemently oppresse me ; I deserued , thy wrath , and indignation , and am not fit to liue on earth , or enioy the benefit , of the ayer , by which I breath , for hauing so grieuously offended thee . o my deere Iesu , I am very wicked , I haue not kept myne eyes . from beholding vaine obiects , nor myne eares , from hearing detraction , nor my tongue , from lyes , and lasciuious talke , nor my hands from vncleane , and vnciuill touchings , nor my heart from malice , and desire of reueng . O my God , what shall I say , whither shall I goe , or what shall I doe ? my heart , would burst with griefe , and now doe loath to liue , for hauing offended thee ; o cursed sinne , I wish , I had neuer knowen thee ; I doe abhorre thee ; I doe derest thee ; O beauty of the Angells . o comfort of the world sweet Iesu : I am most heartely sory for hauing so displeased thee ; and at thy holy feete , I accuse , and condemne my selfe , I am the worst of sinners , and iustly deserued hell . haue mercy on me , o haue mercy on me , deare Iesu ; forgiue and pardon me ; o grant me , for thy Precious Wounds , a sorrowfull and repentant heart , and forgiuenesse of my sinns . free me from hell , and Sathan , receaue me to thy mercy , and fauour ; afford me , thy holy grace , heereafter to amend , and liue , and dye , in true faith , hope , and charity , who do'st liue , with the father , and holy Ghost , true God , for euer and euer . Amen .

A profitable aduise , to be obserued .

4. DEare Christian , though God be highly pleased with deuout prayers , and is very willing , to heare vs ; yet you must not come to him , at any tyme , being in sinne ; vnlesse you first resolue to forsake it , and discharge your conscience , with the first opportunity ; for otherwise , you doe but tempt God ; which is a great offence ; for where sinne is , there the deuil is ; how canne you then pray , and desyre God , come vnto you , and giue you his holy grace , if you doe not resolue to forsake the deuil . but intertaine him , in your soul ; and the opposit of grace , which is sinne ? this were truly , to deride and affront his diuine Maiesty , with an open contempt . for as light , and dacknesse , cannot be together : so God and the deuil , sinne and grace , cannot be together , in the same soul ; what fruite canne be expected from a withered tree ? the soul in sinne , is dead , and withered , what fruit of grace , or merit , canne thence procede ? doe not offer so foul an abuse to God. but as often , as you find , your selfe guilty , of any crime ; first , cry God heartely mercy ; be truly sorrowfull , for hauing offended his diuine Maiesty , and resolue to goe to confession , with all speede . then your prayers , may be gratefull , and acceptable ; and you may find him more forward to forgiue and grant you his grace , then you , to aske or demand it . But perhaps you not knowing the hurt , and euil of sinne , and your obligation , to forsake , and abhorre it , and to serue God , with all your heart ; you doe not truly weigh ( as you ought ) what it is , to offend God. Therefore you may often read , the following considerations .

THE FIFTH CHAPTER . Briefe considerations , induceing , man , to the knowledg of himselfe , his duty to God , and a loue to heauenly happinesse .

1. A Man that knowes not his obligation , or what benefits he receaued , from an other , canne hardly loue the party deseruing , or be as thankfull to him , as he ought , or would haue beene , if he knew them , or were informed of them . he therefore that shall reade these following considerations cannot be excused , if he be vnmyndfull of God , his chiefe benefactour ; neither canne he be ignorant of his benefits , and obligation , to loue , and serue him .

2. First consider , how that great God , of all goodnesse ( who was from all eternity , without begining ; and shall be foreuer , without end , maker of heauen , and earth , created man , according to his Gen. 1. v. 26. & 27. owne similitude , and likenesse ; that is . with a reasonable soul , free will , memory , and vnderstanding : adorning him , with originall iustice , sanctifijng grace , faith , hope , and charity ; and by a speciall gift , the body , without contradiction , or rebellion , of the sensitiue part , was subiect , and obedient , to the spirit , or superiour part . so that , both being well ordered , to wards God , might claime a right , to the kingdome of heauen , if Adam had so pleased ; Also he being created in this happy state of innocency ; for his more content , was placed by God , in paradise ; Gen 2. v. 15. the only place , on earth , of all delight , and pleasure ; what obligation , ariseth hence , to loue , serue , and praise God , appeareth plainly to all , but to the vngratefull ;

3. Secondly consider , that for the vse and seruice of man , God created , this visible world , with all things contayned therin ; and gaue him , the dominion , ouer all creatures , as being their lord . King Psal. 8. v. 8. & 9. Dauid sayd ; thou ha'st , o lord , appointed him , to haue the gouernement of all creatures , and ha'st subiected all , vnder his feete , the foul , of the ayre , the fish , of the sea , and the beasts , of the earth ; so that Adam's call , to any of them , was command sufficient , to lye at his feete . hence also proceedeth , an obligation , to praise God.

4. Thirdly consider , that the end , for which , man , was thus created , placed , in paradise , and made lord ouer all things , on earth . was , and , is ; that he considering , God's goodnesse , and power , his great benefits , the wonderfull order , the sweet disposition , the rare varietyes , and admirable beauty , and fairenesse , of these visible creatures , might come to vnderstand , and know his creatour , and those inuisible things of God , as the Apostle affirmeth , that neither eye , hath seene , 1. Cor. 2. v. 9. eare , hath heard , or the heart of man , canne reach vnto ; and consequently , loue , serue , and praise his diuine Maiesty , in this life , and enioy him , in the other , for euer where his glory is ; which is mans true felicity . Obserue this well , that , you are created , and beautified , with so many inward graces , and ontward ornaments to loue , serue , and praise God in this life : and for so doing , you are promised , life euerlasting in glory ; but if you doe not serue him , as you ought , after so many benefits , and obligations ; surely , you cannot be without fault , and you will be rebuked , as an vnprofitable seruant , and depriued of that great glory , and endlesse happinesse .

5. Who looking on the heauens , will not consider , and admire the power , greatnesse , wisdome , and beauty of God , their creatour ? what is the sunne , the moone , and stars , in their greatest light , beauty , and glory , but a shadow , of that great , vnlimited , and indeficient light , and brightnesse , of that infinit splendour , incomprehensible beauty , immense Maiesty , and vnaccessable glory , of God , the maker and supreame lord , of all , who created them in so great fairnesse for our sakes , and benefit ? by that meanes to induce vs , to consider , and vnderstand , that the beauty , and glory , of the creatour , is incomprehensible , and infinitly exceeding theirs ; for we may well conceaue , that he who gaue them , so faire a being , of a meere nothing , must farre , without any comparison , exceede them , in all their perfections ; and is therefore , worthy to be serued , loued , and praised , euen for his owne goodnesse , and perfections , besydes that we are thereunto obliged , by all those benefits .

6. Moreouer what is , I beseech you , the sweetest ayre , that breathes content , and the cleerest skyes , which giue delight , in the fairest summer day ; but a cloud of darknesse , in comparison , of the more then cristaline skyes , cleere brightnesse , infinit light , and endlesse day , which is , and for euer shall be , in heauen ? for if these corruptible things , are so glorious , how farre , more glorious without any proportion , must those be , which are vncorruptible in heauen , where the king of kings , creatour , and lord , of all things , hath made his kingdome , his dwelling seate , his throne of Maiesty , and glory ; the habitation of his blessed Angells ; the land promised to his faithfull seruants , the true and eternall Paradise , of endlesse delight , where all with ioyfull hearts , shall sing forth his diuine praises , for euer and euer ? for , what God of his goodnesse , hath prepared there , for those that truly loue and serue him heere ; is so farre Surpassing sence , and all vnderstanding ; that S. Gregory admiring , Homil. 37. in euang . said , my deere bretheren if we consider , what , and how great , the things be , which are promised and prepared for vs in heauen : all what soeuer is on earth , will seeme vile and base , yea , and contemptible , in comparison of them ; and grow loathsome to the mynd . for this temporall life , compared with that life , which is eternall , is rather to be tearmed , death , then life ; what tongue , ( saith he ) is able , to expresse , or what vnderstanding , canne conceaue , how great the ioyes are ; of that supernall citty ? to be among the quires of Angells ; to stand with those most blessed spirits , before the glory , of their creatour , to behold God's beautifull countenance present , to see that vnlimited light , to be free from euer dijng . to reioyce , in enioying , the perpetuall gift of incorruption ? if then the only consideration , of these celestiall things be of such force , as to make men hate , and forsake all wealth , and pleasures , by reason of the great content , which inwardly it worketh ; what will it be , and cause in vs , when we shall be there present , where we shall see cleerly , all things as they are in themselues ; and aboue all ; that diuine essence comprehending all things , and incomprehensible in it selfe , which only canne perfectly fill , and satisfy the heart , and capacity , of man .

7. This consideration , and desyre , to be there , caused Emperours , Kings , Princes , and thousands of the Potentates , of this world , to forsake their Scepters , Kingdoms , and Dominions , with all the pompe , and pleasures , of this life , and became abiect , in the house of God ; to witt , in a religious state , in great austerity , and pouerty ; King Dauid being , so powerfull , Ps. 16. v. 15. and hauing what content , this world could afford ; sayd ; then only , o lord , I shall be satisfied , and fully contented , when thy glory shall appeare ; as if he said ; my God , though I should enioy , all the happinesse , and content of this world , and that they were neuer so great , yet should not I be at rest , satisfied , or haue true content , without the ioyfull sight of thy glory , face to face ; for he well knew , that in this , man's true felicity , and endlesse happinesse doth consist ; and that for this end , he was created , as is formerly said ; the reason of this , is manifest , for mans capacity , is in a manner infinit , and therefore , nothing , but that which is infinit , canne fully content it ; for if he should enioy all that is contayned , in heauen and earth , not enioying the blessed sight of God's diuine essence and glory ; his capacity would not be satisfied nor his heart , at rest ; because allwayes , there would be some what more , then all that , to be desired , enioyed , and could giue more content ; which , is God ; in seing whom alone , and enioying his blessed presence , there can be nothing beyond him , to be desyred , all other things whatsoeuer , being finit , and of a limited being ; and God only infinit , without begining , or , ending ; and in whom , all creatures , and such as possibly canne be , are contayned , may be seene , and enioyed ; so that man's capacity and desyre , not being able to goe further , must of necessity , be thereby satisfied , and fully set at rest , with all , endlesse content , and ioy ; which is his blisse . o happy and high dignity of man , who is created for so eminent , and Noble an end ; as not to rest nor be truly satisfied , with any thing inferiour to God , who alone canne compleatly giue him all content ?

8. Consider hence , o man , thy great obligation , to serue , loue , and praise God ; and once ( I pray thee ) shoote a right , and with a true feeling , say vnto thy selfe ; what a bassenesse it is , beyond all measure , and vnderstanding , that I , a creature so Noble , ordayned for so glorious an end , should ( this notwithstanding ) employ this great , and rare capacity , in deceauing shadowes , or in affecting any vile , transitory , and vaine creature , or any thing whatsoeuer , inferiour , to God ; but principally the foulnesse of filthy sinne ? o who would be so vngratefull , and iniurious , as to prefer in his heart , and esteeme any thing , before , or more then God ? O Noble Christian , affect none such , and doe not vilify , and vndervalue thy selfe , whom thy God , doth so highly esteeme , and affect ; as to create thee , to his owne likenesse , make thee a cittizen of heauen , his familiar frend , his beloued fauorit , partaker of his glory , and Kingdome ; and to feast at his table with delight , for all eternity , if the fault , be not thyne ; o deere soul , I beseech thee , once againe , for his loue , and thy endlesse good , allwayes to place thy thoughts , beyond all that is created , and with blessed S. Augustine , let not thy heart be at quiet , vntill it rest with peace in the abisse of Gods diuine essence and goodnesse , where thou shalt enioy all true happynesse , and sweet content , world without end , Amen .

THE SIXTH CHAPTER . Of the fall of Adam , from his happinesse , by sinne .

1. DAyly experience teacheth , that flowing wealth , worldly content , and pleasing prosperity , in this life so steales the heart of man , euen from himselfe ; that he easily forgetts , what he was , is , or shall be ; or by whom , he hath his very being ; and so falls blind fold ( as we may say ) into the pitt of sinne . Therefore , that a man may come to know himselfe , and his owne misery ; and to preuent so great an euil ; it will be good , often to consider , that he was a meere nothing , before God created his soul , by his infinit power : and as for his body , it is framed , of the filthy slime , of the earth ; Gen 2 v. 7. Iob 14. v. 1. and when it comes , to the best , it is but a vessell , of corruption , subiect to many diseases , full of vncleanesse , and ofren , by these , and his other euil conditions , and qualityes , he is both noysome , troublesome , and vntollerable to himselfe , and others ; and wery of his life ; though his wealth , or calling be neuer so great ; and to vnderstand his greater misery , let him carefully reflect , on what , his body and soul , shall come vnto , after his death ; as touching the body , which is so much pampered , and cared for , as we dayly see ; it is but a dead , insensible thing , by all frends forsaken , and speedily turned out of his owne house , taken to the Church , and cast into a hole of the earth , there to rot , and putrify , and become meat for wormes , but which is worst of all ; what shall become of the poore soul ? to heauen it goes not , to purgatory , it may ; but to hell , is most like ; for if he dyed in sinne , he is not only the enemy of God , but also , the slaue of the deuil , and fuell , to burne in hell fire , for all eternity ; the Matt. 7. v. 14. way , that leadeth to heauen , is narrow , and few goe therein ; but the way , that leadeth to hell , is large , and many goe thither . liue therefore deere christian , as thou do'st intend to dye , and allwayes doe , what at thy death thou would'st wish , thou had'st donne . then pride , and worldly vanity , shall take no hold in thee , nor cause thee , to forget thy selfe , and thy duty towards God.

2. What caused Lucifer , to forget Esa. 14. v. 13 & 14. himselfe ? but his to great beauty , of which , he tooke the occasion ( through pride ) to aspire to be like vnto God , in glory ; for which sinne , he was cast hedlong , from the height of heauen , to the depth , of hell , where he must remaine in perpetuall torments , and endlesse flames ;

3. In like manner , Adam , hauing all Gen. ● . v 5. & 23. content , and pleasure , of this life , placed in Paradise , forgot himselfe , and his duty towards God , his sweet creatour , and benefactour , from whom he had all ; and through ambition , and pride , desirous , to be as God , knowing good and bad , lost gods fauour , and grace , the happy state of innocency , wherein he was created , and was bannished , from paradise , and depriued of all the delights and pleasures thereof . this fatall fall , of these two , is well expressed in this verse , which I read , in the life of a saint ( primus ad ima ruit , magna de luce , superbus , sic homo cum tumuit , primus , ad ima ruit , ) in English thus ; ( of too great beauty proud , the first of angells fell ; so did the first of men , when he with pride did swell . )

4. King Dauid , that blessed Prophet , considering the fall of Adam , and the Ps. 48. v. 13. misery he came vnto , sayd ; when man was in honour , and dignity , he vnderstood it not , that is , he did not consider it , as he ought ; and therefore forgot him selfe and his duty , towards god ( of whom he depended and had his being , and that noble , and rare capacity , that great honour , and glory , of originall iustice , the happinesse , of being placed , in paradise , and ordayned , to enioy God for euer in glory , ) and would be like vnto him ; and thus he fell into sinne , as Lucifer did ; and so was depriued of all ; and compared , to the brute beastes , and became like vnto them , ( as we see most d●e euen at this day ) following sensuall or bestiall appetites , and not the light and conduct of reason ; by which he ought to moderat , and rule those bestiall inclinations , and order all , to god's honour and glory .

5. This want of considering , what we ought to doe , in all occasions , according to our obligation , is the ruine of many thousand soules , and the great sea , wherein most of the world , are drowned . I wish to God , men would be like themselues , reasonable creatures ; and reflect more , on them selues , and their actions , then they doe ; then surely , no wealth , no world's content , no pride , nor ambition , no pleasure , nor prosperity , would so hood winke their eyes . and vnderstanding as to make them , forget their obligation , and duty , to God ; by placeing their hearts , and affections , on creatures , and not vppon their soueraigne lord , and louing creatour ; or on transitory , and not eternall things . woe be vnto them , that spend their dayes , in pleasures , and in an instant they descend to hell .

6. Now let vs consider more in particular , the manner of Adam's fall ; he , as Iob. 21. v. 13. is formerly said , being so nobly created , placed in paradise , hauing the fish , of the sea , the beasts , of the earth , and the foul of the ayre , to come at his call , as to their lord , ( a great dignity ) and the earth , without labour , yealding all sort of flowers , hearbs , and fruit ; that he might eat what he listed , and doe what he would ' , to the end , therefore that he might not forget , that he had a superiour , ouer him ; and a lord , from whom he had those benefits ; God gaue him a command ; which was ; not to eat of the tree , of the knowledg Gen. 2. v. 17. of good , and bad ; which was sufficient ( chiefely with the punnishment threatned that they should dye if they did the contrary , ) to keepe him myndfull , of his dependence , duty , and obligation , vnto God ; But the Serpent ( saith the scripture ) being craftier , then all others , ( this , Gen. 3. v 1. &c. was the deuil , enui●ng that great happinesse of man , ( who was to enioy in heauen , those places , which he , and his apostatat angells , lost , for their pride ) did endeauour , by all meanes , to worke his fall , ruine and destruction ; you see what the fruit of enuy , and malice is .

7. And to compasle this ( being apt , and knowing , how to deceaue , and make things , appeare , otherwise , then really they are in themselues ) with a cunning sleight , he came to Eua , ( not to Adam , she being easier , to be wrought vppon ) and sayd ; why doe not yee eat of that tree , meaning the forbidden tree , of which , the fruit was very faire ? she answered , that God commanded them , not to eat thereof , saying , that whensoeuer we doe eat of it , we shall dye ; the subtill deuil , replyed , you shall not dye ; as if he said ; belieue it not , there is no such matter , but God knowing , that if you doe eat of that tree , you shall be like gods , knowing good , and bad , hath therefore threatned , that you should dye , and commanded you not to eat thereof , least you should be like himselfe , knowing good and bad ; this was a strong temptation , by which Eua , was allured ( through ambition , and pride , aspiring to that great dignity , to be as God ) to consent , and did eat , of it : she also gaue of it to Adam , who by her persuasion , did eat thereof , to his cost , and our's .

8. O vnhappy happinesse , so much desired , by which , true happinesse was lost ; For Adam had no sooner offended , ( breaking gods command , ) but instantly he was depriued of originall iustice , and that faire garment of innocency , with which he was inuested ; and then saw his owne nakednesse , and filthinesse ; which , through shame , caused him , to hyde himselfe , among the tree's ; God demanded of him , where he was , and why he hid himselfe ? he answered , that he was naked ; who told thee , that thou wert naked , ( God said to him ) but because thou did'st eat , of the forbidden tree ? and without delay , both he , and Eua , were bannished from Paradise , woyde of all grace ; and then , he who a litle before , commanded all creatures , had all things , without toyle , and labour ; and could delight himselfe , in what he pleased ; was forced , to labour , gaine his bread , and earne his liuing , by the sweat of his browes , turning and digging the earth ; yea the very fishes , foul and beasts , regarded him not euerafter .

9. For as he rebelled against God , and Disobeyed him , being the common lord , of all ; so they rebelled against him ; by which , he might be sensible of his crime ; but to conclude , Adam , by the persuasion of Eua , and the lye , of the deuil , through ambition of greatnesse , ) eating of the forbidden fruit , lost the felicity he had , and got not the other , which he aymed at this vnlawfull desire of Adam , is so crept , and rooted in the hearts of men , that to compasse their ambitious ends , or some pretended , or affected pleasure , they litle care , to breake gods command ; and the deuil is so cunning , that he makes things appeare so pleasing , according to the humor , and disposition , of euery one , which he well knowes , and vnder the colour of some great happinesse , or delight , he deceaues them , they eat the forbidden fruit , that is , they commit the sinne prohibited , by God ; and instantly , they see their owne nakednesse , and become most vnhappy .

10. Many doe ayme at riches ; to compasse this , the deuil will suggest : make such and such a bargaine , there is a good occasion offered , thou may'st gaine much ; and though it be vsurious , and forbidden , the desire of welth , blinds him , and the hope of dayly profit to come in ; makes him willingly yeald thereunto . and , if he be a man in office , that may profit thereby ; then to compasse his intent , he oppresseth the poore , exacteth more , then he ought ; troubleth any , that can giue him some what , to redeeme their vexation ; though it be neuer so vniust ; if he be a receauer of rents , alas , how much doe the poore tennants , suffer , and how much doth he gaine , to bere with them , from tyme , to tyme , and afterwards , how false will his account be vnto his lord ? if he be one , that is in suit , of law ; how many false surmises , he will pretend , how many frends he will procure , to speake to the iudg , how many bribes giues he vnder hand , though in his conscience he knowes , that he has an , vniust cause ? if he be one that pretends some dignity or honour , and hath à competitor in court , how many falshoods he inuents , how many crimes , he doth relate in priuat , of him , though he knowes , they are vntrue ? and how many great promises doe these fellowes make , to get their intent ?

11. If he be a fauorit in the court , how many protestations , and expressions , and often not without great oathes , that he will be a frend , and that , he , who stands in neede of his assistance , needeth not doubt of his sincerity , though he hath no mynd to performe it ; or perhaps , he did as much , to the mans aduersary , and tooke a bribe , of both partyes . And if he be a iudg , peraduenture he doth the same . Also aduocats for gaine , defending vniust causes ; merchants and trad'smen , selling bad ware , for good ; and vsing deceit in weight , and measure ; and so of diuers others , that doe vse many vniust wayes to attaine to what they pretend , and ayme at ; very litle careing whether it be against god's command or no.

12. But when all is donne , they see themselues naked , and voyd of grace , where with the soul was fairly inuested , they see their owne filthinesse , that is , the foulnesse and vglinesse of their sinnes , they are troubled at it ; they are ashamed , to appeare before God , or their Ghostly Father , who is in his place ouer them ; they hyde themselues , they shune his sight , least they shoul● be repr●hended ; they loose their inward quiet , and peace of conscience , the remorse and worme of sinne , g●awing and ●earing the poore soul , in pieces ; which is turned out of Paradise , to witt , the ioy and contenr , it had , while she was in the state of grace , and God's fauour , in so much , that prayer it selfe , which formerly , was wont to be sweet , and pleasing , and any thing , that may put them in mynd , of their offence , becometh loath some to them .

13. But they must dye for euer , as Lucifer did , without repentance ; or liue as Adam did , by the sweat of his browes ( if they be so fauoured ) sorrowing , weepeing , digging , and labouring the earth of their soul , turning it ouer , and ouer , by à carefull examination , and good confession , to bring forth the worthy fruits of pernuance ; which is forgiuenesse of the offence , against God , and recouery of his holy grace ; and then they may eat the bread of life , Christ Iesus , in the most blessed Sacrament of the Altar and be eternally saued , and liue for euer , as Adam doth in glory .

14. I said before ( if they be so fauoured ) as Adam was , to get tyme of repentance , which perhaps will not be granted to euery one ; nor to thee , if thou do'st continue long in sinne ; and not make good vse of the tyme , which God doth giue thee to repent . doe not therefore procrastinat thy conuersion , but repent in tyme , least the thread of thy life , be suddenly cutt , and then , it will be too late ; and consequently , thou must perish both body and soul for euer . for as the body and soul did partake of originall iustice , so they did partake of the originall sinne , and offence of God ; and therefore both must endure the punnishment ; the punnishment is death : which Adam did not only deserue to himselfe , but likwise to all his posterity , as touching the body ; for S. Paul sayes , by one mansinne Rom. 5. v. 2. entred into the world , and by sinne , death , and so death passeth to all men , because they are of Adam's nature , that for sinne was condemned to dye ; wheras if he had not sinned , learned diuines affirme , that all had beene translated aliue into the Kingdome of glory . by this you see , deere Christian , how Adam fell , by sinne ; and how great a good is lost thereby ; and how great an euil , doth follow , as a punnishment , besyde the eternall punnishment , and death , of the soul , that dyeth in sinne .

THE VII . CHAPTER . Of the hurt and euiles of sinne , more in particular .

1. THe hurt of sinne ( besyde what is formerly said ) is such , and so great , both in this , and the other life , that being well considered , it is able to dismay , and terrify , any man , from euer offending , the high maiesty of almighty God ; for , as touching the body , which was created to liue immortally , ( if Adam had donne right , ) by sinne , ( as we dayly see , and the scripture doth declare ) it s Eccli. 7. v. 46. Gen. 3. v 19. become mortall ; remember man , that thou art dust , and into dust thou shalt returne , that is , by death ; but good God , how many miseryes , dayly indispositions , and alterations , with grieuous diseases , is man subiect to ? truly it is able to moue the hardest heart , to compassion , and griefe , to see and obserue them ? O what a torment doth the poore woman in trauaile of childbering , suffer , o what doth , he not endure , that is troubled , with the stone , collik shrinking of the vaines , conuulsions of sinewes , canckers , and many other vgly vlcers , and diseases , so noisome , that they desire rather to dye , then liue ; ad also , to these , the affliction of mynd ( with the trouble of their disordered passions which altereth body and soul ; as feare , griefe , anger , enuy , desyre of reueng ; the rebellion likewise , of the flesh , against the spirit , besyde the outward motiues of griefe ; as warrs , famin , pouerty , plague , losses at sea and land , crosse children , wiues , husbands , and euil neighbours ; persecutions and imprisonments and innumerable other causes of affliction , where with man is continually vexed ; all these as forerunners , and messengers of death ; do putt vs in mynd , of sinne , by which , it crept into the world .

2. And as for the soul ; besyde the ignorance , ( whence all errours proceede ) the dullnesse of spirit , inconstancy in good , malice , and other euiles , which come by sinne ; the soul that was most beautifull by grace , God's owne likenesse , and image , his seat , and throne , on 2. Cor. 6. v. 16. earth ; his liuing temple , his Kingdome , where he desireth to delight himselfe , with the children of men ; where he keepeth court , accompanyed doubtlesse and attended , with the blessed quires of Angells , his gratious courteours ; this soul ( I say ) by sinne , is depriued , of all that grace , beauty , and glory ; of the Society of those blessed angells , and of the fauour , and loue of God , whom the sinner , takes by the shoulders ( as we may say ) and turnes him out of d●ores , being the light of heauen , the beauty of the Angells , his owne creatour , and only good : and then smiles on the deuil , bids him welcome , and takeing him by the hand , leades him in , and deliuers him possession of his soul , which God made choise of for himselfe , as is said ' : and so the sweet and most beautifull image of God , is altered , made foul , vgly , and black ; his pleasant seat , destroyed , his temple , prophaned ; his holy altar , defaced ; the house of God , made the habitation of Sathan ; and his court , the denne of thiues , vgly spirits , abominoble deuiles , and is depriued of all right to the Kingdome of heauen , the Society of the Saints , and Angells , the glorious sight of he diuine essence , the infinit Maiesty , and the incomprehensible , and endlesse goodnesse of God , wherein mans true fe●icity , doth consist , as is said formerly .

3. And thus the poore desolat soul , vo●de of all grace , falls from sinne , to sinne , and at leingth , parting this world , in that miserable case , vnder the cruell tyrannie , of the deuil , is cast into perpetuall darknesse , to the profound pitt , and stinking lake , of the damned , still burning in fiery flames , but neuer a consumeing , crying , and lamenting , without redresse , or hope of helpe , suffering the most furious iniuryes , and crueltyes , of those hellish sinns , the most fearfull , and horrid sights , of the filthy , and terrible infernall impes , in most abominable , and vgly shapes ; and the dredfull torments , of those hideous beasts , whose raging spite , against the cursed soul , is vnexplicable ; and thus in hell , they must remaine , as long as God , is God , that is , without end .

4. O what hurt doth man receaue in body and soul by sinne ? o who would not abhorre it ? are not these deare Christian , well considered , able to cause any reasonable man , to forsake it , and at all tymes feare it ? O what pleasure on earth , should not man forgoe , though neuer so great , rather , then fall into so many endlesse euiles ? O blindnesse , yea madnesse , of the children of Adam , who for a moment of pleasure , or a transitory content of mynd ; which they take in the creatures , of this miserable world , or a litle wealth , or vaine honour , which are meere nothings ; are well pleased , to make so foul , and vnhappy an exchang ; as hell , for heauen , the deuil , for God ; eternall paine , for endlesse ioy ? And which is much to be lamented ; these worldlings doe seeme to grieue heauily , when any of their frends doe part this life being but the death of the body , though perhaps , the soul is in glory ; but if any of them , in their presence , or company , commit a mortall sinne , by which , the soul is truly dead , and both it , and the body , subiect to all the former miseryes , and to the endlesse paines , of hell ; they doe not once grieue , or sigh for it , nay , they often boast of it , and make it but a cause of laughter ; this is too well knowen ; and I haue seene and heard it often . and I wish it had not beene so ; but Ieremias Ier. 12. v. 11. sayd , that they take it not to heart , they doe not truly consider , nor reflect seriously , vppon it as they ought ; and therefore they will feele the seuere punnishment thereof , to their cost for euer .

5. Our holy Mother S. Teresa , relates a fearfull example , which she saw , and was a true wittnesse thereof to witt , of one who dyed , in deadly sinne . she was present at the interring of the body , and office of the dead : but while the office was a saying , the corps lay on a hearse ; about which , she saw , a number of deuiles , in most vgly , and fearefull shapes , with flesh hookes , and other cruell instruments expecting vntill the body , was after the office , a putting into the graue ; then all of them , with those instruments , did most pittifully , and spitefully , draw , teare , and mangell it , with the greatest cruelty , and rage , that could be . at this she was terribly affrighted , and if God had not preserued her , she had beene depriued , of her life ; the sight was so fearefull , and the spirits so ouer vgly , and cruell ; and thus she concludes ; whereas these wicked deuiles , vsed the body , with so great cruelty , o with what rage , fury , and malicious spite , did they vse , and torment , the poore miserable soul ; which must be vnder their cruelty , for euer , and euer ? are not they hard hearted , and very vnsensible , that belieue , there is a hell , with horrid , and most grieuous torments , appointed for sinners ; and yet doe not feare ; but freely fall , and commit sinne ; esteeming more , to haue the present content ( though momentall ; ) and the suffering of endlesse flames , and paines of hell for all eternity ; then the loue of God , and eternall glory ; which by that sinfull content , they loose . by this you may take occasion , to consider dayly , what you doe ; and as a help to preserue you from sinne ; to haue before your eyes written , in the roomes of the house , in great letters . Remember thy end , and thou shalt hardly offend .

THE VIII . CHAPTER . Of the great loue of God , to mankind .

1. IN the former chapters , you haue seene , in what a noble condition , and for how glorious an end , man was created ▪ and yet how Adam , and in him , all mankind ; fell from that happinesse , by sinne , the breach of Gods command ; and therefore , were iustly condemned to death , and hell . it rests now , to consider , how , and by what meanes , man was deliuered , and free'd , from sinne , and that eternall punnishment ; for as is said formerly , the greatnesse of the benefit , being well considered , and acknowledged ; the obligation , and thankes , will be the more . But hitherto , we haue not declared , what sinne , is ; or wherein , it doth consist ; for thence depend the conclusion of our discourse ; and you may easily perceaue , how iustly , that great punnishment , is deserued , and by God inflicted .

2. Sinne therefore , is a thought , word , or deede , against the law , or command of God ; in which , thou art to consider two things , the first is , an auersion from God , the second , a conuersion to some creature ; that is to say . to forsake God , and his loue ; for the loue of a creature ; which doubtlesse , is a most grieuous offence , and an iniury intollerable ; being a contempt , and vnderualuing of the diuine Maiesty , and goodnesse of God.

3. For the sinner doth attribuit vnto that creature , somewhat , more worthy of his loue , for that present , then the infinit goodnesse , of God ; which is the compleat obiect of all loue , and from whom all other goodnesse that is in creatures , loue worthy , doth proceede , and depend ; which is a great vnderualuing of God , our creatour , of whom we haue our being ; and therefore , ought to loue him , aboue all other things , what soeuer , as he commands vs , to doe , in the first of the tenn commandements , he infinitly exceeding all his creatures in perfection ; and therefore , the more to be esteemed , honoured , loued , and praised , then any of them , yea , then they all together ; and hence the offence , and iniury , is so much the greater , by how much he exceedeth them all , in goodnesse and perfection ; neither were they , euer able to make due satisfaction , to his diuine Maiesty , for so great à crime .

4. For the greatnesse of the offence , and iniury , donne to any , hath its proportion , and value , according to the quality , or dignity , of the party , or person offended ; there is none so simple , but knowe that it is a greater crime , to abuse a Noble man , then a meane country man ; and a King , then a Noble Man ; the party , and person offended , by sinne ; is the great God , and King , of heauen and earth , of infinit dignity , maiesty , and goodnesse ; therefore the offence against this infinit person , is of infinit malice , which requires , an infinit satisfaction , to wit , of infinit value , this , no creature , could afford , being of a limited , and finit being , depending of an other , and this is the reason , why all their actions are of a limited value , and consequently , their satisfaction could not be proportionable , to the offence , being of infinit malice , as the abuse of an infinit person ; which considered ; none canne admire , that God all omnipotent , so grieuously wronged an iniuried , should condemne , the offender , to so great , and seuere a punnishment .

5. But what remedy , that this creature , so Noble , should not vtterly perish , ( though iustly condemned ) but be deliuered , from the slauery and tyranny , of sinne , and Sathan ; and then restored , to Gods fauour , and grace , in this life , and to glory , in the other ? I must confesse , that the wotke is great , and hard ; though nothing , is difficult , to loue , Therefore , that great God ( whose nature is goodnesse , and workes mercy , and whose mercy , farre Surpasseth all his other workes ) seing man. ( his owne likenesse , and image ) in that misery ; was moued with tendernesse , of heart , and tooke compassion , on him ; and there vppon , in that cabinet councell , of the most blessed Trinity , held in the great , and high court , of heauen ; a way , and remedy , was found , that due satisfaction , should be made , and man set free , from his captiuity , and slauery , and restored againe , to God's frendship , and a right , to endlesse glory ; which was thus .

6. The second person , of the most holy Trinity , the true sonne of God , through loue , did offer himselfe , for the glory of his heauenly Father , and the saluation , of mankind , to become man ; and in our flesh wherein his Father , was offended , and in our behalfe , to make condigne and full satisfaction , to his Father , for all the sinns of the world ; by his holy life , bitter Passion , and painfull death on the crosse ; for he was equall to his Father ; and as the iniury , was of infinit malice , because donne , to an infinit person , so the satisfaction , was infinit , as proceeding from an infinit person ; to wit the sonne of God , whose workes , were of infinit merit , and value ; this being concluded , and agreed vppon , in that diuine councell ; at , and according to the tyme determined , and appointed , from all eternity ; the sonne of God , came into this world , became man , taking on him , our human nature , and most graciously , and louingly , without any desert of ours , by the meanes aforesaid ' , made satisfaction , payd , our debt , free'd vs , from sinne hell , and Sathan ; reconciled vs to his heauenly Father , who was offended , and with the price , of his Precious Blood , did purchase , the kingdome , of heauen , for vs ; made vs , coheires , with himselfe , of that most happy country , of all felicity , true ioy , and life euerlasting . by which , you see , how true , and louing a frend , our Sauiour , Christ Iesus , was , and still is , vnto vs.

7. Nay more then so , knowing how fraile , and apt we are to fall to sinne , and how strong , and full of wyles , the deuil is , to deceaue ; that we might not perish , if by chance , we should fall , he prouided , and furnished vs , with all necessary helpes , and meanes , to rise againe , to strengthen and encourrag vs , with alacrity of spirit , to passe the dangerous way of this our peregrination , and come at length , to the safe port , of eternall saluation . for beside preachers and teachers , to instruct , and direct vs , their godly bookes , to comfort , and helpe vs , their exemplary life , to encourage vs , and their miracles , to confirme vs , and the holy scriptures , to illuminat vs ; he appointed Seuen Sacraments , by which , we may be secured , from all dangers , and rise , as often , as through temptation , of the world , the flesh , or the deuil , we happen to fall ; if we doe not neglect , to make vse of them , in all like occasions , as shall be fit , and requisit ; Some , are for preuention , some , for recouery , others , for strengthing , and fortifying , against all euiles . and thus , like an expert doctor , or phisitian he hath left vs , salues for all soares ; all which , are toakens of his loue .

8. And more then so ; for the greater expression , and manifestation , of his sincere affection , towards vs ; and to make vs confident , of his loue , and assistance , in all afflictions , and difficultyes , which by the intisements , or malice , of our enemyes , may occurre ; He left , him selfe , Math. 26. v. ●6 . Math. 28. v. 18. true God , and man vnto vs , in the most blessed Sacrament , of the altar , who hath all power in heauen , and earth , giuen him , ( as he sayes , ) to help vs , and grant , what we shall humbly , and confidently , desire .

9. Of this our Holy Mother Saint Teresa , had often experience . For she many times , saw him , most gloriously , in the consecrated hoste , and did obtaine , seuerall graces , and fauours of him , as she doth testify , in her life .

10. Moreouer , to shew his loue further ; after his passion , and death , he went to limbus patrum , and brought from thence , the soules of the Holy Fathers ; and after his resurrection ; in triumphant wise , he ascended into heauen accompanied with them ; and caused the gates thereof , ( which were shutt , by the sinne of Adam , to all mankind . ) to be opened , for their , and our entrance , euerafter ; and then tooke possession , of that glorious Kingdome , which he had purchased for vs , ( as is formerly said , ) and with those blessed soules , he began that new plantation , for them , and vs ; which to his heauenly Father , was soe acceptable , that he placed him , with our flesh and blood , at his righthand in the throne ; of his glory , with all power and Maiesty , as Lord , and King , of heauen and earth , men and angells , where , ( the Apostle say's , as our aduocat , what soeuer 1. Ioan. 2. v. 1. he doth demand , for vs ; or we desire of his Father , in his name ; or humbly craue , of himselfe , with loue , and confidence , we shall infallibly obtaine .

11. Consider hence , I beseech thee , o Christian soul , those vnspeakable benefitts , and the tender loue , and sincere affection , of our sweet sauiour , Iesus Christ , vnto thee , who , to free thee , from hell fyre , was contented , and pleased , soe to become man , be borne , in great pouertie , Luke● . v. 7. Math. 14. & 15. to liue in much misery , suffer all affronts , and abuses ; to be scorned , spitt at , buffited , whipt in most pittifull wise , crowned with thornes , set at naught , forsaken by all ; and lastly to endure many reproches , blasphemys , and that most ignominious and painfull death of the crosle with great patience and loue .

12. Then remember , how heerby , he hath prouided euerlasting glory , for thee , in his kingdome ; exalted thee , to a higher dignity ; and made thee more Noble farre , then thou wert formerly ; for though thou wert created , to Gods likenesse , yet inferiour , to the Angells , by nature ; but now , thy nature , thy flesh , and Blood , is placed , aboue them all , at the right hand , of God the Father , in thy Brother , Christ Iesus ; who is created , Lord of the Angells , and appointed iudg of the liuing , and dead ; which is a dignity , farre surpassing all Angelicall dignity , whatsoeuer . So that thou art truly , of the blood royall , of the Kingdome of heauen ; O what a dignity ! O what a great gift and blessing , it is ?

13. Thou must therefore obserue that thou being brought to so high a calling , thy thoughts , and conuersation , as the Apostle said , must be in heauen , and of Philip 3. v. 20. such spirituall things , as doe conduce thither . One tyme , considering the largnesse , or spaciousnesse , fairnesse and beauty , of the place ; an other time , the amenity , wealth , treasure , and excessiue goodnesse , of the soyle ; then , the admirable and rare pallaces , therof ; the number and glory , of the inhabitants ; the spirirituall graces , and benefitts ; then ioy , comfort , delight , and content of mind , which shall be there enioyed ; the vnexplicable brightnesse , and glory , o● body and soul , which , all shall haue there ; yea , life , without , feare of death , health , without feare of sicknesse , ioy , without feare of trouble , endlesse day , without any feare of night , all proceeding , from the blessed sight of the immense essence , of that great God , of infinit goodnesse , in whom all things , are seene ; whose excellency , and perfections , are incomprehensible ; then that celestiall harmony , musick , and sweet conuersation , of the angelicall spiritts , and Glorious Saints , and ( which is foreuer to be desired ) the ioyfull company , familiarity , and true loue , of Christ Iesus , thy deere Brother , now Lord of the soyle , who ruleth , commandeth , and directeth all ; for whose sake and loue , the very Angells , will honour thee .

14. O what heart will not reioyce , to call to mind , that at length , after all our misery se heere ; by his meanes , wee shall be inhabitants in that happy kingdome , and enioy this soe great felicity for all eternity ? to which of the Angells ( said S. Paul ) did God euer say ; what he said Heb. 1. v 5. to our Sauiour Christ Iesus , true God and man ; thou art my sonne , this day , I did beget thee ? O what loue , and tender affection , ough'st thou to bere , to this thy deere Brother , thy King , and iudg ? what hope of succurre , in thy necessitys , and afflictions , and what confidence May'st thou not haue in tyme of prayer , to obtaine thy request ? For I doe assure thee , that he is so louing , and good , that he cannot , neither will he deny thee , any thing , which thou shalt demand with loue , and sincerity . Blessed be for euer , so good , and louing a frend .

15. With these sweet thoughts , deare christian , delight thy selfe , and passe the tyme , of thy peregrination ; keepe them company , for they are compagnious befitting thy calling , and dignity ; our conuersation , said S. Paul , is in heauen ; for in deede there , a man's heart , and thoughts , ought to be , where his treasure is ; and where he doth intend to dwell , and settle for all eternity .

16. Doe not then dishonour , nor disgrace thy selfe , and thy family ; doe not degenerate , from that Noble condition , and dignity of thyne , by keeping euil company , which are bad thoughts , or casting thy affection , on the terrene , base , and transitory things , of this fading , and deceauing world , after that thou ha'st bene , so graciously , and louingly , released from thy imprisonment , freed from thy misery , and thy great debt of sinn , and exalted so highly , as to be coheire with Christ , of the Kingdome of glory ; a dignity which thou couldst not expect , or wish for ; doe not , ( I say ) keepe that euill company , for they are compagnions , for the Cittisens of Babylon , which is hell , subiect to the dominion of the deuill , and not for the inhabitants , of heauenly Ierusalem , who doe abhor , all that is not pure , to the honnour and glory , of their King , and the endlesse praise , of their deere and louing Lord God ;

17. May not our Sauiout well say vnto thee ; what could , I doe more for thee , then I haue done ? hauing done what he did , and expressed his loue , to thee with so great paine , to thy most great comfort , and glory ; and if thou wilt not requite , this loue , with louing him , ( for he requires no more ) looke into hell , and see what the vngratefull , doe there suffer , and the same , or worsse , thou shalt endure , for all eternity . Now to conclude , perusing these considerations , thou can'st not be ignorant of thy obligation ; Sweet Iesu , I beseech thee , to make vs thankfull , and keepe vs , from this horrid , and monstrous ingratitude . Amen .

THE IX . CHAPTER . How to prepare your selfe , before confession , and communion .

1. THe first stepp , that a sinner must make , to approach to God , whom he offended ; ought to be arhumble confession , and acknowledgment , of the iniury , and offence committed , with sorrow of mind , and a detestation , of the offence ; and a firme purpose , and resolution , neuer more to offend . The next step , is , to come to his presence , and after the acknowledgment , and declaration , of his offences , to craue pardon , and forgiunesse , of all ; which is donne , in confession . The third ; to reconcile himselfe , to his frendship , loue , and familiarity ; which is donne , in communion , to which the rest are preparatiues ;

2. But that this may be donne , with that requisit respect , which to so great a God , is due ; you must first consider , that if a King had inuited himselfe , to your howse , to eate , and drink , and be merry , on such a day , not for your cheere , for he needed it not . but of meere loue , and thereby , to take an occasion , to bestow some great gift , or speciall fauour vppon you ; what would you then doe , or what preparation to your ability , would you make against the day appointed ? Doubtlesse , you would haue your house neatly swept , and made cleane , that noe cobweb , or vnseemly thing , might appeare , or be seene , which might be offensiue , or displeasing to him , but all things well sorted , and ordered , to giue him , the greatest content you could .

3. This King , the great God , of heauen , and earth , by a Holy inspiration , the preachers instruction , or your Ghostly Fathers admonition , of meere loue , on some certaine day , that thou do'st resolue vppon , inuiteth himselfe , to feast , and delight himselfe with thee , in the house of thy soule ; not hauing neede of any thing , thou ha'st ; but thereby to take an occasion , to bestow on thee , some great blessing , particular grace , or gift ; I beseech thee then , not to make lesse account of thy God , coming to thee , then of a temporall King , ( who could giue thee , but some transitory fauour , or gift ) whearas his coming , brings heauenly and eternall blessings to thee ; therefore sweepe , and make cleane , the house of thy soule , and let all things be in order ; for which purpose you may obserue the following aduises .

4. If you doe often frequent the Sacraments ; the day before confessing , and receauing ; but if seldome , three or four dayes , keepe your selfe retired , from company , and much conuersation , as farre forth as you can , considering the greatenesse , and dignity of him , whom you are to entertaine , and the greatnesse of his loue , who doth vouchsafe , to be myndfull , or think of you , and come vnto your house , which is a great fauour . You being a poore and miserable sinner , a meere nothing .

5. Then employ your selfe , in preparing this house of your soul , with all diligence , examining , and Searching euery corner , that no cobweb of sin , be there left , which might displease his diuine Maiesty ; but by a penitent , and good confession , all be cleerly swept away , and the place of his receipt , made very cleane ; which will be the better donne , if you take some booke , that explicateth , the ten commandements , and seauen deadly sinns , as the memoriall of Lewis of Granada ; for there , as in a looking glasse , you shall see , what otherwise , in your selfe you could not obserue , or discerne ; all which you may reduce , to three heads : as , what you committed against God , against your selfe , and against your neighbour . against God , in not obseruing his precepts , and the precepts of his Holy Church , not keeping your vowes and promises , made to God , and being negligent in his seruice . Against your selfe , in not performing your duty and obligation , according to your state of life , as if you be religious , single , or marryed , in seruice , or office , a lord , Gentleman , a tradsman , with tennants , children , seruants ; for each of these , haue many wayes , to offend in , which would fill a great volume . and all is comprised , in these two . loue God , aboue all ; and thy neighbour , as thy selfe ; and what thou wilt not haue donne , to thee ; doe it Math. 7. v. 12. Ps. 36. v. 27. not to an other ; so shalt thou decline from euill , as the scripture commandeth , and doe good . by this rule you may examin all .

6. Moreouer you must vnderstand , that this confession , must be entyre ; that is ; without omission , of any thing , that after a diligent examination , you did call to mynd , though it be doubtfull , that you consented ; it must be also , cleare , and distinct , without cloakeing , or in any wise excusing , either your selfe , or the fact , or vsing such obscure words , or phrases , as may hinder , the Ghostly Father , to vnderstand the truth . In like manner , it must not be in generrall tearmes ; as I haue lyed , or sworne by the name of God often , but in particular , how often you committed that sinne ; As I haue sworne by God , ten tymes , more or lesse , or there abouts ; or , if it was so often , that you cannot bring the number by any means , to memory , either gesse at it , saying these words , after ( more or lesse ) as a hundred times , more or lesse ; or at least ; or how long , you haue giuen way to offend God , in that sinne ; as euery day , or euery weeke , or moneth for a yeare , or halfe a yeare ; and often in the day , as occasion was offered , which in the custome of swearing , cursing , or being angry , is vsuall , when they are passionat , and carelesse people .

7. It mu●t be without storyes , ( which many doe vse ) and impertinent things , but simple and briefe , with such circumstances only , as may , either aggrauat much , or change the nature , or quality of the sinne . as if in a sacred place , in hearing masse , a nunne , single , or marryed , a Priest , Fryar , Kinsman , or woman these , in some sinnes , must be expressed : for it is not enough for one marryed , to say , I had to doe with a woman ; but he must say , I am marryed , and yet had the company , of an other , the condition of the other being also expressed ; as if a nunne single , and so of the rest ; but you must be carefull , not to accuse or name any , in confession , but your selfe ; nor to vse any words ; or circumstances , by which the Ghostly Father , may come to the knowledg of the other party , vnlesse it be in a case , which cannot be otherwise expressed , when the sinne is great ; and in that occasion , it were better sometymes , to change the Ghostly Father ; though commonly , you must not goe , but to one , if he be a sufficient , and able man ; for the deuil doth vse , to cause people , to change often , that they may not be knowen , by their Ghostly Father , to be such ; and that they may with more freedome , commit sinne , by how much the lesse , they are knowen by their Ghostly Father , to fall into it :

8. But commonly these confessions , are litle worth , for by that ; they shew ● very litle feeling of sorrowe ; or purpose , to forsake the sinne , or amend their lyfe ; which is absolutely necessary for a good confession , and without which , it is voyde ; and these libertines , doe for the most part , goe to strangers , and simple or ignorant confessours ; but let them not thinke , that God will forgiue , or pardon any iniury , or offence , which they are not griued to haue committed , against his diuine Maiesty , and doe not intend to amend .

9. Therefore , before you goe to confession , you must purpose to amend ; and make many acts of contrition , as neere and as feelingly , as you can , in this , or the like manner .

10. O Lord , my God , infinitly good , I am very sory , from the bottome of my heart , for hauing offended thy diuine Maiesty , and therefore doe now detest all sinne , for the loue of thee .

11. O most amiable Iesu , for thy worth , infinit loue , and goodnesse , I am heartely griued to haue sinned against thee , and therefore doe abhorre all sinne , and resolue to dye rather , then offend thee any more .

12. O my deere God , I am very wicked , and abominable ; and vnworthy , to behould the heauens , or tread on the earth , for hauing offended thy infinit goodnesse , who art worthy of all honour , glory , and loue .

13. O my sweet redeemer , I doe confesse , that for my cursed sinns , I haue iustly deserued , thy anger , and to be cast from thy blessed fight , into hell ; yet for the merits of thy most Holy Passion , and through the intercession of thy Holy Mother , haue mercy on me , and forgiue me ; for I doe resolue with thy holy grace , to endure and suffer all torments of this world , yea , and of hell , rather then offend thee heereafter .

14. O most louing Sauiour of the world , I wish I had as great sorrow , and griefe of mynd , for hauing offended thy diuine Maiesty , as blessed Magdalen , or any that euer liued , had , for offending thee . After these , say the prayer before confession .

THE X. CHAPTER .

The prayer before confession .

1. O God omnipotent , whose iudgments , are fearfull and very terrible against sinfull , vnpenitent hearts , and whose mercy ( through thy goodnesse ) is allwayes inclined to the petitions , and cryes of humble soules , that dare not lift vp their eyes , to thee , through shame , and confusion ; yet with true submission , and sorrow for their sinns with the publican , crauing pardon from thee ; behold my God , and most louing Lord , this my poore soul , lying prostrat , before thy dredfu●l throne , acknowledging , my sinnes , to be great and many ; yet thy goodnesse , and mercy , to be farre greater , and more ; doe not therefore , O Lord , I beseech thee , in thy fury , and wrath , ( which I iustly deserued ) cast me from thy blessed sight ; let me not feele , the rigour of thy heauy hand , in iustice ; nor the bitter Smart of thy eternall punnishment ; for I doe confesse vnto thee , my mercifull God , my most grieuous faults , my fraylty , and neglect , in thy holy seruice ; I doe condemne , this vnconstant heart of myne ; there is no truth , nor trust in me , and though my sinns are more , then the sands of the sea , yet o Pious Lord , I know thou canst for giue , more , then I can commit , which makes me confide , in thy mercy ; the●efore iudg me not , according to my desert ; put me not of , vnto the day , of wrath ; haue mercy on me , o , haue mercy on me ; most gracious Father of mercy ; regard not my wicked sinnes , though great and many , but looke on that goodnesse , which thou art , on that compassionat and louing heart , of thine , on those thy bowells of piety , and infinit mercyes , which were from the begining in all eternity , and neuer yet denyed to such , as cryed to thee , in truth , and sincerity ; looke I say , on these , and according to them , proceede with mee , and not according to my iniquityes ; for thou know'est o most louing Father , our weake and stippery condition , and how at euery moment , and step , we should slide , and fall , if not supported , and held vp , by the staffe of thy holy grace , which I most humbly craue , that I may not heerafter fall from thee , my only good ; for I doe resolue to dye rather , then offend thee more , and doe abhorre , and detest what soeuer I did , in thought , word , or worke , against thy holy lawe , and will ; and am very sory , that I offended thee , my God ; forgiue me then , my deere Lord , receaue me , as a louing Father , vnto thy mercy , and fauour ; refuse me not , coming with a humble heart vnto thee ; accept I beseech thee , those heauy sighes of my sorrowfull , and repentant heart ; for thou wilt not refuse , nor despise a contrite and humble heart as thy prophet sayd , looke on me , o Iesu , with those Ps 50. v. 19. Luke 22. v. 61. pious eyes , with which thou did'st behold Peter , and penetrat his heart to pennance , that he wept bitterly , and so melt myne , with the heat of thy diuine loue , that I may allwayes , bewaile my sinns , walke in truth , liue in thy feare , dye in thy grace , and fauour ; and enioy thee , in eternall glory . Amen .

How to goe to confession .

2. THen goe to confession , and first kneeling before your Ghostly Father , blesse your selfe , making the signe of the crosse , then say , I craue your blessing , or benediction , then with humility , and submission , say the Consiteor , very slowly in latine , or english , vntill you come to , mea maxima culpa ; or my most grieuous fault , and begin your confession . But to moue you , to more deuotion , and feeling ; it will be good , to suppose , or frame , in your mynd , the presence of our Sauiour there ; to whome , inwardly , addresse your affection , as you doe your words , outwardly , to your Ghostly Father ; and you may keepe the eyes of your mynd , fixed on him , whiles you are confessing , as if he were attending , to what you say . This will be very beneficiall , and moue to great feeling ; at the end of confession , hauing no more to speake ; you may say ; not only of these , but also , of all the sinns , of my whole life , and what I cannot call to mynd since my last confession I doe accuse my selfe , and am cartely sory for them ; doe purpose to amend ; and humbly desyre pennance , and absolution of you my Ghostly Father ; and presently say , Ideo precor . or , therefore &c. then be attentiue , to heare , what aduise , you get ; and remember , to follow , it , and performe the pennance , which shall be enioyned . and when the Father is absoluing you ; in your mynd ; you may say ; Sweet Iesu haue mercy on me , and forgiue me , myne offences , then after absolution recollecting your selfe , say the following prayer or the like in thankes , for that great benefit . and allwayes be carefull from one confession to an other , tu purpose euery day , not to commit the sins which you lastly confessed .

A prayer after confession .

O Most mercifull lord , my God , who with great patience , ha'st most graciously expected me , and caused me , to returne to thee , my onely good , and comfort ; that I might not perish , in my sinnfull wayes ; as many thousands did , that are in hell ; to which , thou might'st haue iustly throwen me , and did'st not ; to thee therefore , I am heartely , and most humbly thankfull , for this mercy , and speciall fauour ; which thou ha'st not donne , to many others , more , and farre better deseruing ; blessed Mai'st thou be for euer .

4. O Lord how many are thy mercyes , how great thy goodnesse , how sincere thy loue , to me poore sinner , whom by this confession , thou ha'st free'd from death , and brought to life , from darknesse , to light , from Sathan , to thy sweet selfe , my God ; and so from hell , to heauen ? all thy creatures , my deare Lord , praise thee , let all glorify thee , and with perpetuall thankes , sing forth thy mercyes for euer . O supreame goodnesse , thou wilt not haue any to perish , but all , to liue with 1. Tim. 2. v. 4. thee , in glory , ( except such as to thy sweet voice , and inward call , inuiting them , to thy holy grace , and mercy , will shut their hearts and eares ) therefore my body , and soul , and all my powers and facultyes , be thankfull vnto thee , and praise thy Holy Name , for all eternity , for thy loue and mercy vnto me . O Lord most gracious , thou ha'st caused me , thy prodigall child , to returne , and come to thy Fatherly , and most louing embrasements ; and with the Publican , Luc. 16. v. 13. Luc. 7. v. 36. humbly to confesse my faults ; and as Magdalen , to adheare to thee , the true phisitian , of my languishing , and wounded soul , and as the good thiefe , to cry Luc. 13. v. 42. vnto thee , my Sauiour , and redeemer , that thou wilt remember me , and bring me , to thy kingdome ; heauen and earth , and all thy perfections , therefore praise , and exalt thee ; let o Lord , thy magnificent power , and goodnesse , be knowen to all the world , that none may despaire , but hope and confide in thy great , and endles mercyes ; that at the hour of our death , we may heare those sweet , and comfortable words , of thyne ; this day thou shalt be with me in Paradise , where , with all thy Glorious Saints , and Angells , we may praise thee , with the Father , and Holy Ghost , for all Eternity . Amen .

5. Thus , you shall be indifferently well prouided , cleansed , and prepared , for receauing your heauenly guest . But by reason , all this belongs , to the sweeping , and making cleane your house , it will be requisit , ( this donne ) , to expresse your affection , loue , and desyre to receaue , and entertaine him , by the following acts , or the like ; which may inuite his diuine Maiesty , not only , willingly , and ioyfully to visit you , in the most blessed Sacrament , but also , to remaine with you , supply your wants , and bestow his grace and blessings , abundantly vppon you .

THE XI . CHAPTER . Deuout aspirations , before communion .

1. O Celestiall bread , and foode of Angells , my Christ , my Iesus and my God , who art most glorious , in the blessed Sacrament of the Altar ; I doe adore thee , for thy owne goodnesse , and excellency ; and loue thee , aboue all that is in heauen and earth .

2. O life of my soul , deere Iesu , come vnto me , and inuest me , with the nuptiall garment , of thy diuine charity ; that my soul may not appeare , in thy holy presence , but adorned , with that beauty , which is fitting , and thou art worthy of .

3. O deere Iesu , my heauenly spouse , by the vertue and power , of thy diuine loue , exalt my spirit , aboue all thoughts , of this world , to rest sweetly in contemplation , of thy vnspeakable beauty , and goodnesse .

4. Come to me , o lord , my God ; thou art long expected , heartily desyred , and very much wished for , by all my bowells , and powers ; for thy presence , will reioyce my soul , comfort my spirit , and recreat , yea , strengthen , all my , inward , and outward senses .

5. O most beautifull lilly , of the heauenly garden , o most faire flower of the celestiall fields , o tree of Paradise , o fruite of life ( sprung from the pure earth , and most sweet and fertile soyle , of the womb , of the all glorious , and immaculat Virgin Mary ) my deere and louing Iesu , come , o come into this heart , of myne , visit this my soul , now truly thyne ; for I doe vehemently desyre thy gracious presence , sweetly to embrace thee , within the armes , of pure loue , and sincere affection .

6. O sweet loue , my God , as the wounded Ps. 41. v. 2. hart , doth hasten to , and desyre the fountaines of water , so my soul , doth thirst after thee .

7. O deere and most amiable Iesu , come , and let the sweet violence , of thy delightfull loue transforme me wholy into thee .

8. O my louing Iesu , come vnto me , and drowne me , in the abisse of thy diuine loue ; compasse me with thy penetrating , and indeficient light , in which I may see thy beauty ;

9. Come my God come vnto me ; my spirit doth breath towards thee , who art desirous to be with me ; o come , and possesse my heart , enioy my soul , which thou ha'st so long sought , and so deerly bought .

10. O Iesu , my spouse , my loue , my soul's delight , o come vnto me , for thou art a fire diuine , and wilt consume in me , all that is not pleasing to thee ; thou art a light , illuminating from the mountaines of eternity ; at thy presence , all darknesse , flieth away , all heauy cloudes , of griefe and sadnesse , shall be dispersed , my soul , will reioyce , and be brighter , then the sunne , all blessings , and happinesse , are where thou art .

After these , or the like acts , feelingly sayd , mentally or vocally ; say if you please the following prayer .

A Prayer before receauing .

11. O God , most glorius , o King , most powerfull , o Lord most gracious , o supreame goodnes , my deere Iesu ; I doe confesse and acknowledg that thou a●t really , and truly , God , and man flesh , and Blood , full of all Maiesty , in the most blessed Sacrament , of the Altar ; and therefore am fearfull to appeere , in thy holy presence , least I be confounded by thy glory .

12. O glory of the angells , my Iesu ; I know , that thou art desirous to visit thy vnworthy seruant , and come into the poore house of my soul ; but I am foul and vncleane , a sinnfull creature , and no fitt place for thee ; who art purity it selfe . O Lord I am very wicked , and thou art the Saint of Saints , God omnipotent , creatour of heauen and earth , men and angells ; and wilt thou so humble , and demeane thy selfe , as to come to me , a vile and base worme of the earth , worsse then nothing ?

13. O my God , and only good ; will it not be a digrace , and dishonour to thy dignity , and highnesse ; to come to such an vnworthy : and abiect a house as myne ? O diuine loue , and goodnesse incomprehensible ; I doe confesse that thou art delighted to be with the children of men ; which makes thee long so , to come to vs ; not for any profit or gaine to thee ; but for our good , and to worke in vs , the saluation of our soules . But o Lord , I find my selfe wholy vnworthy , that thou should'st enter into my house ; say but the word , and my house will be glorious , my heart purified , my soul sanctified , and replenished with all grace and happinesse .

14. O Lord of mercy , pardon me , for thus expostulating with thee , or contradicting thee ; since it is thy will , to come to me ; o life of my soul , thy holy will , be done in me , and of me for euer . Yet I wish that I had more then angelicall purity , and seraphicall loue , that I might in some degree , be worthy , that thou should'st come to me . but true it is , my deere Iesu , that thou do'st therefore come to me , to make me worthy ; and then thou wilt reioyce to see me pure , and take delight to be with me for euer .

15. O true louer of mankind , thou did'st inuite thy selfe , to the house of litle Zacheus ; and he , and all his family , got saluation by it ; to his greatest ioy and comfort ; since then it is thy pleasure , to come to this poore cottage , of my soul ; come my Iesu , and I will giue thee the welcome of a thankfull heart ; and as thou ha'st made it for thy selfe ; if thou please to take content therin , I shall haue happinesse for euer .

16. O my deere Iesu , come vnto me , who am more thyne , then myne ; leaue me not to my selfe ; possesse thy right , enioy thy choyse ; and I most humbly beseech thee , so to ioy in me , that I may ioy in thee ; and so dispose of me , that I may be soly reserued for thee . O Lord command , the seruants , ( my senses ) to watch and be carefull , that no other louer be admitted in , but thy sweet selfe alone ; keepe this my soul , for thy house of pleasure , and garden of delight : Come my God , come vnto me , I doe expect thee ; and when thou art come , my deere and heauenly spouse , so fyre my heart , and burne me , with thy loue ; that I may be wholy transformed into thee ; and after this mortality , enioy thee in endles felicity ; Amen .

THE XII . CHAPTER . How to behaue your selfe in , and after receauing the communion .

1. BEing disposed , as is formerly said , place your selfe reuerently on your knees , at the rayle , or altar step ; expecting with all humility , to receaue your Lord ; the God of highest Maiesty ; and when the priest is to giue you the sacred hoast , keepe your head vpright , and stedfast ; then opening your mouth , ( not to much , nor yet to litle , but indifferently ) put out your tongue decently to the lip , that the sacred hoast may be layd on it conueniently ; which receaued , shut your mouth , keeping the blessed hoast , on the tongue , vntill it be moistned ; that with more facility , and decency , it may be swallowed downe ; and not rudely brused with the teeth , as some doe ;

2. Hauing receaued this your blessed guest ; follow him , with all your powers , and senses ; recollecting them , within your selfe , where he is ; and there casting your selfe , at his sacred feete , with S. Mary Magdalen ; adore him with all humility and submission , acknowledging , that you are a wicked sinner , hauing very often , offended his diuine Maiesty , and therefore vnworthy of his holy presence ; craue pardon ; and resolue to dye rather then offend so louing , and soueraigne a Lord , who hath vouchsafed to visit you of his owne goodnesse , without any merit or desert in you .

3. Also you may make some acts of faith , confessing that he is there with you , really and truly , God , and man ; who was borne of the B. V. Mary , dyed for you on the crosse , and is sitting gloriously at the right hand of his Father in heauen ; is iudg of the liuing and dead , all omnipotent , equall to his Father , and worthy of all honour , glory , adoration and praise by all creatures in heauen and earth ; acknowledg your obligation to his diuine Maiesty , for all his fauours , and benefits ; giue him many thankes ; and resolue , to serue him euer after with more loue and sincerity .

4. At other tymes , hauing receaued , his diuine Maiesty ; offer your selfe , body and soul , with all your powers and senses , to him humbly , desiring him , to accept of you , and take you to his possession , and dispose of you , as of his owne ; and that if you had ten thousand liues , all should be his , and at his disposall ; speake inwardly to him with confidence , and reuerence as if you had seene him with , your corporall eyes before your face ; for so certaine , he is there present ; aske forgiunesse of your sins , and grace , neuer more to offend , and that you may ouercome the passion , or vice to which you are most inclined : then humbly beg that , for which in particular you did communicat .

5. This done , make good resolutions , and firme purposes to amend your life , shun the occasions of sin , and with his holy assistance , to loue and serue his diuine Maiesty better then euer before ; and dayly to doe some particular exercise to put you in mynd of your resolution and purpose ; though it be but to say one Aue Maria when the clock strikes ; then pray for your parents , frends , the soules in purgatory , the Catholick Church , dayly increase of grace , faith , hope , and charity , and such other things , as you please .

6. But I haue obserued some , more rude , then pious , who after receauing , or masse ended , instantly get away , diuerting them selues , to idle conuersation , and worldly affayres , not giuing thankes , for that fauour , or visit , nor once considering , the greatnesse of that benefit ; whereas the great God of glory , King of heauen and earth , came to them in proper person in that blessed Sacrament , to shew his loue , and doe them some speciall fauour , if they had but giuen him the welcome of a ioyfull heart , with thankes .

7. These vngratefull christians , by that meanes doe depriue themselues of many graces , and a true feeling of his diuine Maiesty's holy presence within them ; for his coming would not be in vaine . beleeue it certainly , he comes to heare our praiers , supply our wants , and grant what we demand , or what is more fitting for vs. he is not so bad a guest , as not , to be regarded , for truly he will pay very well for his lodging , and intertainment , and abundantly reward the very least act , or curtesy which shall be offered , or done vnto him . this they find , who with humility doe respect , and honour him , for they haue a perfect feeling of his holy presence and loue ; by the effects , which they perceaue , and doe obserue in them selues , as , a tendernesse , of heart , through loue , sweet teares , and deuout sighes , for their sinns , inward content and comfort ; with true deuotion ; a delightfull satisfaction , in all their powers ; great desyres , to serue and please his diuine Maiesty , more then euer before ; a ioyfull spirit , with many good resolutions , godly inspirations , and other effects , ( which for breuity I heere omit ) by which they dayly increase in grace and vertue , and the loue of God. O who would loose so great a good , through their neglect ?

8. Therefore let this be well considered ; and after receauing reflect on what you did , and whom you haue present , and why , or for what end , you did then communicat , and receaue him ; and afterwardes doe as is formerly said , for , ( deere Christian soul , ) if in your mynd , n. 2. 3. 4. 5. you can consider this , or that worldly businesse ; and what is best to be done in it ; why not that , which tend to the damnation or saluation of your soul ? also if you can discourse with men , of worldly things , and giue them reasons for what you say , and doe ; why not with God , your louing Lord and redeemer , who is desirous of your company and conuersation , and is then come of purpose to heare and know , your petition , and what you pretend , or demand , and is very willing to supply all your wants ?

9. Moreouer , for your comfort , you must vnderstand , that his diuine Maiesty know's our condition and weaknes , and therefore requires no eloquence of vs ; speake to him in your owne language and manner , be it neuer so plaine and simple ; he will excuse you , and accept of your good desyre , being offered with humility and reuerence ; and in case you cannot discourse with him inwardly , or mentally , for want of vse ; you may say mentally some of those deuout prayers , which are in the 15. or 16. chapters , yet very slowly and feelingly ; looking inwardly on him , to whom you speake ; which will procure a reuerentiall respect in your soul .

10. But some may say ; what is the reason , that we so often receauing the very treasure of heauen , the fountaine of all grace , and goodnesse ; our deere Sauiour Christ Iesus ( who so much desyr's our good and happinesse , as his coming from heauen , his life and death for vs , doe testify ) are not rich in vertue , feruent in loue , forward in deuotion , and prompt to serue and please his diuine Maiesty in all things ? To this I answere ; and doe conceaue the reason to be ; that we doe not prepare , nor dispose our selues as we ought ; neither haue we a liuely faith , of his holy presence within vs when we receaue ; and thence doth follow , that we haue not that esteeme of him , which he deserues and requires of vs ; nor that respect which is due vnto him ; and consequently we haue not that confidence in him , which is fitting , and he doth expect from vs. for if we did verily beleeue that we receaue him who is omnipotent , mercifull , willing to forgiue our offences , and receaue vs louingly vnto his grace and fauour againe , and doth but expect , that we giue him the occasion to bestow his blessings and benefits vppon vs , ( by a good preparation , a reuerentiall receauing , a humble petition with confidence , that he will not frustrat vs , of our desyre being more forward to grant and giue , then we to aske and take ) without all doubt , we shall obtaine not only what we petition for , but also other graces and fauours , which we neuer thought of , and were farre beyond our capacity , to demand ; this we see and know by dayly experience , in those who proceede in his holy seruice with true sincerity .

11. For if the soul be pure and humble , and desirous to please and honour his diuine Maiesty : at his coming , he will dilate her heart , and make her daily more and more capable of diuine Matters , giue her a greater inward recollection , and a deeper impression of his loue ; and so by degrees eleuat her beyond herselfe , with great sweetnes to high perfection , she not knowing how . for as the infant sucking his Mother's Mylke , is nourished , and increaseth dayly not perceauing how ; euen so , the pure and humble soul , as a new borne child ( as the Apostle sayes ) often receauing and sucking that diuine Milke , and drinking of those celestiall fountaynes ( the sacred wounds of our Sauiour ) the water and nourishment of life in the most blessed Sacrament , is sweetly nourished , strengthned , and dayly increaseth to a great stature and perfection of grace and vertue ; that not knowing how , she finds herselfe , not to be what she was , but quite an other , in her life , manners , behauiour , recollection deuotion , conuersation , heauenly desyres , contempt of her selfe , and the vanityes of this world , for the loue of God.

12. I doe therefore conclude , aduising , that you prepare your selfe carefully , as is layd downe in the tenth and 11. Chap. and after a good confession and receauing , to keepe your mynd employed , ( as I haue said aboue after communion ) and more recollected all that day , then you doe , on other dayes ; for you must often consider whom you haue within you , and what a blessed guest he is ; to whom , it is fitting you should giue attendance , and the welcome of a glad heart with many sweet and vertuous acts , which will not be vnre warded and allwayes be carefull to communicat for some particular end , or intent , if you meane to profit .

THE XIII . CHAPTER . How to prepare your selfe to dye well .

1. IT is a common saying ; that he who liues well , dyes well : so that to liue a good life , to wit , in the feare of God , and the obseruance of his holy commandements , ( in which the loue of God , and our neighbour doth consist ) is the first , and a good preparation , to dye well .

2. But by reason of our inclination to euil , ( which we haue from Originall sinne , which in baptisme is taken away ) we are fraile , and weake to do good , and obserue the commandements of God , Therefore to strengthen vs ( in tyme of temptation ) against all euil , the world , the flesh and the deuil ; and like wise if through frailty we should fall , it will be very requisit , that we of●en frequent the B. Sacraments , of confession , and the body and Blood of Christ our Sauiour ; for by them we rise againe , receaue grace , comfort , and fortitude to resist the suggestions of our enemyes , be constant and perseuerant in vertuous and Godly exercises . this is a very good and secure preparation .

3. Moreouer , to moue and incite our selues , to frequent those blessed Sacraments , it will be very fitting and requisit , that euery day , we consider , that we must dye ; and perhaps this will be the very last day of our life : and if we be in sin , and depart this world , in that case ; what shall become of vs for all eternity ? we must then resolue , to doe now , what at the hour of death , we should haue done to part with a pure conscience in the grace of God ; which is had by those holy Sacraments ; this is the best and securest preparation .

4. Likewise , that you may be the better prepared , in sudden occasions , and tyme of dangerous fits ; you will doe well in tyme of health , to haue your will , or testament written , signed and sealed in your daske , or with some frend ; for in your sicknes it will be a comfort to your mynd , that it is made ; otherwise , when you ought to think vppon god , and the eternall saluation of your soul , then will your frends be earnest with you to make your will , which perhaps may so trouble you , that you may forget to dispose your selfe for God , and suddenly dye vnprepared ; as I haue seene some doe . and euery yeare you may ad , or diminish what you please , in it , and so preuent those inconueniences .

5. Also , when you find your selfe sick , without delay send for your Ghostly Father , and before your sicknes grow heauy , make a good Generall Confession ; that is , of all your life , if you did it not formerly , but if you made it before ; it will suffice , to make it , since the tyme of that generall confession , till then ; vnles for your more content of mynd , you be desirous to doe it , of all your life . by this , your mynd will be at rest , your conscience quiet , and your hope in God's mercy and goodnes setled , with an expectation of endles glory in heauen . then send for the phisitian , and follow his aduise for your dyet &c.

6. And , if your infirmity increase , and grow dangerous , send for your frends , take leaue of them , asking forgiunesse , of them , and of all your family , ( if in any thing you did offend them , and not giue them , that good example , which you ought ) forgiue likewise from the bottome of your heart , all those , that in any way , did euer offend you ; desiring all to pray for you , and not trouble you more with any visits ; that you may , the better prepare , your selfe , to part this miserable world , and put your whole thoughts , and mynd , on God , your Sauiour , and the glory , which he hath prepared for his seruants , and which you hope to enioy ; in the kingdome of heauen , for euer .

7. Then giue order , that none be admitted , to speake with you , but such , as shall come , to giue you spirituall comfort , and put you , in mynd , of God ; or giue you good aduise , to dye , as becometh a good Christian . for which end , it will doe well , that you procure , to haue one , to read now , and then , some what , of the loue of God , to man ; of his benefits , and the passion of our Sauiour , and the ioyes , of heauen , which with his Precious Blood , and painfull death , he purchased , and prepared for vs ; hence you may be myndfull , of your sinns , and your ingratitude , for his diuine Maiestye's loue , and benefits ; cry him mercy , and make the former acts , of contrition , or those , that heere follow ; for they will comfort you very much ;

8. You must be very patient , in your sicknesse ; for it is highly pleasing vnto God ; meritorious , and beneficiall to your soul ; therefore consider , what paines your sinns deserued in hell ; or the paines of Purgatory , which perhaps for your patience , in suffering the paine , of your sicknes , with content , for the loue of God , will be forgiuen you totally ; and offer your paine , and patience , to your heauenly Father , in vnion of the patience , and paines , of Christ our Sauiour , in satisfaction , for your sinns , and the paynes deserued , for them ; and humbly craue this vertue of patience from his diuine Maiesty , ( through the merits of Chtist ) to bere all your paine , with resignation , content , and thankes ; as for example , thus . O Father , of mercy , and goodnesse ; I doe resolue for loue of thee , to bere patiently , all the paines of this my sicknes ; humbly beseeching thee , through the merits and patience , of my Sweet Sauiour Iesus , to grant me this gift , of patience , by imitation of him .

9 , O my deere Lord , Father of heauen and earth , I doe offer these my paines and sores , with all patience , and conformity , vnto thee ; in vnion of all the paines , and patience , of thy sweet Sonne Iesus , in his life , passion , and death ; in full satisfaction , of all my sinns , and the paines to them due ; accept of it , my God , through Christ Iesus . Amen .

10. Lastly , when you grow very weake , and are in danger , being therof aduised , by your phisitian , who knowes your case ; desyre extreame vnction , or the holy Oyle , after confessing , and receauing your viaticum ; craue the assistance , of the blessed Mother , of God , the refuge , and aduocat of sinners , your Angell Guardian , the Saint , of your name , or which you are deuoted to ; and of all the Saints , and Angells of heauen ; to pray for you , and helpe you at your parting ; cause the litanyes of the saints , and for the sick , to be often sayd , in your presence ; procure , if you can , some masses , to be said in satisfaction , of your sinns ; and that you may haue a secure , and happy passage , out of rhis miserable world ; for tenne before , are more beneficiall , then perhaps a hundred after death ; because your meritorious act , and intention concurs , with the merit of the masse , directed to God , for that end ; which is not after death . then place your thoughts wholy on the life to come ; reioycing that you are shortly to goe , where you are to be , and see the glory of God , his holy Angells , and saints ; and be a saint , with them , praising and enioying God , for all eternity ; and for your more comfort , say if you can , mentally or vocally , or cause to be read , deuoutly , the following acts ; ●o which , you must be attentiue . And in case you be speachlesse , your Ghostly Father , or some other , may pronounce lowdly in your eares , one or more , of those acts ; and often Iesus Maria ; for this is very comfortable , to the soul .

11. And such as haue the Holy Scapular of our Blessed lady of Mount Carmell ; are not only , at that hour of parting , particularly protected , and defended by her against their Ghostly enemyes ; but they haue also , a generall pardon , or Plenary Indulgence , pronouncing with their mouth , or ( being speachlesse ) thinking in their heart , or mynd , Iesus Maria. therefore , it is of importance , that they be said in the eares of the sick , with a loud voyce , if otherwise they cannot heare ;

12. It is also good often to sprinkle , or cast some Holy Water on the sick , and round about the bed ; chieflly when he is , in extremity ; for it is very preseruatiue , and a great defence , against the infestations , and euil suggestions of the deuil ; who at that hour , is wont to be very busy , and importunat , frighting the soul , with euil representations , and temptations , of despaire ; And in all your sicknesse , shew a great willingnesse , to heare speake of God ; and to see the crucifix , or picture of our Sauiour , & our lady ; and to kisse them ; for it will moue , to deuotion , and feeling of our obligation . to his diuine Maiesty , and his blessest Mother .

THE XIV . CHAPTER . Vertuous acts , and sweet aspirations , to be said by the sick , or others , to him .

1. O My omnipotent creatour , in the presence of heauen and earth , I though a great and grieuous sinner , doe acknowledg , confesse , and firmly beleeue , all that , which the Holy Catholicke Roman Church , beleeueth ; as the twelue Articles of the creede ; Seuen Sacraments ; the true , and reall presence , of Christ our Sauiour , flesh and Blood , God , and man , in the Holy Consecrated Hoast ; and all other things , what soeuer , written and vnwritten , proposed by the Holy Church , to be belieued ; and doe professe and protest , to liue , and dye , in the same , with the grace of God ; And if at any tyme , in all my life , I failed staggered , or doubted in this faith , or any particular , therof , I am heartely sory , for it , and , doe now renounce , detest , and abhorre , all such doubts , from the very bottome of my heart .

2. O my most mercifull Sauiour , though I be a most wicked sinner : and that my sinns were as many as the sands of the sea , and the starrs , of the firmament ; yet thy goodnesse and mercy farre surpasseth all ; and thy loue to vs , and thy desyre of our Saluation , is so excessiue great , that I hope and confide in the merits of thy most Precious Blood , wounds , and death ; that thou wilt easily pardon . and forgiue all what soeuer , and not for sake me , in this my extremity ; but through thy infinit mercy , bring me , to that glory , which thou ha'st so painefully , and louingly purchased , for all those , who put their whole trust in thee .

3. O bowells of piety , and loue , my Iesu ; receiue me coming vnto thee , with all willingnesse , and hear's desyre . for thou art goodnesse it selfe , in finitly worthy of all loue , for thy selfe alone ; receiue me , o my God ; for I doe long , to be out of this miserable life , to see , and enioy thee in glory .

4. O my sweet and louing Sauiour Iesu receiue my soul , which I doe commend vnto thee ; humbly beseeching thee , to receiue it , to thy infinit mercy , with confidence and loue , now coming vnto thee .

3. O my deere Iesu , though iust , ye mercifull iudg , of the liuing , and dead , iudg me not according to the number , and grieuousnesse , of my wicked sinns ; but according to the greatnesse , of thy mercy , and goodnesse ; for thou do'st not desyre the death , but saluation of a sinner .

6. O most louing Iesu , for that goodnesse , which thou art , I most humbly begge of thee , that at the hour of my parting , thou wilt be graciously pleased , to place thy Bitter Paines , and Torments , betwixt my poore soul , and thy iudgment ; for by them , I hope , to be sett free , and brought to the Kingdome , of endlesse felicity .

7. O most amiable Iesu , for thy Bitter ●'assion and death , refuse me not , now coming vnto thee ; turne not thy sweet , and louing face , from me ; for I doe humbly craue the benefit of thy loue and mercy , promised to all that doe repent , and call to thee in truth . bring me to ●hy selfe ; send thy good Angell , to guard , and leade me , to the port of secu●ity ; through this dangerous sea of mise●yes , wherein I am .

8. O my God , and my only good , looke , and take compassion , on me , in thy goodnesse , forgiue me , my offences ; leaue me not to the power , of my Ghostly enemyes ; o helpe me , in this my necessity , and bring me , to thy Glory ; for I am tru●y grieued , and most heartely sory , for hauing offended thee .

9. O most Glorious Virgin Mary , Mother of God , all grace , and mercy , refuge of sinners , aduocat , of the distressed , and comforter , of the afflicted : to thee , I poore sinner , doe now flye , and commend my selfe , at this hour of my death ; receiue me , I beseech thee , to thy holy protection ; defend me , from my foes ; assist me , in my parting ; and present me , to thy sweet Sonne Iesus , in the Kingdome of his endlesse glory .

10. O deceitfull world , I doe renounce thee ; o cursed sinne , I doe detest , and abhorre thee ; O foul and transitory pleasures , I doe truly contemne you ; and am right sory , that I did affect you , with the offence of my God ; Come , o my louing Iesu , come my deere Lord , and Sauiour ; and receiue my soul , into the armes , of thy mercy , and loue ; o when shall my soul be dissolued ? o when shall I see thee ? o when shall I be with thee ? o when shall I possesse and enioy thee ? my soul , o Lord , doth long to be with thee , in the land of the liuing ; doe not I beseech thee , my God , frustrat me of my desyre .

11. O Iesu , my loue , my life , my comfort , and my only good ; I doe offer consecrat , and sacrifice my selfe , wholy vnto thee , who ha'st carefully sought , deerely bought , and truly loued me , ( for which I giue thee infinit thankes ) receiue me , therefore , o supreame goodnesse , now coming vnto thee ; hauing no other comfort , nor content , but in thee ; owne me , my God , and gracious redeemer , as thy right , forsake , not thy true inheritance ; bring me to thy sweet selfe , and place me , after this transitory life , among thy seruants , in thy house of immortality , endlesse ioy , and eternall felicity . Amen .

12. And obserue ( you , frends , of the departed soul ; ) immediatly to pray earnestly for her ; for in this ; you shew your selues true frends ; for foolish crying , helpeth her not ; but she is much relieued , and comforted by the prayers , fasting , and almesdeedes , of the faithfull . and perhaps euen at that very hour , by your prayers , she will be free'd from the fearefull paines of purgatory , and brought to glory ; this is to be much no●ed .

the end of the first treatise .

THE SECOND TREATISE , Contayning seuerall deuout prayers , and meditations .

THE XV. CHAPTER .

A Prayer to God the Father .

● . O Father omnipotent , and Lord of all things , ( whose bowells of mercy , are allwayes open , ready to rece●ue the poorest creature , as well as the greatest King ) behold , I quite confunded , ( not daring to lift myne eyes , vnto the heauens , by reason of the multitude of my sinns ) doe now come to thee my God , with a submissiue , and repentant heart , detesting in the presence of thy Holy Saints , and Angells ; what soeuer I did , against thy holy will ; and chiesly , for lauishing the substance , and portion ▪ of thy diuine Grace , which thou we● graciously , and Fatherly , pleased , to giue vnto me , as thy child ; wherefore I most humbly beseech thee , o deere Father , for that goodnesse , which thou art , that thou wilt not punnish me , in thy wrath ; no● cast me from thy sight , now lying at th● feete , with all humility ; but receiue m● to thy mercy ; chastice me as thy child , and then forgiue , what I haue wilfully and wickedly committed , against th● holy lawes ; that I may not perish , wit● the children of darknesse , the louers ●● this world ; but reconciled vnto thee , and receiued to thy fauour , and grace againe , I may with a pure and louing heart , serue thee in this life , and afterward in the other , enioy and praise thee for all eternity . Amen .

A Prayer to God the Sonne .

2. O My deere Iesu , the true , Sonne , and eternall wisdome of God the Father , most pious , most mercifull , most gracious , and amiable , who for loue of me , did'st come from heauen , to this vale of teares and mysery ; to liue in sorrow , and suffer the most ignominious death of the crosse ; thereby to free me from hell ; and drawe me out of the fearfull , and deuouring mouth of the infernall Lyon ; for which , my God , I giue thee most hearty thankes , and my soul , blesse and praise thee for euer : humbly beseeching thee , by that mercy , and piety of thyne ; by thy bitter passion , and grieuous torments , by thy Holy Crosse , and painfull death thereon ; that thou wilt not forsake me , whom thou ha'st so dearly loued : but grant me a true sorfull , repentant heart , for my impietyes ; forgiunesse and pardon , for my offences , a perfect hatred , and detestation of all sinne , and an vnfained and sincere loue , to thy sweet selfe , my Sauiour , and deere redeemer ; that heerafter , I may not be vngratfull ; but with all the powers , and endeauours of my body and soul , serue thee , with all fidelity , in this life ; and in the other , liue , and be with thee , in glory , my only good , who do'st liue , with the Father , and Holy Ghost , worthy of all loue and praise , world without end . Amen .

A Prayer to God the Holy Ghost .

3. O Most Holy Ghost , true God , and loue diuine , who art light , in darknesse , comfort , in sadnesse , the Father of the poore , and the blessed gift of the liuing God ; sent , from heauen , to earth , to instruct , direct , and teach the faithfull all truth ; come vnto me , I most humbly beg of thee , and giue light , to my vnderstanding , obscured , with cloudy darknesse of ignorance ; reduce me , from my erring steps , and guide me , in the way of truth ; comfort my afflicted mynd ; giue true sorrow , to my heart , and riuers . of teares , vnto myne eyes ; for I abused thy holy fauours , and gifts ( being many ) setting thy grace a syde , and thereby offending thee , my good God , whom I ought truly to loue aboue all thou being loue , and goodnesse ; loue worthy for thy selfe . O mercifull Father of the poore , take compassion , and care of me , a poore distressed sinner ; receiue me , as thy child , now coming vnto thee ; and with the fire of thy diuine loue , purify my soul ; burning and consuming in me , all affections , and inclinations , which are not to thee ; that by this thy Holy gift , inflamed with thy loue ; I may faithfully serue thee ; allwayes , please thee , feare , to offend thee ; liue in thy fauour , dye in peace , replenished with thy grace , to loue thee my God , in heauen ; for Euermore . Amen .

A Prayer to the most Holy Trinity .

4. O Trinity most blessed , most eminent , most excellent , Father , Sonne , and Holy Ghost , three Persons , and one God ; I , thy creature , doe worship , honour , reuerence , adore , loue , and praise thee aboue all that is created ; for thou art omnipotent , immense , infinit , eternall ; thou art mercifull , iust , wise , prouident , seing , knowing , and comprehending all , that is in heauen and earth , farre surpassing all capacity and vnderstanding ; from whom , all creatures , visible , and inuisible , haue their being , and dependence ; and without whom , they fall to nothing , whence they are ; so that thou art our louing creatour , preseruer , begining , and end ; infinitly for thy owne goodnesse , and perfections , vnspeakable glory , Maiesty and dignity , amiable , desirable and laudable ; thou ha'st o Lord made vs , to and for thy selfe ; Therefore I most humbly and heartily beseech thy diuine Maiesty , to bring me and all , to the true knowledg , of thy greatnesse , goodnesse , and mercy ; that heere we may sincerely , loue and serue thee ; and in thy kingdome of endlesse ioy and felicity , extoll thee with euerlasting praise for all Eternity . Amen .

A Prayer to the B. V. Mary .

5. O Most Glorious Virgin , and worthy Mother of my God , the hope , and comfort , of the distressed ; I am in mysery ; for my sinns , are great , and my vices , many , my purposes , I multiply , but my amendment , is litle , and my sorrow small . so that , through shame and feare ; I dare nor appeare , before thy sweet Sonne Iesus ; nor his heauenly Father ; hauing so often offended and deserued , their wrath and indignation ; Therefore , O most blessed aboue all creatures . I come to thee , casting my selfe , at thy sacred feete , and humbly beseeching thee ( who art the true Mother of grace , and mercy ) not to reiect my petition , being a poore distressed sinner ; for thou art the cause of our ioy ; by thee , we receiued the fruite of life ; by thee , they who lay in darknesse , and the shadow of death , receiued life , and light ; thou art , our refuge , in necessityes ; by thee , vice is expelled , grace and vertue , obtayned ; sinners saued ; and the deuil confounded ; doe not then , turne thy gracious face , from me , though I be wicked ; giue eare to my request , deny me not ; but pray to thy sweet Sonne Iesus , for me , who will not deny , what thou shalt demand ; though he may iustly , refuse me . I doe confide in thy piety and mercy , that thou wilt not forsake me , in this my distressed case , and mysery ; because none did euer call to thee , who was not heard ; neither did any craue thy assistance , and was denyed ; for , o Sacred Virgin , who flying to thee for safty , was reiected ? or who was prayed for , by thee , to thy Sweet Sonne Iesus , that was not pardoned , and forgiuen , though neuer so wicked ? O gracious and most glorius queene of heauen , refuse me not , haue mercy on me , receiue me , poore sinner , to thy Holy protection , defend me from my enemyes , free me from all feare , beg a pardon for thy clyent , forgiunesse of my sinns , amendment of my life , dayly increase of grace ; and aboue all , the true loue of thy sweet Sonne Iesus , and thy selfe ; and that I may liue and dye , in true faith , hope , and charity . Amen .

A Prayer , to our good Angell .

6. O Blessed Angell of God , my guardian deere , who though in glory , beholding the diuine essence , and goodnesse of our Eternall Father , and there assisting with thy endlesse praise , yet art not thou vnmyndfull of me , by the supernall power and piety , committed , to thy charge , and care ; praise and thankes be vnto his diuine Maiesty , for the same ; I doe also reuerence and thanke thee , for thy loue , vigilancy , and care of me ; and withall , I doe acknowledg my in gratitude , and am truly sory , that I did not hitherto , bere that due respect to thee , at all tymes , and in all places , which I ought ; Excuse me therefore , I beseech thee , through thy goodnesse , and pardon my neglect heerin ; thou know'st my case , my fraylty , and weaknesse ; O pray for me , to my Lord God , that he may forgiue this , and all my other grieuous offences ; preserue me heerafter , direct me in the day , protect me , in the night , defend me in temptations , keepe me from impure and foul imaginations , and other euil suggestions , of the deuil ; rule my tongue , moderat my Passions , diuert myne eyes , and senses , from vayne obiects , inspire good thoughts ; preuent the euil ; employ my mynd , in what shall be , to the honour , and glory , of my God ; and the good of my soul ; present I beseech thee , my poore prayers , and necessityes , to his diuine Maiesty , whiles I am liuing , assist me dying , and in the kingdome of glory , deliuer me , to my deere Sauiour , Christ Iesus , to whom , by all creatures in heauen and earth , be all honour , glory , and praise , with the Father , and Holy Ghost , world without end . Amen .

A Prayer to all the Saints .

7. O Glorious Saints , and worthy frends of God , now enioying , in heauen , the happy reward , of your labours , and vertuous life on earth ; your ioy is great , and neuer will haue end ; my mysery is great , and dayly doth increase ; assist me therefore , I most humbly pray ; and whereas your charity is such , and so ardent , and you desyre , that all should loue , and serue our common Lord ; helpe me with your holy prayers , and intercede for me ; that my enemyes , may not preuaile against me , nor my passions and vices , ouercome me ; but that I may truly forsake all worldly loue , subdue my flesh , mortify my senses , suppresse my euil inclinations , contemne the deuil , liue in vertue , dye in grace , and after , enioy your happy society , in endlesse gloy , to praise our Lord God for euer and euer . Amen .

A Prayer to obtaine chastity .

8. O True louer , of purity , integrity , and of all chaste soules , Christ Iesu ; I most humbly pray thy diuine Maiesty , to grant me the gift of chastity , by thy Holy grace , and celestiall benediction ; and to that end , my God , extinguish in me , all lustfull motions , vnciuill inclinations and inordinat desyres , that in all sanctity of life , with body and soul , I may serue and please thee , in this world , and in thy heauenly kingdome , enioy thee , o King , and true spouse of Virgins , for all Eternity . Amen .

A Prayer to our B. lady , for obtayning any vertue .

9. O Blessed spouse , of God the Father , o happy seat , of Christ , his Sonne , our Lord ; o Temple , and throne , of the Holy Ghost ; O Virgin pure , o aduocat , and refuge of sinners ; o true enemy of all vice , and louer of vertue , O queene of Angells , my deere Mother , I humbly beg of thee , for that worth of thyne , to pray for me , to thy Sweet Sonne Iesus , to grant me , forgiuenesse of my sinns , and the vertue of ( heere name it . ) A which I stand much in neede of ; that I may please him , who is the patterne and master of all vertue and perfection ; and so liue a vertuous life , and dye a holy death , to his honour and glory , his praise and thyne , and my comfort and good , for euer more . Amen .

A Prayer , in praise of our B. Lady .

10. O Saint of Saints , and next to God , in heauen and earth , most Holy , most pure , most blessed , most Glorious , Mary , Virgin , and Mother ; at the hearing of thy Sweet name , the Angells doe reioyce , the faithfull , are comforted , the soules in purgatory , are reliued ; the afflicted and heauy of heart , recreated ; the deuiles , terrifyed , and through feare , doe tremble and shake . All hayle vnto thee , O Mother of grace , mercy , and all goodneesse ; all ought to loue , and honour thee ; for thou art light , to vs , in darknesse ; strength , in weaknesse ; security in danger ; blessed are they who blesse , and loue thee . I doe salute thee once againe , with all reuerence , and respect ; O most gracious queene ; for thou art the liuing , and magnificent court , and most glorious pallace , of the great King and Emperour of the world , the beautifull spouse , of God the Father , most excellent , most eminent , most perfect , and blessed , aboue all women ; yea , aboue all creatures ; most pious , most prudent , most comly , most amiable , the wonder of heauen , the miracle of the world , O Mother of God , contayning in thy selfe , whom noe place , can containe ; all the celestiall quires , doe sweetly praise thee , and all those most happy inhabitants of heauen , doe admire , at thy glory , and perfections , saying , what is she , that rare creature , like vnto whom , we neuer saw any ; she riseth from the earth , and ascends hither , fairer then the beautifull morning , she surpasseth the brightnesse and fairnesse of the moone , and farre transcends the glory , of the sunne ; and is so magnificent , that she is placed , next the throne of our Lord God , ordained queene , and empresse of the world . All hayle againe , and againe , to thee , o Sacred Virgin , my Mother , my hope , my refuge , and safty ; let all creatures , with my soul , powers , and senses inward and outward , honour , reuerence , and praise thee ; to thee , I doe particularly commend , and offer my selfe , as thy perpetuall seruant ; direct and protect me , by thy power , o blessed Mary , the Glorius starre of the sea , of this tempestuous world , guiding soules , to the port , and secure hauen of Saluation . O my holy and most Gracius Aduocat , pray to thy deare Sonne , that I may haue a pure conscience , a godly life , a happy death , and euerlasting glory , with him , for euer . Amen .

A Prayer , to our Sauiour , for obtayning , deuotion , and loue , towards his B. Mother .

O Most Sweet and louing Iesu , who on the crosse , beholding the teares and the afflicted soul of thy deare Mother , did'st through tender affection , and true compassion , for her comfort , commend her to the charge and care , of thy louing disciple , S. Iohn , as to her chyld ; and him likewise , to her , as to his deere Mother ; and in him , did'st recommend vs all ; grant me therefore , that I may allwayes loue and honour her , as my true and louing Mother ; and with all ardent , and pure affection , serue and praise her ; and with due respect , and reuerence , as her child , worship , and acknowledg my great obligation to her , for her Motherly care , and benefits to me ; and principally that by her , I had thee , my Sweet Sauiour and redeemer , with whom all goodnesse came to me ; grant o good Iesu , that as she is my Mother , by thee appointed ; I may deserue , to be her child ; and as her child , and charge ; she may accept of me , and haue a tender and louing care at all tymes , of me ; but chiefely , at the hour of my death , to present me , as her owne , vnto thee , in endlesse glory . Amen .

A Prayer to any Saint . according to your deuotion .

12. O Cittizen of heauen , and deere fauorit of God , S. N. I doe honour thee , and am most heartely thankfull , to his diuine Maiesty , for his blessings , and fauours bestowed on thee , I wish also , that all were deuoted , vnto thee , that thy praise , might neuer be forgotten , but remembred , for all eternity ; O blessed Saint . N. ( whom I truly worship , and respect ) plead my cause , where I am vnworthy , to be heard ; and by thy Holy merits , and intercession , obtaine for me , ( name what you desyre ) as also , a myld heart , a humble soul , a charitable affection , towards all ; a happy life , a good death , and life euerlastling through Christ Iesus . Amen .

A Prayer for remission of sinns , through the merits of Christ .

13 O Father of goodnesse , piety , and mercy , who do'st not desyre the death of sinners . but that they may be conuerted , liue , and be saued ; though I be wicked , and the sinns of the world ; many , and great , and that we are vnprofitable seruants , not able to giue any satisfaction vnto thee : yet o Lord ; I present , and ofter vnto thee in full satisfaction of all my iniquities , ingratitudes , negligences , and disrespects towards thee , my God , and for the sinns of the whole world , thy deerly beloued Sonne , Christ Iesus , our Lord ; most humbly praying , that through his holy incarnation , pure Life , Bitter passion , and paynfull death ; and for all his vertues , laboures , miseryes , afflictions , torments , his most Precius Blood shed for vs , and all his blessed merits , and what soeuer he did to thy honour and Glory ; thou wilt according to thy Fatherly goodnesse , accept of them and forgiue vs , our grieuous offences ; receiue vs to thy fauour , and loue ; re●lenish vs , with thy holy grace , free vs from the power , of hell and Sathan , and bring vs securely , to thy Kingdome of endlesse felycity , where we may see , and enioy thee , our mercifull Father , with thy said sweet Sonne Iesus , and the Holy Ghost , for euer and euer : Amen .

A Deuout Prayer to the holy Ghost .

14. O Most Holy Ghost , true God , proceeding diuinely from the Father , and Sonne ; come vnto me ; visit this heart of myne ; and there purge and cleanse what is impure ; wash my soul , from all foulnesse , watering sweetly , this arid , and barren soyle , with long desired , pleasing showers , of thy diuine grace ; cure , and heale in me , o celestiall phisitian , of my soul ; what by sinne , is wounded ; make my stubburne heart , flexible , and pliable , to thy holy will ; cherish my cold , frosen soul , with the heat , of thy sweet loue ; O loue diuine , make me humble , in spirit , that thou may'st ioyfully rest in me ; O blessed light , illuminat me , with the splendour of thy heauenly brightnesse . O ioy of Paradise , O Fountaine ; of most pure water of delight , my God ; flow into my soul , and make me whiter then the snow , and in the inward of my bowells , kindle the fire , of thy sweet loue consuming what , is in me of me , and conuerting me , into thee . O true comforter of my soul , fortify my spirit , against my powerfull passins , reduce my whole affection , to thy selfe , direct me , in the way of truth , grant me true peace of mynd , a liuely faith , a constant hope , an ardent and perfect charity , with endlesse ioy and felicity , Amen .

A Prayer for the soules in Purgatory .

15. O Most blessed Sauiour , and most louing redeemer of the world , whose goodnesse farre exceedeth our malice , and whose mercy , is beyond all our iniquityes ; I humbly beseech thee ; through the merits , of thy Holy life , great torments , wofull passion , and painfull death , to free the soules of Purgatory , ( and chiefly , the soul of , A. B. ) from thence , and those cruell paines which there they iustly suffer , for hauing offended thee ; bring them o Lord , from the darknesse , wherein they are ; to the light of glory , where they may praise thee , with the Father , and Holy Ghost for euer and euer . Amen .

A Prayer to our Sauiour on the Crosse .

16. O Deete Iesu , hanging on the crosse for me ; grant I humbly pray , that I may neuer part , from this Holy Crosse ; where my life , my ioy , and tresure is ; receiue me , within the armes , of thy sweet loue ; hyde me , from the world , the flesh , and the deuil ; within that strong fort , of thy wounded syde ; secure me , in the secret closet , of thy open , and louing heart ; that I may not see , heare , know , seeke , or loue , but thee alone , my most amiable , and deere Iesu ; for really , and truly , thou art my health , my wealth , my ioy , my comfort , my frend , my life , my Lord , my God , and only good , infinitly worthy , of all honour , glory , and praise , both in this , and the other world , with the Father and Holy Gost , for euer more . Amen .

THE XVI . CHAPTER . Short meditations , and deuout prayers , for obtayning of particular vertues , to be vsed according to the dayes of the weeke .

1. YOu must first obserue , that when you read the meditations , set before the prayer , of the day ; you are to present , before the eyes of your mynd , the part , or point , of our Sauiours passion which is therein mentioned , and sweetly looking vppon him , for a while , consider what he did , why ; for whom ; and what we ought to doe in true gratitude ; this donne , say the following prayer , vocally or mentally , but slowly and deuoutly ; this manner of praying , is profitable , and meritorious .

On Munday , The meditation .

2 : COnsider how Christ our Sauiour , being to goe from this world , to his heauenly Father ; at his last supper with his disciples , ( to expresse the greatnes of his loue to mankind through which , he could not endure to be from vs ) ordayned the most B. Sacrament of Matt. 26. v. 26. the altar ; in which he would be allwayes really and truly present with vs , to be our comfort in afflictions , our helpe in necessityes , our foode and nourishment in this our bannishment , that we might be confident of his holy assistance in all occasions , and not forget , nor be vnmyndfull of this his so great loue , but with gratitude returne loue for loue , which is all that he desyres of vs.

The Prayer .

3. O My deere and louing Iesu , whose loue to mankind , is farre bayond all expression ; I doe acknowledg thy many great gifts , and benefits ; for all which , I doe giue thee most hearty thankes , and aboue all ; for this benefit in particular , wherein thou hast exprest thy affection and loue , in a very high degree , leauing vnto vs ; in the most blessed Sacrament , thy Precious selfe , the liuing , and true bread of life , which descended from heauen , of which , he that truly eateth , shall haue life euerlasting .

4. This bread , my God , doth nourish , comfort , and strengthen the weake , and afflicted ; it is wealth to the poore , health , to the rich , a salue , and cure for all sores , a soueraigne medicine , for euery sicknesse , and endlesse life , to those that receaue it worthily . O true tresure of heauen , o Fountaine of the water of life , o most Blessed Sacrament of the body and Blood of my deere Sauiour Iesus ; praysed may'st thou be for euer .

5. O most sweet and amiable Lord grant me the benefit of this bread ; giue me , this holy bread , wherein thou art , yea , which thou art ; for it is farre better , sweeter , more pleasing , and comfortable , then the heauenly manna , which thy Father , gaue to the children of Israell , to nourish , and strengthen them , in their Deut. 8. v , 3. & 16. long , and tedious iorney , to the land of promisse ; giue me then , o louing Lord , this diuine bread , and in , and with it , a liuely faith , a constant hope , a sincere and ardent loue , to thy sweet selfe .

6. O deare Iesu , I am very weake , and cannot liue without this liuing bread , neyther shall I come , to the land of promisse , heauenly Ierusalem , without this celestiall foode , to nourish and strengthen me , in the way of this miserable peregrination ; thou art the way , euen to thy selfe , thou art the truth , which cannot faile , thou art the life which hath noe end . hauing thee , I cannot erre , in Ioan. 14. v. 6. the way , nor be ignorant of thy truth ; but shall haue life , and liue with thee for euer ; for all goodnesse , will come to me , together with thee .

7. The heauens o Iesu praise thee ; the earth adore thee , all creatures , magnify , loue , and serue thee ; and all my senses , facultyes , and powers , inward , and outward , with body and soul , I offer vnto thee , my dearest loue , with all the praises , of heauen and earth ; in thankes for this token of thy loue and presence , in the most blessed Sacrament ; humbly praying thee , o most tender hearted , and louing Iesu , to grant me , in some measure to deserue this thy deare loue , in louing , and affecting thee , aboue all , that is created ; that so being nourished , and strengthned with this diuine , and supersubstantiall bread , I may passe securely through the desart , of this world , to the true land of promisse , heauenly Ierusalem ; there to see thee face to face in glory ; and with thy celestiall quires , of Saints and Angells , loue , enioy , and praise thee , with the Father , and Holy Ghost , for all eternity . Amen :

On Twesday , the Meditation .

8. COnsider the profound and admirable humility of Christ our Sauiour , who kneeling , his disciples sit●ing , Ioan. 13. v. 5. washed their defiled feete , with those pure and sacred handes , which created both heauen and earth , thereby to confound the pride of this world ; learne therefore ( said he ) of me , because I am Math. 11. v. 26. myld , and humble in heart , and vppon whom shall my spirit rest , but on the Iacob 4. v. 6. humble , for he doth resist the proud , and giue his grace to the humble , consider and imitate this holy example ; for if the King of glory , did humble him selfe so much , why not you ?

The Prayer .

9. O Deere Iesu the true patterne and master of humility , who descending from the vnknowen ioyes of heauen , to this vale of teares , would'st be esteemed as one of vs ; subiect to the myseryes of our nature sinne excepted ; with humility thou wert borne in a stable , in humility thou didst liue subiect to thy parents , in humility thou did'st submitt Luc. 2. v. 51. thy selfe to the euil vsage , and abuses of wicked sinners , and wert esteemed the scorne of men , and the very our cast of the people . O most humble Iesu , teach me this heauenly doctrine , grant me this admirable vertue , of humility ; for it is the ground and fundation , of a spirituall life , the mistrisse of vertues , the treasure of the soul , the true path way , leading through the dangerous solitude , of this world , to the land of the liuing ; a iewell vnknowen , yet found , and enioyed by thy Holy Mother , and therefore , she is Luc. 1. v. 48. called , blessed , by all genetations .

10. This , thou ha'st taught in word and worke , this , thy followers learned , and embraced ; this , thy louers , highly esteemed , and respected ; this by thy heauenly Father is allwayes honoured , and richly rewarded in glory : for he who humbleth himselfe , ( thou say'st ) , shall be exalted ; Grant me therefore , I most Matt. 23. v. 12. humbly beseech thee , my Sweet Iesu , this blessed gift , this most excellent vertue , of humility ; which like the camamill , the more it is prest downe , trode , and kept vnder , the better it growes ; the fairer , it spreds ; the sweeter its odour is ; and the greater its fragrancy , which much delighteth the beholders .

11. O most humble Iesu , againe and againe , I pray thee , to giue me this , powerfull , and most gratefull vertue , which aboue all vertues , hath that force , as to draw the loue of all , to it selfe , it causeth the highest heauens , to incline , to the poorest and lowest creature ; and the most abiect , to be exalted , to the highest glory ; and as pride , doth purchase hell ; humility gaineth heauen ; O most humble Iesu , what shall become of me ? I see thee , on thy knees , humbly washing the vncleane feete of thy disciples , yea , of Iudas , that wicked one ; whom thou did'st know , was to betray thee .

12. O how farre this act of thine o Iesu , in like case , had beene from my proud heart ? but it is the rare effect of thy humility ; O what a confusion this is to me ? I faine would be esteemed , and honoured by all ; and that others should bowe to me , who am a foul and wicked sinner , a meere nothing ; and thou o glory , of heauen , and King , of the Angells , do'st so humble thy selfe , euen to the wicked ? o what a shame and condemnation this is to me ? who ought to humbly my selfe to all for thee ; and esteeme my selfe , that which truly I am ; vile , base , and vnworthy to be regarded by any : yea fit to be despised by all ; for I am a wicked sinner , dust and ashes , meat for wormes , a meere nothing .

13. O supreme goodnesse , my most humble Iesu , bannish from my heart all pride and vaine content , grant me , this heauenly treasure , this rich and vncomparable iewell , this vertue of true humility : that in this world , I may submit my selfe to all , thinke well of all , but of my selfe ; and heartely desyre to be humbled set at naught , and contemned by all , to be exalted with , and by thee , in the other , to the mountaine of eternity in endlesse glory , and felicity . Amen .

On wensday , the Meditation .

14. COnsider how Christ our Sauiour in his prayer , in the garden of Gethsemany ( his heart being Luc. 22 , v. 44. Matt. 16. v. 42. heauy and sad , euen to death ) did sweat drops of Blood , through the apprehension of the grieuous torments and paines , which he was to suffer in his passion and death ; they being harsh , and repugnant to nature , yet with all resignation , he conformed his will , to the will , of his heauenly Father , saying ; Father , not my will , but thyne be donne ; I am content to suffer , because thou wilt haue it soe . by this example , we must , in all occasions , difficultyes , and crosses , resigne our selues , and conforme our wills , to the will , of God , accepting with content , what pleaseth him to send .

The Prayer .

15 O Most sweet and Myld Iesu , who in thy prayer , and painfull sweat , in the garden of Gethsemany , according to the desyre of our weake nature , did'st pray thy heauenly Father , that the challice , of thy Bitter Passion , ( which thou did'st then foresee ) should be taken from thee ; yet knowing the great honour , and glory , vnto him , and the great good , which thence were to ensue to vs , poore sinners ; with all reuerence ( though the torments were great and many , which thou wert to suffer ) thou did'st resigne thy selfe , thy Holy Spirit being allwayes prompt , and ready to fullfill , his pleasure and will ; and therefore , with all loue and alacrity of spirit , did'st willingly performe that heauy and painfull worke , of my Saluation , by thy great torments , paines , and death , on the crosse ; for which o my God , my soul , and all thy creatures , thanke and praise thee , for euer ; O most amiable Iesu , o liuing life , of my life , ( without whom , there is no life ) thou hast resigned , and guien thy life , for me ; o comfort of my soul , o true content of my mynd , how great thy care is of me ? o how great thy loue is to me , in this thy suffering for me ?

16. Grant me o Iesu , this resignation and conformity ( in all occasions ) to thy holy will , that I may accept what ●●ntradictions , abuses , and crosses inward and outward , shall happen vnto me , with all content ; because it is thy will , it should be soe ; O Sweet Iesu , what canne come amisse , to a resigned mynd ? to a soul conformable in all things to thy holy will ? he that is resigned ; walketh securely , he feares no crosses , he is not proud , for wealth , or honour ; he is not grieued , for pouerty , or contempt ; he is patient , in sicknesse ; he is ioyfull , in tribulations , and temptations ; because he knowes , nothing canne happen , to him , spirituall or corporall ; but according to thy will ; and it is fitting , thy holy will , should be allwayes donne , of vs , thy creatures ; and thou do'st best know , what occasions , to send , wherein I may , with profit , resigne my selfe , and be conformable , to thy will , and thereby augment my merit and glory .

17. Grant me , o my deare Iesu , this ●rue resignation , and conformity , to thy holy will ; that in the tempestuous stormes of temptations and afflictions , how great soeuer they be , like vnto an vnmo●able rock , with tranquillity of mynd , ●nd true hearts content , I may allwayes ●ay , thy will be donne my God , not my●e . Amen .

On Thursday , the Meditation .

18. COnsider how our Sauiour , being falsly , and vniustly accused , of diuers crymes by the Iewes ; did not once Math. 26. v. 63. Math. 27. v. 14. excuse himselfe ; but in great silence , heard , and endured all ; in so much , that Pilat , ( who was Iudg ) did greatly admire ; by which our Sauiour , commendeth this verrue , vnto vs , as a speciall good ; for this silence , is a vertue of high merit before God , who knoweth all truth ; and will reward it , abundantly in glory .

The Prayer .

19. O King of glory , my Iesus , I consisider thee before Annas , Caiphas , Herod , and Pilat , falfly and vniustly accused , and most iniuriously treated , and abused ; by the wicked and malicious , Iewes ; which thou could'st easily conuince of falshood , and vntruths ; and cast into hell , if thou had'st so pleased ; yet would'st not thou so doe ; nor once excuse thy selfe ; but referring all to thy heauenly Father , wert so silent , that Pilat did admire ; that thou did'st not answere for thy selfe , to what was obiected , and layd to thy charge ; for he was desirous , by thy answere , to take an occasion , to refute them , and sett thee free ; for he knew full well , that through enuy thou wert falsly accused , and brought to be iudged , by him .

20. O blessed Lord of my soul , thy actions are our instructions ; hence it is , that this vertue , is so much in holy Scripture extolled , and by thy true seruants commended , and practised ; as that , which preserueth all piety , and inward graces ; therefore thy Apostle said , he Iac. 5. v. 2. Isai. 30. v. 15. that offendeth not in word , is a perfect man : for in silence and hope our spirituall fortitude doth consist : which a seruant of thyne knew very well , saying , that it often grieued him , to haue spoaken ; but neuer , to haue beene silent , by reason whereof , others , for many yeares ( as we read in their liues , ) did not speake a word ; woe is me , my Iesu , and my God , how lauish I haue beene of my tongue ? how forward to excuse my fault ? and willing to defend a wrong , by faire and deceiptfull speeches , rather then be silent , or doe as thou ha'st donne ?

21. O pardon me my God ; and for that goodnesse which thou art , I most humbly beg of thee ; to grant me this admirable vertue ; then without excusing my selfe ; I shal refraine , and tame this vnbridled tongue , of myne ; whence so many euiles proceede ; and not offend in words , as dayly hitherto , I haue done ; ye● being silent and speechlesse , to the world in the sweet retirement , and inward o● my soul ; I shall find place and opportunity , to speak , and conferre with thee and thy Holy Angells , of diuine and heauenly things ; and such as concerne the good and saluation of my soul ; and consequently , detraction , lying , cursing , swering , and such like , ( wherein I often offended , ) shall haue no place in me ; O silent Iesu , be not silent , vnto me ; but say . thou art pleased , to grant this blessed vertue , and most happy gift , vnto me ; that my tongue may not be employed , but in thy holy praises , both now , and for euer more . Amen .

On fryday , The Meditation .

22. COnsider how Christ our Sauiour , by the wicked Iewes , was stript naked , then fast tyed to a pillar , and so pittifully whipt ( his Sacred flesh torne Math: 17. v. 26. on euery syde ) that his blessed ribs , and bones did appeere ; this he did endure , only to doe pennance for thy sinns ; that thou may'st know , that without thy concurring , and doing of pennance ; thy sinns will not be forgiuen , nor gods wrath , appeased , which thou ha'st deserued , by offending his diuine Maiesty .

The Prayer .

23. O Glory of heauen , o light of the earth , o comfort , and life of my soul , my deere and louing Iesu , what stony heart will not breake , or at least , extremly grieue , to see thee , in that wofull case abused ? o what frosen soul , would not melt into teares of compassion and loue , to see thy Sacred flesh torne , and thy most Precious Blood , streaming on the ground , for my sake ; to doe pennance and make satisfaction for my sinns ?

24. O Lord I am the nocent , and thou the innocent , I am the guilty , and thou the condemned , I deserued for my sinns , that seuere punnishment , and thou do'st suffer it for me ; O deere Iesu , what shall I say ? what shall I doe , my deerest Lord ? I see thy Blood runne to the ground , thy Holy flesh , all torne , thy wounds open , thy bones naked , none there , to take compassion on thee , but all d●sirous to torment , and afflict thee ; I am therefore o my Soueraigne good , 〈◊〉 confunded , and it grieues me , to see hee in that paine , for such a wretch as I.

25. Thou art o Lord , my creatour , and I , thy creature , thou my King , and I thy subiect , thou my Lord , and I thy vasall ; must I then haue ease , and thou trouble ? must my body rest , and thyne be vexed , and torne with lashes ? must I most wicked offender , scape free , and thou my Sweet and innocent Iesu be tormented and punnished ; in that wofull wise ? O supreame goodnesse , what shall become of me ? O how shall I be thankfull vnto thee ? how shall I requite thy loue and paines ? how shall I make some satisfaction , for my cursed sinns ; which put thee to those heauy paines and torments ? thou , o my deere and louing Iesu , ha'st showen me the way , of Saluation , and reconciliation ; by doing pennance for my sinns .

26. Grant me therefore ( I most humbly pray ) thy holy Grace , to encourrage me , to doe true pennance , for my sinns , through loue of thee , and with a sorrowfull repentant , heart , cry to the heauens , for mercy ; for I must confesse , that I haue beene fauorable to my selfe , and litle desirous to suffer any mortification or paine . But now O Iesu , with the assistance of thy holy grace , ( which againe I heartely beg , of thee ) I doe resolue , to imitat thee , and take reueng against my selfe ( for hauing offended thee ) by fasting , watching , disciplines , frequent prayer , with other mortifications , and austerityes inward and outward ; and though all that I shall doe ; be very litle ; yet they receauing worth from thy holy paines and merits ; I hope to appease the wrath of thy heauenly Father , ( which I iustly deserued by my wicked life , for which I am heartely sory ) and after the misery of this life , enioy thy holy sight , and company in glory , for euer . Amen .

On Saturday , the Meditation .

27 COnsidet how our Lord and Sauiour , Christ Iesus , with inuincible patience , endured , not only to be contemned , despised , outbrayded by the Iewes and wicked Pharises , with euil language , and most opprobrious words ; but also , to be crowned , with sharpe Thornes piercing to the braine ; so that the Blood ranne downe his blessed neck , Math. 27. v. 2● . and face ; and then in derision they a dored him ; by this we haue his example . to bere patiently , all affronts , iniuryes , and abuses which shall happen , or be offered , vnto vs , for loue of him , who so patiently suffered them , for loue of vs.

The Prayer .

28. O Most myld , and patient Iesu , thou ha'st taught me , with patience , to endure , and ouercome all difficultyes ; for though the wicked Iewes , did endeauour , with foul abuses , and cruell torments , to moue and distemper thy holy heart ; yet thou did'st bere and support all , with so great patience , that heauen and earth might well admire thereat .

29. O my deere Lord , I see , how without respect or regard to thy worth and dignity , they vayle and smit thee ouer thy face ; they in scorne adore thee , as a King , and crowne thee with sharpe thornes ; thy eyes are obscured with the blood runing downe , thy gracious face with spitle and buffits , is all brused , swollen , and disfigured ; all conspiring to worke thy woe .

30. Yet most patient Iesu , for my sake , and example , thou did'st suffer all with content ; and leaue thy selfe , to their fury , enduring these wrongs and crueltyes , with vnspeakable patience . O my sweet and myld Iesu , this holy vertue of patience , is the true touchstone , by which , such as loue thee , are perfectly knowen ; it is honourd in confessours , praised in Virgins , crowned in martyres and admired by all ; for it ouercomes , the rage and fury , of an angry heart , it doth moderat , and suppresse the disordered passions , it is stronger , then torments , and tyrants ; and it adornes the whole Church of God.

3● . O my louing Iesu , how shall I without shame , and feare , presume , or dare heerafter complaine of an iniurious word , a small abuse , or wrong offered , or donne vnto me ? O most patient Iesu , grant , that I may imitate thee ; giue me this blessed vertue , of patience , I humbly beseech thee ; and euen for thy selfe , refuse me not my God.

32. For hauing patience , I shall be humble , myld , silent , obedient , charitable , resigned , and conformable in all things to thy holy will ; for it is the tresury of vertues ; o grant it me , my God , that in all occasions , affronts , iniuryes , and wrongs how great soeuer , I may be patient , with , and for thee ; and then in afflictions , miseryes , and crosses , with thy true and patient seruant Iob , I may Iob 2. v. 10. say ; as I receaued from the hands , of my God , what things were good , and pleasing ; why should not I likewise accept what euiles , or crosses , his diuine Maiesty shall be pleased to cast vppon me ? for they may be sent as a punnishment , for my sinns , or for my triall , and exercise , in vertue ; or for my spirituall profit , and greater glory .

33. O blessed patience , thou art the proper vertue of the Seruants of Christ , o Iesu grant it vnto me ; for then I shall not feare , if the heauens thunder , hell , rage , the passions , swell , the deuil and nature tempt , and the world grow mad ; what , o patient Iesu , canne ouercome me , ioyned and vnited in patience , with thee ? O my God , bestow this holy gift on me ; with patience to liue , with patience to dye , and liue with thee , o most patient Iesu , for euer and euer . Amen .

On Sunday , the Meditation .

34. COnsider how Christ our Sauiour , was not only hanged and nayled on the Crosse , by the wicked Iewes , but also scorned , and maliciously derided ; with most iniurious blasphemyes , which notwithstanding ; he tooke compassion vppon them , and offered his holy prayers , to his heauenly Father , with most ardent loue , for those his blody Luc. 23. v. 34. enemyes , desiring him , to forgiue them ; sweetly excusing them , because they knew not what they did ; thus instructing vs , to loue , and pray not only for our frends , but also for aduersaryes and enemyes .

The Prayer .

35. O Celestiall Phenix , my louing Iesu , who with the fire of diuine loue , ha'st consumed thy selfe , dying on the crosse ; thereby giuing life , to all that liue in thy Holy Church ; and ha'st offered thy selfe , a Sacrifice to thy heauenly Father for vs , wicked sinners , thy enemyes ; dayly crucifying thee againe , with our abominable crimes , and offences ; and still do'st offer all thy sacred prayers , and wounds , vnto him in satisfaction , and remission of our sinns ; that with thy Precious Blood , all malice was hed from our soules , and thy true charity stilled into our hearts , we might affect , truly loue , and with thee , pray for our enemyes , and persecutors ; saying ; Father forgiue them , because they know not , what they doe .

36. This holy lesson and diuine doctrine , many of thy seruants learned , of thee ; this thy blessed Martyr S. Stephen , Act. 7. v. 5. 6. and others did for those that stoned , and put them to death . Thy loue o deere Iesu , is great to vs , and therefore thou do'st inuite vs , to come to thee , to be vnloaden of the heauy burden of our sinns , and be forgiuen ; yea , it is so vehement and sincere , that with a tender and louing heart , thou do'st excuse our weaknesse , fraylty , and vnconstant condition ; and easily do'st forget our faults , and put them in obliuion ; yea if our sinns be vnnumerable , and we , as foul as may be ; from the crosse , thy voyce is made horse , calling vnto vs , to returne from our wicked wayes , and come to thee ; thy bloody fountaines will wash all cleane away ; thy holy armes , are stretched out , to embrace vs ; thy syde is open , to receaue vs , thy wounded heart desyres to entertaine vs , within the bowells of thy mercy , and thy sweet loue and tender affections ; and thy prayer to thy heauenly Father , doth neuer cease , but cryeth for vs ( though thy enemyes ) Father forgiue them , for they know not what they doe .

37. O what a louing prayer , o what a charitable request , o what a sweet and true excuse ? for if we truly knew , o Lord , the great hurt of sinne , we would endure all the torments of hell , ( if they were as many more ) rather then committ one ; or offend so good a God , so high and great a Maiesty . We haue therefore great cause to loue , and come to thee , with heart and soul ; and giue thee , my deere Sauiour , infinit thankes , for louing vs so ; and suffering through loue for vs ; and inuiting vs , to come to thee , to enioy all happinesse , and free vs , from all misery ?

38. Behold O my Iesu , I doe now come to thee with all submission and confidence , humbly beseeching thee , to lett fall those blessed streames of thy liuing fountaines , on me , to wash a way , the foulnesse of my sinns ; ease me my God , of this heauy loade , which permitts me , not to lift myne eyes , to behold thy goodnesse .

39. O true sunne of Iustice , cast downe the firy beames of thy burning loue on my frosen soul , that I may whol● melt , and be dissolued into teares of loue ; consume in me , o Lord , what is no thyne ; burne my heart , with the flames o● thy diuine loue , that the waters of tribulation , with all their violence and force may neuer be able to quench , or put i● out .

40. O then my God , I shal imitate thee ; then I shall loue , and pray for my enemyes ; then shall I desyre heartely their good and happinesse , as my owne ; then shall I take all things what soeuer , in good part ; and iudg the best of others actions ; and excuse in them , what to me , may seeme amisse .

41. O Louing Iesu grant me this true loue towards all that shall in any wise offend me ; that I may heartely pray , they may be forgiuen by thy heauenly Father , as I would be forgiuen by him and thee , for all Eternity Amen .

THE XVII . CHAPTER . An Exclamation or confession of a penitent and louing soul , to Christ our Sauiour .

O Ioy of heauen , o light of earth , o comfort of the world , sweet esu : O Sonne of God , o louer of mankind , my Sauiour deere ; thou ha'st dispersed the clowdy darknesse of my soul , ●nd giuen me light , to see my erring steps , thou ha'st comforted my afflicted mynd , being neere the gate of despaire and doore of eternall death . thou did'st care for me , when I did not care for my selfe , nor thee ; thou did'st seeke after me , ●oing , I knew not whither , but straying ●rom thee , who art the true , and only way to life euerlasting .

2. Thou know'st o Lord , how I was ●ompassed about , by my enemyes , and ●aken in their nets ; then chayned fast in sinne ; walked with them , in the path of ●arknesse , leading to the house of Sa●han , and place of perdition ; and when I ●eganne to sinke into the depth , of the myre , of all abomination ; insensible of my danger and euil ; then did thy goodnesse , and mercy appeere , by holy inspirations , sweetly admonishing me ; and i● seemed vnto me , that I heard , thy Low cry , calling vnto me , as to another Lazarus , to a wake , and rise , our of th●● Ioan. 11. v. 43. dead sleepe , wherein I was , and retur●● to life againe ; which I neglecting , wa● no small griefe , to thy holy , and louing heart ;

3. Yet did'st not thou o my deerest and truest frend , my Iesu , forsake me , but by a secret way , place in my mynd , a thought of that terrible and dredful● day of iudgment , with a trumpet sounding in myne eares , in a most fearfull manner , saying ; arise yee dead , for now is the iudgment of the world . who hath donne well shall goe to endlesse glory ; Ioan. 5. v. 29. who euil ; to endlesse torments ;

4. This my God did amase me much , and caused me to reflect somwhat on my selfe , and what should become of me for all eternity ; and not knowing what to say , or doe , I beganne to weepe , and shake with feare , and would , forsake , but knew not how , those poysoned bits of sinne , which on euery occasion , were offered to me , as sweet and pleasing ; this tye kept me so fast , that I could not gett off .

5. O deere Sauiour , and redeemer of the world , how often then in thy loue and mercy , did'st thou knock , and knock againe , at the secret of my heart , presenting many thoughts of the ioyes of heauen , with such sweet and forcible meanes , that my heart , though stony , griew tender , and in the affliction of my mynd , ( which then was great , as thou do'st know ) I said , I will stay no longer in this misery ; I will cast of , this heauy yoake , of sinne ; I will forsake the occasions , and set by the false frendships , and vanityes of this world ;

6. And then , my God , how heauy was my heart ? into what a depth of perplexityes , was I brought ? there the vanityes , heere the frendships and familiarityes ; then the pleasures of this life , and the false delight of sinne ; then feare ; then shame , to confesse ; all like so many bewayling frends surrounded me , and busied my thoughts , and mynd , endeauouring , to put an obstackle to my good ; some seemed to say , wilt thou forsake vs so , and liue in misery , voyd of pleasure and content ; then that damnable sweet of sinne , was so forcibly presented , to my mynd , that I was altered , and vehemently troubled , and my paine was such , that I knew not what syde to take , and suspicious feares so blinded me ; that to be rid , and free'd from the torment● which thence I felt : for a remedy , i● seemed best , and I was content to remaine with them , thinking by my greate● euil , to get some rest ?

7. But my God , what a hell was this ▪ the heauens o my deere Iesu , blesse , and praise thee for euer , and all thy creatures be thankfull vnto thee in my behalfe , for the meanes which thou did'st vse to free , me thence ; for being all alone , on a tyme in this sorrowfull conflict , and my thoughts multiplyed ; at last , what heauenly considerations , what good desyres , how many pious resolutions , by thy care and mercy , came into my mynd ? I considered thy body scourged and all torne , thy head crowned with sharpe thornes , thy bleeding wounds , and death vppon the crosse , for loue of me ; but aboue all , thy great desyre , to saue my soul , thy willingnesse to receiue me , to thy mercy , loue , and glory with very great , sweetnesse , plainely appeared vnto me .

8. And then , o my eternall Lord God , how did'st thou open myne eyes , to see the darknesse , wherein I was ? o how did'st thou then awake my soul , from that sleeping lethargy of sinne ? then did I perceaue the light , of thy holy grace , then , did I obserue my danger , and the profound pitt of eternall demnation , into which I was falling then , my deerest Lord , thou did'st giue me courage to forsake the place , and cause of sinne ; and resolue neuer to returne thither againe ; though I should dye thereby .

9. O heauens what a combat was this ? o what perplexity was I then in ? for hell , sinne , and Sathan , did conspire to worke my woe , crosse my resolution , and hinder its execution ; but thy loue and grace a ssisting me ; that could not be ; O my God , how many were my teares ? how frequent , the heauy sighes , and sobs of my afflicted heart ? thy care was great , thy loue was strong , thou did'st not rest , vntill I was sett free : thou did'st most mercifully breake those tyes , and chaines , ( with which I was kept fast , as the slaue of Sathan ) by a good and pennitent confession , and a firme resolution to sinne no more ; all which came from thy holy grace and gift ; which I confesse with thankes in all sincerity .

10. Thus o my deere Iesu , thou did'st seeke after me , thy straied sheepe ; thus mercifully ; thou did'st receaue me thy prodigall child ; thus did'st thou reuiue me , thy beloued Lazarus , thus , o Lord thou , did'st free me from the cruell beast , and roreing Lyon , who thought , and sought to deuour me ; thus did'st thou bring me from hell ; saue my soul ; and of the slaue of sinne , and Sathan , make me the child of grace , and God.

11. O light of heauen , and glory of the Angells , o true louer , and life of my soul Sweet Iesu , how is it , that thou do'st so farre forget thy selfe , and thy worth and dignity ; as to be solicitous for such a one as I ? art not thou o my deere Iesu , creatour of heauen and earth , and supreame Lord , of all things ? how cometh it then , that thou my omnipotent God , should'st be myndfull of me , or daigne to cast a looke on so foul a dunghill , and so meere a nothing , as I am ?

12. O yee heauens admire at this so great mercy , and goodnesse , so great care , so wonderfull , and gratious loue of the sonne of God , the King of glory , my deere Iesus , to so abominable a sinner , the most vngratefull of men ; to me , who most wickedly did forsake my part , of the ioyes of heauen , for a momentary pleasure heere on earth ; to me , who made hoise , to loue the filth of sinne , rather ●hen his vnspeakable goodnesse , or his deere and most pure loue ; to me , who am the worst of all creatures ; to me whose eyes were lasciuious , whose mouth , blasphemous , whose eares , vnchast , whose ●houghts , vnpure , whose heart , defild ; to me , who am the center of euiles , the sinke of sinne , and the receptacle of all abomination .

13. O my deere Iesu , o my Lord , and god , o my most true and deerest frend , what is this loue , which put thee so farre besyde shy selfe , ( if I may so speake ) as to affect me , being sy vyle and base ? Oh what ha'st thou seene in me , my God , but sinne , or worsse , if worsse may be ? O how many thousands , more deseruing , are ●ot thus by thee called ? O if they had ●ut halfe what thou ha'st donne to me ●oore wretch , they would doubtlesse , lo●e thee more ; and serue thee better , far●e then I ; why then o my life , do'st not ●hou bring them to thy admirable light , knowledg and loue ? o true louer of my ●oul , and comfort of my heart , I am confounded to see thee , so choyse of me , be●ng what I am , base and vngratfull , and passe by them ; O my deerest Lord , thy Precious Blood was shed for them , as well as for me , why then is not thy loue to them , as vnto me ? thou would'st be better serued , by them ; more honoured , and loued , then by me ? O supream● goodnesse , what is the cause , or reaso● thereof ?

14. I doe acknowledg , my God , tha● thy iudgments are profound , and incomprehensible ; and the reasons of thy doings , are not intelligible , nor knowen to any but to thy selfe alone ; yet my deerest Lord , this I may conceaue , of thy infinit mercy , and goodnesse ; that I being , what I am , the absolute worst , fowlest , and greatest of sinners ; vnworthy of any fauour ; the greatnesse of thy goodnesse , and infinit mercy , might the more appeere , in forgiuing me ; by how much my malice , and wickednesse , was greater against thee , that all thy creatures , might therefore honour , glorify , and praise thee , for euer ; who art not tyed to any , nor ha'st respect of persons ; but the greatest sinners , ( though their offences were as many as the sands of the sea , and the starrs of the firmament ) may confide in thee , and hope for saluation ; seing thy so great mercy , and fauour vnto me , being so ouer wicked .

15. O Fountaine of grace , my Iesu , blessed infinitly and for euer may'st thou be , for taking such care of me ; O my louing Lord , how many are the wayes , and and the inuentions , which thou ha'st , to bring soules , vnto thy selfe , and thy deere loue ? O how sweetly thou do'st inuite and allure them , to thy seruice , and praise ? but this is , to whom thou , wilt , when thou wilt , and as thou wilt ; thou art o my God , allwayes beholding and prouiding for vs , as if thou had'st no other care ; and we most vnworthy , seldome thinke on thee ? thy benefits are innumerable , and we consider them not ; thy ioy and delight , is to be with vs , and we doe not desyre Prou. 8. v 31. 1. Pet. 1. v 12. to be with thee , our only good ; the very Angells , doe reioyce to stand in thy holy presence , beholding thy gracious countenance , excelling in all beauty ; and we wretches , ( whom it most concernes , ) doe thinke to long to to be one hour in prayer with thee , or in thy sweet presence and conuersation .

16. Thou art , o louing Iesu , our true felicity ; for in thee alone , all true content of heart , is had , which in any wise , we canne desire ; yet we forgetfull of our owne good , doe not seriously seeke after thee , as we are bound ; and ought . At least , my deerest Lord , I doe confesse my fault , and my most grieuous fault heerin ; yea this my ingratitude , ( when I reflect on my selfe ) doth afflict my heart , and torment my soul with griefe ; so that now I wish I had a fountaine of teares , streaming at myne eyes , to weepe continually , and bewaile my vnworthynesse , and great vnthankfullnesse vnto thee . O how , my God , shall I in any kind requite , this thy so great loue ? o my deere Iesu , how shall I be thankfull , for these thy so many benefits , and mercyes vnto me ? O my soul , why do'st not thou burst with griefe , of thy neglect heerin ? and why do'st not thou melt into teares with loue , of thy louing Sauiour Christ Iesus , who weryed himselfe , seeking after thee , and consumed him selfe to death , with loue of thee ▪

17. O my sweet spouse , and soul's delight ; with what praises shall I extoll thee ? with what thankes , shall I returne loue for this thy loue ? O my deere hearts content , how shall I honour thy infinit goodnesse , make knowen and declare thy mercyes , and benefits to me , so great a sinner ? which is more then sufficient , to bring the whole world to admiration , and moue all sinners , to forsake their wicked waies , with loue of thee : I wish , o my Eternall God , and only good , that all the members of my body , and all the haires of my head , and all the facultyes of my soul , were eloquent tongues , and burning hearts of loue , to make knowen to all , and sing forth thy mercyes , and loue : and praise thy infinit goodnesse , for all eternity .

18. Yet how soeuer my deere Iesu , with body and soul , and all rhat which I am , I doe honour , adore , and praise thee ; and in the presence of heauen and earth , with all the thankes and praises of thy creatures spirituall and corporall , I offer my selfe wholy , and thankfully vnto thee , for thy blessed loue , and fauours vnto me ; and heerafter for thy deere sake , I will admit no loue , but thyne into my heart , haue no comfort not consolation , but in thee , no solace nor recreation , but with thee ; no meat nor drinke shall doe me good , without thee ; my musick , my content , and rest , shall be in thy company , and with thee alone ; yea , for loue of thee , my God , I will shut myne eyes , myne eares , my mouth , and heart , to all things of this world , to thinke and see , to speake and be , with thee alone .

19. Come Sweet Iesu , come my deere , come vnto me , my heart is open and my soul longing to receaue thee , my only good , come my God , come and visit this habitation of thyne , take possession of thy right , giue not thy inheritance to an other ; come o louing Iesu , enioy what thou ha'st so painfully sought , and so deerly bought ; come my heauenly , and deerly beloued spouse , come , rest and repose thy selfe in this soul , which is thy choyse , and no more myne , but thyne ; o transforme me into thy selfe , that I may be perpetually vnited in thy loue and praise ; augment o Sweet Iesu , thy diuine loue , in me , that I may whiles I liue , in this mortality , still burne and languish , with an ardent and heauenly desyre , to be dissolued , and liue with thee , enioying thy blessed company , and most amiable presence , in glory ; which I beseech thee ; for thy loue , and selfe , Sweet Iesu , to grant vnto me for all Eternity Amen .

THE XVIII . CHAPTER . A deuout meditation , vppon our Sauiour in the garden of Gethsemany .

1. O My deere soul , thou ha'st beene long desirous to speake with thy louing Lord and Sauiour , Christ Iesus ; he is gon to the garden of Gethsemany all pensiue and sad ; follow him thither , perhaps it may be a fit occasion , to speake vnto him ; and he may take it well , if it were but to diuert his mynd some whyle ; for he said to his disciples , my soul is sad euen to death ; and when thou art Matt. 26. v. 38. there , consider all that passeth , and then feelingly , and with compassion , say ; O Iesu , my deere Lord , I haue considered thy great sadnesse , and the affliction of thy mynd , and how the feare , and panges of death , haue compassed thee , through the consideration and apprehension , of those Ps 17. v. 5. cruell torments , which thou art to endure , and the painfull death , which thou art to suffer on the crosse , for loue of me ; this strikes me , to the heart ; and I am wholy amased to see thee , my God , in so great anxiety , that thy soul is sorrowfull , to death ; o dolefull words , o heauy words , o words deseruing compassion , and , which are able , to grieue any , that truly loueth thee .

2. Art not thou , o Lord , the ioy , of heauen , and the only comsorter , of the afflicted on earth ? art not thou , that good Iesus , of Nazareth , powerfull in words , Luc. 24. v. 19. and worke to whom the troubled , grieued , and afflicted repayred , and they were eased , and comforted ? to thee the weake , the sick , and diseased , flocked , and were cured , healed , and strengthned ; and now my God , I see thee the comforter o● all , in sorrow , and comfortlesse . But my Iesu , art not thou omnipotent ; and well able , to helpe thy selfe , and comfort thy afflicted mynd , and not desyre to be assisted by thy creatures ? why , my God , did'st thou tutning to thy beloued disciples , say , thy heart was sad to death ; what helpe could they giue thee ? or whence haue they any thing but from thee ? how canne they then comfort thee ? thy Sweet face becometh pale and wanne , which shewes thy inward paine ;

3. This weaknesse my God , as man , thou ha'st from vs ; and what strength we haue , is from thee . yet perhaps , as one afflicted frend , to ease his mynd , relates his griefe , vnto an other ; so thou do'st to Peter , Iames , and Iohn , as to thy deerest , among thy Apostles , saying , thou wert sad to death ; I must o Lord confesse that it is some content , and ease , to an afflicted soul , to see a frend take compassion vppon him , in his griefe , and affliction ; which perhaps , might haue moued thee , to acquaint them with the paine , wherein thou wert , ( which so heauily wrought on thee ) that they taking compassion , of thy wofull case , might be some ease , to thy afflicted mynd ; or at least , that they might watch and attend thee , in that extremity , vntill they had seene what would ensue , or become of thee ; whereas , thou did'st desire them , to remaine there , whiles thou did'st go to pray , vnto thy heauenly Father , to take that paine away from thee ; who alone could comfort thee .

4. But my Iesu , whiles thou do'st pray , thy paine doth increase , rather then diminish , and the panges of death do truly Ps. 17. v. 3. seeme to compasse thee ; for thou art fallen into an agony , thy sweat is water and blood , in great dropes , falling downe , Luc. 22. v 44. and at last , thou through weaknesse do'st fall flat on the ground ; O Pittifull and wofull sight ? how is it , my Lord that my heart doth not burst , with a feeling griefe , and myne eyes into a fountaine of teares , to see thee , the Lord of all things , my deere God , in that pittifull case ; well knowing that my sinns , are the cause of all thy paine , and woe ? but thy tender loue to me , doeh moue thee , to endure it , though it be great .

5. O yee Angells of comfort , where are yee ? where is your care ; where your attendance ? haue you forgot your duty , to your King , and seruice to your good , and Soueraigne Lord ? or haue you forsaken him because you see him in affliction , in paine , and the agony of death ? as if he could not helpe himselfe , or were not , what he is ? But you Peter , Iames , and Iohn , ( whom he loued most , and trusted aboue the rest ) where are yee ? he told you of his paine and griefe , you then should be present , to assist , and not leaue him , in his extremity , of paine .

6. O my deere Iesu , art thou forsaken , left comfortlesse , and destitute of any frend , to looke vnto thee , in that agony ? are these thy trusty frends , to whom thou did'st open thy mynd , and make thy mone ? I must confesse , my God , that they ought to watch with thee , in thy necessity ; chiefely , thou making choyse of them , aboue the rest of thy Apostles , to goe thither with thee , as most trusty , and deerely beloued ; but o Lord , they are sleeping , and thou suffering .

7. This my Sweet Iesu , is the false frendship of the world , they promisse much , and performe litle , they are frends , in prosperity , and for their owne commodity ; but vnknowen , in the tyme of aduersity , and necessity . S. Peter seing thy Math. 17. v. 4. glory , would willingly haue his tabernacle with thee in the Mount Thabor , and there remaine in ioy ; but now he sleepes , and forgets thee , in thy necessity ;

8. O Peter where art thou ; ha'st thou so soone forgot thy deere master , with whom thou sayd'st , thou would'st liue , and dye ? are all thy promises , great words , protestations , and expressions of loue , come to this , that thou art now carelesse , and vnmyndfull of him ; he acquainting thee , with his sorrow and griefe ? thou mightst , for one hour , put of thy sleepe and watch with him , who loued thee so deerely ? surely his louing heart , could not but feele , this thy neglect ; therefore he sayd , Symon , ( so calling thee , ) do'st thou sleepe , and I in this paine and perplexity ? could'st not thou watch one hour with me ? As if he said ; Peter , I made choyse , of thee , to come hither with me , to attend , and watch with me , and art thou sleeping ? t is not to sleepe , I brought thee hither ; ( thou might'st haue donne that at home ) but to be a comfort vnto me , in my paine , and agony ; to assist me , with compassion , in my weaknesse and to haue some care of me , in my desolation . I did expect , that thou should'st shew more care , and loue , and not for one hour's sleepe , forget me so ; thy loue ought to moue thee , to be myndfull of me , and to attend me in this my painfull sweat , and wipe away those bitter teares , and heauy drops of blod , from my face , and hold me in thy armes , that in my extremity and weaknesse , I should not fall , as I did , on the ground , where I lay without help , all comfortlesse . Yet thou did'st sleepe , and could'st not wasch one hour to doe this small woorke of humanity , and charity , I trusting so much on thee .

9. O Peter , how could thy heart , endure those louing , though wounding woords , as a sweet and myld reprehension ? Math. 27. v. 40. could'st not thou watch one hour with me , ( who loued thee so deerly , ) but sleepe whyles I did suffer , and pray for thee ? O my sweet and most louing Iesu , how many Peters , or Symons are in this world ? we doe often prefer selfe loue , and our bodily commodityes , before the loue of thee , our deere Lord and master ; contrary to our promises , and resolutions ; and not watch one hour , to serue thee , or heare diuine seruice , on holy dayes , ( though we be bound thereunto ) but sleepe it out with ease .

10. O my Iesu , many , yea , very many , sleeping frends , thou ha'st , and too few , true and trusty ; we promisse and protest , to doe great matters , when we are ioyed with thee , in prayer , as Peter in Mount Thabor ; yet in tyme of triall , or temptation , we forget thy fauours , and thy selfe ; we sleepe , whiles thou do'st watch , and pray ; we seeke content , and pleasure , whiles thou art , in sorrow and paine for vs ; we sleepe in many sinns , whiles thou art sweating , o deere Iesu , water and Blood ; to wash them all away ; thy feeble body , through losse of Blood , fall's to the ground ; whiles our bodyes are pampered with excesse , and then doe sleepe and rest ; and not watch one hour with thee .

11. It seemes , o Lord , that one hour's watching with thee , in prayer or in any other godly exercise , doth ease thy paine , though great it be ; and the content , which thou do'st take therein , is such , that it seemeth , that thou art well satisfyed with it , for all thy paine ; o vnspeakable loue o admirable loue , which causeth thee , o Iesu , to value our actions ( though meane ) at so high a prise , as to giue thee content and satisfaction , for all thy troubles , griefes and paines ?

12. O my most louing Iesu , this is no small comfort , to thy faithfull : seruants ; though very many , neither for thy loue , feare , or their owne good , will endeauour to giue thee this content , and perhaps , in the four and twenty hours , they will not spend one hour , to watch it prayer with thee , or once consider thy paine , or sufferance for them , nor take it to heart ; And I , ( o Lord , my God ) am one of these ; to my confusion , I doe acknowledg , and confesse it ; allwayes more mynding , my owne commodity and ease , then thy loue , or what thou do'st endure for me . I am o Lord , ready to receaue thy gifts , and will not spend , one hour to watch , and giue thee thankes ; and though thy griefe , thy bloody sweat , and paine , be great , and for my sinns , yet I take it not to heart , nor take compassion on thee ; neither am I thankfull ; as in iustice I am bound , and ought ; by which , o God , my ingratitude doth appeere ; therefore I doe humbly confesse my fault , heerin .

13. Moreouer my deere Iesu , I am sory , for my neglect ; and now considering thy griefe , thy painfull sweat , and thy selfe , in that agony falling to the ground , with so great paine and loue , and my ingratitude ; I find my soul somwhat heauy , and my heart grow tender , with a compassionate affection ; and the more I doe reflect , on all ; the more I feele a desyre , and willingnesse , to bewayle my sinns , and be with thee , my deere Iesu , and to cast my selfe most humbly , on the ground , to helpe , and bere thee vpp , and keepe thee from the earth ; in that painfull sweat and agony .

14. O my louing Lord , if I might be admitted to this happinesse , that in some way I might shew my duty , vnto thee ; or ease thee in any wise , by being partaker , of thy paine ; or at least ' ●f those sacred dropps of thy painfull sweat , and Pretious Blood did but fall on me ; that I might not forget , but remember thy deere loue , to me , and my obligation , and duty vnto thee : it would be a comfort , vnto me ; for thou art o Iesu , the innocent lamb of God , that came to be sacrificed Ioan. 1. v. 29. & 36. for vs , and with , thy Pretious Blood to wash away the sinns of the world ; I wish therefore my God , it had fallen on me , that I might be washt cleane , of myne ;

15. O Sweet and blessed sweat , o water of life , o heauenly balsome , o dew diuine , o most Pretious Blood of my deere Iesu , I adore you , with body and soul , and doe humbly beseech you , that I may partake of the benefit of one only drop , for then I shall be washed cleane and made whiter then snow , and not be vnmindfull of thee my God.

16. O my deerest Lord , whom I desyre to loue in truth , I most humbly and heartely begg of thee , for that goodnesse which thou art , and for thy painfull agony , to be graciously pleased , with those teares of thine , and that Pretious Bloody Sweet , to wash my sinfull soul , from all impurity , and vouchsafe to take from me , those abominations , and wicked crymes , which were the cause , of that thy paine and woe .

17. Let that tender loue of thyne , o deere Iesu , excuse my faults , and thy sweet mercy , pardon , what hitherto I did amisse ; and permit me not , my God , heerafter , to sleepe in sinne , whiles thou do'st suffer , and pray with teares for me ; but cause me wake , and watch with thee ; that temptations may not preuaile against me ; let me not be , of thy sleeping ; but watching frends ; let me not flye , nor forsake thee , in prosperity , nor aduersity ; permit me not , Sweet Iesu , for feare ; or paine , or death it selfe , to turne my back to thee ; but by the merits of thy painfull sweat , to watch in thy holy seruice , and , suffer with thee my Sweet Iesu in this life , and in the other , reioyce with thee , for all Eternity . Amen .

THE XIX . CHAPTER . A Pious exclamation , or consideration , of a soul in loue , with the loue , of Christ Iesus .

1. O Heauens , giue me your helpe , to know , and find , what I doe seeke for ; it is called loue : a thing my heart desyr's , my soul long 's for , and would enioy . But o loue , what art thou ? where art thou ? or in what place may'st thou be found ? the earth knew thee not , hell , admitteth no such thing , surely then , in heauen thou must be had .

2. But what speake I of heauen ? it 's not so great , thou art more larg by farre , for thou art an vnlimited power , commanding a light , illuminating , a fire burning , and consuming ; a power , thou art , so strong , that the heauens could not resist , nor yet containe thee ; for thou did'st burst open their gates , which by the sinne of Adam , were shut vp , against mankind ; thou did'st miraculoussly , by a way farre surpassing all vnderstanding , in this vale of teares , and misery ; take on thee human flesh ; ( a pro●ect , so rare , a wonder , so great , and admirable ; ●ha● heauen and , earth stand all amased ) and by that meanes , the seruan● , was made lord ; the subiect , King ; God , made man , and man made God.

3. O admirable loue , great is thy ●ertue , and thy power is incomprehensible ; o who canne conceaue thy wayes ? o who canne tell me , what , and where thou art ? o who canne vnderstand , thy workes and wonders ? who canne declare this ingenne ? that thou immortall , eternall , immense , infinit , art become man , flesh and blood , mortall , like vs ? I must , and doe confesse , this to be the power of loue , beyond all power , controuling and commanding all .

4. O Blessed loue , thou art likewise , a Ioan. 1. v. 9. light illuminating , as thy Apostle saith , all , that comes into this world ; yea , thou art that light , which Zacharias affirmeth , Luc 1. v. 12. came from heauen , to illuminate those that fate in darknesse , and the shadow of death ; thou art that indeficient light which cleereth our vnderstanding , expelling thence all darknesse of infidelity , ignorance , and errour ; and there placing the blessed light of true faith ; thou art a light illuminating in the night of sinne , to see , and shunne the dangerous way of hell , and perdition ; thou art the light , of the eternall sunne of iustice , which sheweth the way leading from vice ( being , darke and obscure ; ) to the faire , plaine , and secure path of vertue , piety and true perfection ; thou art the light , guiding soules from this blind wotld , to the other , of endlesse light and glory . O loue , great is thy good , where shall I find thee ? o when shall I find , and enioy thee ?

5. O deere loue , thou art also , a fire burning , and consuming , for thou cam'st by thy owne acknowledgment , to cast fire on the earth , and thy will was it should burne ; but , o diuine fire , what would'st thou haue it burne ? vnlesse it be Luc. 12. v. 49. the hearts , of thy faithfull people , and with thy flames consume in them , all terrene affection , and vnmortified inclinations , purifying their intentions in all things ; that nothing should remaine in them , but the pure and true loue of thee ; thus consuming , those louing soules , and transforming them into thy selfe , and so become one and the same of two ; for as the fire doth conuert the fuell , into its owne nature ; so thou , do'st these louing soules , into thy selfe , deifying them ; thy Apostle confirmes the same , saying , God is charity , and he that is in charity , is i● 1. Ioan. 4. v. 16 God , and God in him ; o happy and blessed transformation , o wonderfull an● great effect of diuine loue ; this is that loue , which came from heauen for loue of me , this is that , o my louing Iesu , which I desyre and seeke for . God did so loue the world , that he sent them , his only sonne , that by loue , they might be one with thee , as thou art one and the same by nature Ioan. 17. v. 31. with thy heauenly Father .

6. O Sonne of God , O God and man , my Iesu , what had I beene , or where , but for this loue of thyne ? hell claymed a right in me , and according to iustice thy Father had cast me thither , but for thee ▪ my debt to him was great , and hauing no meanes to pay ; when he might haue quite forsaken me ; thy loue , out of thy heauenly treasure , did satisfy and pay for all ; O deere Iesu , great is thy loue to me ; and I am quite confounded , considering what through loue , thou ha'st donne for me ; and how litle , I doe for loue of thee ; for all thy holy life , and death ; are but tokens , and expressions , in a high degree , of this thy loue , to me ;

7. Wat caused thee , deere Iesu , descend from heauen to earth , become man , be borne in an open stable in such pouerty , and mysery ; but loue ? thereby to giue satisfaction to thy Father for my prodigality , vaine superfluity , and selfe interest ? what made thee spend whole nights in prayer , on mountaynes and desarr places ; Luc. 6. v. 12. but loue ? so to obtaine pardon for my night offences ? what caused thee , to fast forty dayes and nights , and be tempted Matt. 4. v. 1. 2. & 3. by the deuil ; but loue ? so to free me , from danger in temptations ; and to satisfy thy Father , for my excesse in gluttenous eating and drinking , and pampering my body , against his holy lawes , and the rule of temperance ? what caused thee , o louing Iesu , to endure with admirable patience , so many affronts , abuses , and iniuryes , opprobrious words , and taunts ; but loue of me ? so to please and content thy Father , for the abuses , and grieuous iniuryes , and sinns , which I haue donne , and committed , against him , breaking , and contemning his holy will and commandements , to doe my owne most peruersse , and stubburne will . O deere Iesu , blessed may'st thou be , for all eternity ; for this thy tender affection and loue to me .

8. Moreouer my deere Lord , what caused Ioan. 6. v. 15. sed thee to humble thy selfe in all occasins and on thy knees to wash the vncleane feete of thy Apostles , but loue ? t● Ioan. 13. v. 5. make satisfaction , for my pride ambition , proper estimation , and vanity . wha● also o my Sweet Iesu , moued thee to tha● Luc. 22. v. 44. painfull and bloody sweat , in the garde● of Gethsemany ; but loue ? that thy Father taking compassion on thee , in that woefull case , might take pitty on me , and forgiue myne offences for whom thou did'st so suffer ;

9. Why o Lord would'st thou be sould , taken , fast bound , and brought before vniust iudges , falsly accused , esteem'd a malefactour , and , leaue thy selfe to their will , who thirsted after thy blood and death ; but through loue , to pay for my too much licentious liberty , irregular liuing , presumption of my talents blasphemous speaches , backbiting , cursing , swering , lyes , and periuryes : what caused thee o myld Iesu to suffer thy selfe to bestript Math. 27. v. 26 & 29. stark naked , most pittifully scourged , and thy flesh to be all torne , but loue ? thereby to make satisfaction for my delicacyes , wantonnesse , and the impure delectations of my pampered flesh ;

10. O my louing Iesu thou wert cruelly crowned with thornes , the blood runing downe thy face and neck , on euery syde ; thy eyes were vayled , thy face spit vpon and buffited ; what caused thee to endure all this , but loue ? thus to satisfy thy Father , for my idle and phantasticall imaginations , vncleane and foul cogitations , the wanton lookes of my lasciuious eyes , and the vaine content I often tooke in my owne beauty , delighting my selfe with the transitory image , or sight thereof in a looking glasse , as if I were not dust and ashes , and meat for wormes .

11. And more then so , my deere Sauiour , thou wert hanged an a Crosse , thy Luc. 23. v. 34 hands , and feete fast nayled , with great cruelty ; thy syde was opened , and heart pierced , with a speare , and thou bereued of breath and life . what brought thee to this passe , my God ; but true loue of me ? for thy hands were so nayled , to pay for my euil workes , vniust striking , vnciuill , foul , and vnseemly touchings : and thy feete were so affixed , for my wicked steps , leading to the places of iniquity ; and thy heart was wounded , for the enuy , hatred and malice of my heart ; and my deere Iesu , those fiue fountaines yealded streames of thy most Precious Blood , to wash my sould and body , from all impurity , thy armes were strecht forth , and thy eyes lifted vnto the heauens , praying so vnto thy Father , that he would be pleased to accept thy sufferings and paines , for my offences ; and to forgiue me ; because I knew not what I did , being weake , fraile and blind with selfe loue .

12. All this , my God , true loue did worke in thee , o tryed and vnfayned loue , of my deere Iesu , more in workes , then words exprest , to shew the greatnesse of thy loue , to so vyle a worme as I : for all thy life , and sufferings , euen till death , were but to manifest this excesse of thy true loue to me ; to bring my loue to thee ; I cannot o Sweet Iesu , doubt of the sinceryty of thy loue to me . O how canne I then but truly loue thee , vnlesse my sense , and iudgment faile me ? and I become most vngratfull , and wholy vnworthy of this thy Gracious and most blessed loue ?

13. O my deere Iesu , thou ha'st the soure , and I the sweet , thou ha'st trouble , and I ease , thou ha'st the paine , and I the ioy , thou art wounded sorely , and I healed , thou ha'st suffered death , to giue me lyfe ; and thus with that diuine fire of loue , thou ha'st consumed thy selfe , and payed my debt at full , that I may be set free and liue in endlesse liberty .

14. O loue , of my deere loue , how strong and powerfull , how great and admirable , how immense and incomprehensible thou art ? O how is it , my God , that after all these expressions of thy true loue , and affection , vnto me , I am not powerfully moued , sweetly illuminated , and totally inflamed and burned with this fire of thy diuine loue , and transformed into thee ? Oh heauy is thy loade , o loue , and my heart doth feele it ; yet know not how , to find thee , or where thou art .

15. O deere loue where art thou ? thou art the comfort of my heart , the solace of my mynd , the true content and only ioy of my afflicted soul ; o where art thou to be found ? let me but know , and thither speedily I will goe ; for where thou art , there , all treasure , true peace , true rest , and all happinesse are had ; o how shall I find thee ? o when shall I find thee ? o deere loue how shall I requite thy labour ? how shall I be , able to requite thy wofull paine and death , for me ? O how shall I serue thee ? howshall I please thee ? o how shall I doe somewhat acceptable and gratefull vnto thee , who ha'st beene so louing and beneficiall vnto me .

16. Faine would my soul doe some what in requitall , but knoweth not what ; yet I feele my heart solicitous , and restlesse with care to seeke , find and enioy hee ; this breedes a paine , and my forces faile , though with delight ; and my heart ●● w●ere thou art , not knowing where , but there i● is , where it doth loue ; and there it liues farre m●re , then where it is , and rest it would in thee ; f●● all my thoughts are still with thee : which ca●seth me languish , and long to be with thee ; and se● thy most gracious face , and once enioy thy mos● amiable presence , and listen to the sweetnesse of thy celestiall and louing voyce ; no riches , wealth , no pearles , nor Pretious stones , are like , or to be compared vnto this .

17. O how shall I subsist , without my life , or liue without my loue ? thou art my life and loue , and it is worse then death , to me , heere to loue and liue , and not in thee ; giue life , giue health , giue wealth , and what thou wilt ; but thee : no ioy of these shall content me , no loue , shall please my mynd , my heart will take no rest , my soul will liue a dying life with loue ; vntill thou take compassion on my paine ; and grant me what I seeke .

18. O loue diuine shew now thy power , and carry me beyond my selfe ; O endlesse light , illuminat my vnderstanding , to know , and see , what , and where thou art ; O burning fire of endlesse flames , of loue ; consume me quite , and let me be no more what yet I am , but transforme me into thy sweet selfe , that I may be , and liue in thee both heere , and for all eternity . Amen .

THE END OF THE FIRST PART

THE TABLE OF THE CHAPTERS , Of the first part , the first figure will shew the Chapter , the next the Page where it begins . CHap. 1. page . 1. What Prayer is , and the abuse thereof . Chap. 2 p. 13. How to pray with profit . Chap. 3. p. 18. A dayly exercise , very profitable . Chap. 4. p. 32. Prayers for morning , euening , and going to bed ; with a profitable aduise concerning Prayer . Chap. 5. p. 40. Briefe considerations , of the creation of man , induceing him to the knowledge of himselfe , his duty to God , and a loue to heauenly happinesse . Chap. 6. p. 48. Of the fall of Adam by sinne . Chap. 7. p. 60. Of the hurt of sinne more in particular . Chap. 8. p. 66. Of the great loue of God to mankind . Chap. 9. p. 78. How to prepare your selfe before confession and communion . Chap. 10. p. 86. Prayers before and after confession , and how to make your confession . Chap. 11. p. 93. Deuout aspiration ▪ with a prayer before communion . Chap. 12. p. 98. How to behaue your selfe at , and after communion . Chap. 13. p. 107. How to prepare yo●● selfe to dye well . Chap. 14. p. 114. Vertuous acts , or aspirations to be sayd by the sick , or others to him ; Chap. 15. p. 119. Many deuout and godly prayers to God and his saints . Chap. 16. p. 137. Short meditations for the dayes of the weeke , with prayers to obtaine vertues . Chap. 17. p. 161. A Penitent sinners confession to Christ . Chap. 18. p. 172. A Deuout Mediration vppon our Sauiours blody swea● in the Garden of Gethsemany . Chap. 19. p. 183. A Pious exclamation of a deuout soul in loue , with the loue of Christ .

Of the principall things contayned in the first Part. The first figure will shew the page or side of the leafe ; the next figure , will shew the Marginall number , where you may find , what you looke for . and when you find ! ibidem ! it will designe the precedent citation , or figure .

A. APplication of the mynd to God ; and what it is . p. n. 2. p. 3. n. 3. Abuse of God's mercy will be punnished p. 4. n. 4. Abuse of Prayer . p. 6. n. 5. 6. 7. Abuse in confessing and receiuing , and speaking with God. p. p. 10. n. 9. 10. Audience giuen by God in tyme of prayer . p. 11. n. 10. Angells attend God in the place of prayer . p. 15. n. 2. A Prayer to our good Angell . p. 126. n. 6. Almighty God command's that all first fruits shal be offered to him . p. 18. n. 1. Acts of loue , are the first fruites of the heart of man . p. 19. n. 1. the benefit of good acts . p. 23. n. 9. p. 24. n. 10. Affaires of the wotld , doe blind worldlings . p. 21. n. 4. p. 24. n. 10. Assistance of God to be desired , to performe good purposes . p. 25. n. 5. 6. Attentiuely to read , to procute deuotion . p. 25. n. 12. Adam's fall from his happinesse by sin , and all men in him . p. 48. n. 1. & p. 50. n. 3. Aspirations very deuout . p. 93. n. 1. 2. & p. 114. n. 1. 2. Adam had the superiority ouer beas●● byrds and fishes . and they did obey his call . before his fall . p. 41. n. 2. Adam placed in Paradise , the place of all delight on earth . p. 4. n , 2. Adam after his fall saw his owne nakednes . and with shame did hyde himselfe from God. p. 54. n. 8. Adam rebelling against God , had all creatures to rebell against him . p. 55. n. 9. Aduocats for gaine , doe defend vniust causes to their damnation . p. 57. n. 15. B. BEatitude or endles felicity wherin it doth consist . in the preface . n. 1. The beauty of God very great , and to be considered , by the beauty of the creatures of the world . p. 43. n. 5. Of too great beauty through pride , Lucifer fell . p. 50 n. 2. Benefits of God to be well considered . p. 40. n. 3. & p. 74. n. 11. 12. The Body of man subiect to very many diseases and miserys . p. 49. n. 1. Bargaines vnlawfull often made through couetous desyre of wealth . p. 56. n. 10. C. CHrist , Lord of all things , and iudg of the liuing and dead . p. 44. n. 12. Confession with humility , and acknowledgment of the iniury committed against God , is the first steppe by which a sinner must come to his diuine Maiesty . p 78. n. 1. How to examin your selfe for confession . p. 81. n. 5. Confession must be entire , cleere , and the sinns confessed in particular . p. 82. n. 6 , Confession must be without storyes and impertinent things . p. 83. n. 7. Circumstances changing the quality , or much aggrauating the sin , only to be confessed , as by examples there laid downe ibid. Changing the Ghostly Father , a temptation of the deuil , and why . ibid. & n. 3. Acts of contrition to be made before confession . p. 85. Prayer before confession . p. 86. Confession how to be performed . p. 89. Prayer after confession . p. 60. Before communion deuout aspirations . p. 93. Prayer before Communion , or receiuing . p. 95. Communion to be receiued , with reuerence and humility , and how to behaue your selfe in , and after receiuing . p. 98. n. 1. 2. 3. 4. 5. 6. 7 8. Why some Communicating so often , doe not profit , more in vertue . p. 104. n. 10. Great benefits had by Communicating well . p. 105. n. 10. 11. in particular . D. THe Desyre of Adam and Eue to be as God , through pride , lost them the Blessed state of innocency , and originall iustice . p. 50. n. 3. This vnlawfull Desyre of Adam for some pretended happines is crept with originall sin into the hearts of men , so that to compasse their desyre they care not to offend God or break his commandements . p. 55. n. 9. to Dye well , what preparation necessary . 107. n. 1. 2. 3. to the end of the chapter , The sick man that is adijng must make acts of vertues . p. 114. A fearfull story of one that dyed in mortall sin . related by our Holy Mother S. Teresa . p. 65. n. 5. E. THe end for which man was created . p. 41. n. 4. Eua seduced by the serpent . p. 54. n. 7. 8. F. FAuorits in Courts of Kings , and Princes &c. doe sweare and lye to get wealth . p. 57. n. 11. Felicity of man wherein it doth consist . p. 42. n. 1. & p. 46. n. 7. Frends , to pray , and not lament for the dead , at the hour of their death . and wherefore . p. 119. n. 2. G. GOd only can compleatly satisfy the appetite , and capacity of man . and the reason why . p. 46. n. 7. God the Father prayed vnto . p. 119. n. 1. & p. 133. n. 13. God the son prayed vnto . p. 121. n. 2. & p. 132. n. 11. & p. 136. n. 16. God the Holy Ghost prayed vnto . p. 122. n. 3. p. 135. n. 14. H. HVmility highly praised . p. 143. n. 9. 10. 11. 12. 13. Heauenly things to be considered , and often spoaken of . and how . p. 75. n. 13. I. INtention in prayer , how much auayleth . p. 13. n. 1. Intention how to be applyed ; of this many exemples . ibidem . Inconsideration , of what men doe , the losse , and ruine of many . p. 52 n. 5. Intention of the heart , God regardeth more then the language , in tyme of prayer . p. 15. n. 2. & p. 16. n. 3. Iesus Maria to be often said by the sick in extremity , and why ? p. 113. n. 10. 11. K. to KEepe euil thoughts as compagnions , in this life very dishonorable . p. 77. n. 16. to Keepe Godly thoughts as compagnions very fitting for Gods seruants . p. 76. n. 15. L. THe Loue of the son of God to mankind . p 70. n. 6. 7. 8. 9. 10 , 11 12. Loue is wonderfull . p. 183 n. 1. 2. The Vertue of Loue . p. 184. n. 3. Loue is a light illuminating . ibid. n. 4. Loue is a burning and consuming fire . p. 185. n. 5. Loue caused Christ descend from heauen . p. 187. n. 7. Loue caused Christ to humble himselfe . ibid. n. 8. M. MAn created to God's similitude and liknesse . p. 40. n. 2. Man created in originall iustice . ibid. Masses to be said for the sick in tyme of extremity , rather then after he is dead . aad , why . p. 112. n. 10. Meditation vppon the agony of Christ . p. 172. Man by Christ made to be of the blood royall of the kingdome of heauen . p. 77. n. 12. Many in office oppresse the poore for gaine . p. 56. n. 10. Meditations for euery day of the weeke . p. 138. Mentall prayet as fit for women as for men . preface . n. 3. 4. Mentall prayer's excellency described , preface . n. 5. 6. P. PRayer . what it is , described . p. 1. n. 2. Prayers abused . p. 2. n. 1. 2. to the 10. How to Pray with profit . p. 13. n. 1 How to behaue your selfe in the place o● prayer . p. 14 , n. 2. What to doe , if you find your selfe distracted in prayer . p. 16. n. 3. Prayer very profitable . p. 17. n. 4. A Prayer before confession . p. 86. n. 1. A Prayer after confession . p. 91. n. 4. A Prayer before communion . p. 95. n. 11. A Prayer to God the Father . p. 119. n. 1. A Prayer to God the Sonne . p. 121. n. 2. A Prayer to God the Holy Ghost . p. 122. n. 3. & p. 135. n. 14. A Prayer to the Holy Trinity . p. 123. n. 4. A Prayer to the B. V. Mary . p. 124. n. 5. & p. A Prayer to our good Angell . p. 126. n. 6. A Prayer to all Saints . p. 27. n. 7. A Prayer to obtayne chastity . p. 128. n. 8 A Prayer to our Lady for obtayning any vertue . p. 129. n. 9. A Prayer in praise of our B. Lady . p. 129. n. 10. A Prayer to our Sauiour , for obtaying deuotion and loue towards his B ▪ Mother . p. 152. n. 11. A Prayer to any Saint according to your deuotion . p. 13● . n. 12. A Prayer for remission of sinns through the merits of Christ . ibid. n. 13. A Prayer for the soules in Purgatory . p. 136. n. 15. A Prayer to our Sauiour on the Crosse . ibid. n. 16. A Prayer for obtayning loue through the benefit of the B. Sacrament . p. 139. A Prayer to obtayne humility . p. 142 , n. 9. A Prayer to obtayne resignation and conformity to god's will . p. 145 n. 15. A Prayer to obtayne the vertue of silence . p. 148. n. 19. A Prayer to obtayne grace to doe true pennance for your sins . p. 152. n. 23. A Prayer to obtaine patience . p. 154. n. 28. A Prayer to obtaine the loue of God and our Enemyes . p. 157. n. 1. Preparation before confession and communion . p. 78. n. 8. Patience to be vsed in sicknes , p. 111. n. 8. Preparation to dye well . 107. n. 1. 2. Patience declared , and praised . p. 155. n. 31. 32. 33. R. REsignation to the will of God. p. 145. n. 14. 15. 16. 17. Receiuers of rents , vnknowen to theyr Lords , doe afflict the poore tennants through a couetous desyre of gaine . p. 56. 10. S. SIn the cause of all our euiles . p. 48. n. 1. Sin brought many great miseryes to body and soul . ibid. but chiefely . p. 5● . n. 8. & p. 60. n. 1. 2. Sin described in particular . 67. n. 2. The Sinner doth attribuit vnto the creature ( when he committeth the sin ) somwhat more worthy of his loue , then the infinit goodnesse of God. ibid. n. 3. Sin measured , by the greatnes of the person offended . p. 68. n. 4. A fearefull story of one who dyed in mortall sin related by our Holy Mother S. Teresa . p. 65. n. 5. Sinners ought not differre their conuersion and pennance . p. 59. n. 14. T. THoughts of men , ought to be where their true treasure is , and where they intend to dwell and settle for all eternity . p. 77. n. 15. Tradsmen's deceit in buijng and selling . p. 57. n. 11 : V. VSerers blinded with couetousnes , and desyre of gaine . p. 56. n. 10. W. WEalth , and worldly content steales away the heart of man , doth blind him , and bring him to sin . p. 48. n. 1. This visible world created for the vse of man . p. 41. n. 3. Holy water to be often sprinkled on the sick . p. 113. n. 12. The vertue and efficacy of Holy water p. 31. n. 18.

THE ERROVRS OF THE FIRST PART . Escaped in the printing .

The fifth page and 7. line . an . for and p. 7. l. 4. woluntary . for voluntary . p. 14 l. 7. must . for most . p. 16. l. 27. and. fo● and. p. 14. l. 20. with . for with . p. 8. damicells for damocells . p. 18. l. 8. of . for of ibid. l. 17. endeuonr . for endeuour . p. 21. l. 22. in the honour . for in honour . p. 27. l. 9. forgine for forgiue p. 29. l. 7. whilst for whiles . p. 31. l. 15. signe for signe . p. 33. l. 14. behalse ●or behalfe . p. 34. l. 22. goodnef . for goodnes . p. 35. l. 29. rifing . for rising . p. 38. l. 19. defire for desire . ibid. l. 27. intertaine for entertaine p. 41. l. 15. consider for consider . p. 42. l. 19. ontward for outward p. 49. l. 11. ofren for often p. 55. l. 9. selse . for selfe . p. 62. l. 27. thiues . for theeues . p. 66. l. 10. consider for consider p. 67. l. 17. auerfion for auersion . p. 71. l. 12. enerlasting . for euerlasting . p. 74. l. 21. sormerly for formerly . ibid. l. 24. slesh . for flesh . p. 77. l. 3. compagnious . for companions . p. 78. l. 30. shumble for humble . p. 83. l. 3. geffe . for gesse . p. 88. l. 3. stippery for slippery . p. 90. l. 14. tu for to . p. 92. l. 5. persections . for perfections . p. 94. l. 3. eomfort . for comfort . p. 96. l. 19. digrace for disgrace . p. 110. l. 27. fins for sins . p. 111. l. 19. Chtist . for Christ . p. 112. l. 19. yonr . for your . ibid. l. 25. rhis . for this . p. 113. l. 10 ro for to . p. 114. l. 15. blessest for blessed 116. l. 3. hear's for hearts p. 120. l. 7. chiesly . for chiefely . ibid. l. 10. gracioufly for graciously p. 121. l. 19. sorfull . for sorrowfull p. 128. l. 13. gloy . for glory . p. 131. l. 9. gracius . for gracious . p. 134. l. 7. ofter . for offer . p. 135. l. 18. brightneffe for brightnes . p. 139. l. 3. bayond for beyond . p. 144. l. 16. humbly . for humble . p. 148. l. 7. verrue for vertue . ibid. l. 14. falfly . for falsly p. 160. l. 7. rhyne for thyne p. 167. l. 15. sy for so . p. 173. l. 9. consider for consider . p. 175. l. 28. doeh for doth . p. 178. l. 12. wash for watch . p. 126. l. 11. fins for sins . p. 188. l. 2. occasious for occasions .

THE SECOND PART OF THE SOVL'S DELIGHT , COMPOSED , BY THE R. F. PAVL OF St. VBALD , RELIGIOVS OF THE HOLY ORDER OF THE B. V. MARY OF THE MOVNT CARMELL , For the benefit of those that are desirous to liue a retyred lyfe , and by the exercise of vertues , and practise of mentall prayer , to acquire spirituall perfection .

Animalis homo , non percipit ea , quae sunt Spiritus Dei ; 1. Cor. 2. v. 14.

The naturall man , receiueth not the things , of the Spirit of God.

Mortificate ergo membr a vestra , quae sunt super terram . Colloss. 3. v. 5.

Mortify therefore your members which are vppon the earth . Coll. 3 v. 5.

IN ANWARP .

Printed by WILLIAM LESTEENS in Hoochstrat at the signe of the Pellican .

THE SECOND PART Of the soul's delight , in which , is treated , of mentall Prayer ; and of the Purgatiue , illuminatiue , and vnitiue life .

THE FIRST CHAPTER . Of the dignity , and profit of Mentall Prayer .

1. IN the first part , you haue seene , how , and with what great profit , the soul may delight her selfe , with the vse , and practise of vocall prayer , and other pious exercises , and become gratefull , and acceptable to God. But in this part , you walke by a more perfect way , and of a higher merit . for in that prayer , you speake to God , as a farre of ; and in this prayer ; as to one neere vnto you ; giuing eare , to your discourse , or petition ; or , as one familiar frend , with an other , in great priuacy or secrecy ; vocall prayer , is vsed often , without any particular attention ; but this prayer , requires attention , and a serious application of the mynd inwardly , or it is no prayer . In this , when the soul gets within her selfe , she begins to discouer the strang workes of God , which are in man vnknowen ; but to those that are by God illuminated ; in this , as in a looke inglasse , a man discouers , what he is , and cometh to the true knowledg of himselfe ; for there he see 's , how farre , he is from true christian perfection .

2. This knowledg of our selues , is the ground , and fundation of our spirituall life and edifice . In this , a man finds out , what vices and passions , doe most dominier , and molest him ; and the causes , why he doth not liue , in all things , according to the law of God , and the right rule of reason ; and what remedyes , to apply , to this great euil . Heere all the inward sores , diseases , euil customes , inclinations , and disordered affections are perceaued ; this is the schoole , where we may be dayly taught , and instructed , how to cure those sores , suppresse those vices , mortify those passions , regulate those affections and inclinations ; gaine vertue , and please our heauenly spouse ;

3. Heere , we come to know the vanityes , vnconstancy , and vncertainty , of the things , of this transitory life , with a cleerer sight , and feeling , then euer before ; which causeth the soul , to loath , and contemne the world , hate vice , loue vertue , and seeke after God alone . and therefore she resolues to chang her life , and be no more , what formerly she was ; her eyes , are opened ; she is illuminated , and taught , in this prayer , how all things created canne giue her , no true content ; which makes her seriously desyre , and aspire , to those things , which are eternall ;

4. For she begins to taste in this prayer , of the content , and ioy of mynd , which the true seruants , of God , enioy in heauen ; now she regards not the wisdome of this world ; but that which doth consist in subiection , humility , and sanctity of life .

5. Nay more then so ; in this prayer , the wyles , and deceits of the deuil , and the subtile and alluring excuses of nature , are discouered ; which are very hurtfull to a soul that desyres true perfection ; which must be had by the way of mortification ; which the deuil , and nature doe litle affect . heere , the knowledg , and loue of God , increaseth to a great height , in the soul ; which his diuine Maiesty , doth often visit , and replenish with supernaturall graces , and comforts , and by secret influences of his Holy Spirit , doth eleuat her farre beyond her selfe , to see , know , and feele with great content and ioy , what , tongue cannot expresse .

6. To conclude ; in this prayer we come to a true vnion of our wills , with the will of God ; which is the highest we canne attaine vnto , in this life , by our labour , and industry , through his holy grace ; without which , we canne doe nothing ; though many has great fauours , visions , and reuelations , by his speciall gift . O what a happy thing this prayer is ? o what a sweet inuention this is , of our good God , to bring soules to his knowledg , loue , and familiarity ? ( as is sayd in the begining ) that thereby , with more facility , and security they may gaine that glory ; for which they are created ; this , all ought to loue , desyre , and practise ; that desyres endlesse felicity , and happinesse .

7. Many there be , who thinke it vnpossible , or at least , of great difficulty , to attaine to , or gaine , this blessed prayer ; but I doe assure them , that they are very much mistaken ; though true it is , that it cannot be had , without some industry , and labour of ours ; neither canne a man learning any art ; or science , be perfect the first day , be it neuer so easy ; for experience teacheth all ; we see thousands , of all sortes , and sexes , giuen daily to this exercise , and practise of mentall prayer ; so that , if you intend to goe forward in this holy exercise , and acquire perfection , you must not think it difficult ; nor be dismayed , if presently you gaine it not ; for euery thing , hath a begining ; and nothing is had in this world without labour ;

8. You know , that a man , is seauen yeares , an apprentise , before he canne professe himselfe expert in his trade ; the farmour , or husbandman , in the depth of winter , cold , frost , and snow , drye or weat , taketh great toyle and labour , and with much patience endureth , and passeth all ; in expectation of a litle fruit , in summer ; or corne , in haruest ; and perhaps get litle or none . and shall not wee labour a litle , to gaine this benefit , or art of prayer , and reape thereby the fruit of vertue , and life euerlasting ? Our labour , is lesse , in this , then their's ; farre more easy , and delightfull , then their's , the fruit , and profit , more certaine , then theirs ; and of greater value , without any comparison , then their's .

9. Be not therefore disheartned , but as the Prophet sayth ; come , and taste of it , that is , practise it , and you shall see , and feele , how sweet and pleasing , our Lord , is , to those , that through loue , doe truly seeke after him ; For , if you be in Ps 35. v. 9. darknesse , come to him in prayer , and you shall be illuminated ; if thirsty , there you drinke abundantly , of diuine nectar , springing as a pure water , from the very Fountaine , of life ; if hungry , you shall ea● there , of the celestiall foode of Angells ; for there your beloued hath his table set Prou. 9. v. 4. 5. with varietyes of daintyes , for all commers , without exception ; and his goblets of wyne , of all pleasant , and delightfull tastes , placed thereon .

10. If you be cold , come , to prayer , and you shall be made warme , and comforted , with the fire of diuine loue ; Come , I pray , to this faire garden , and Paradise of pleasure ; and delight your selfe , with the beauty , varietyes , and sweet odours , of vertuous flowers , which there are seene , and had ; for they doe delight , and rauish the very court of heauen ;

11. If you be , in any affliction , or necessity ; come hither and delight thy selfe , in our Lord ; ( who is allwayes present ) and call to him ; for he will grant thee , the petitions of thy heart ; come to him , he doth inuite thee , be not afrayd , nor ashamed ; for thy face shall not be confounded ; but much ioyed , in his holy presence , and comforted with his sweet conuersation ; in a word ; they are happy , that giue themselues seriously to this most blessed exercise , of prayer ; but what it is , and how to vse , and practise it , you shall see in the next following Chapter .

THE II. CHAPTER . What Mentall prayer is , and of the partes thereof .

1. MEntall prayer , as I take it , is a familiar , yet reuerentiall colloquy , conference , or humble discourse of the soul with God , not by outward words , but inwardly , in our mynd ; declaring our necessityes and wants ; and crauing such things , as we stand in neede of ; for to this ; all our discourse tends ; this definition of prayer , includes and supposeth the other , which is an eleuation or application of the mynd to God : for I must first haue a man present , befors I canne speake to him ; euen so , I must first , haue God present by the eleuation , or application of my mynd , to him ; before I canne discourse , or speake with him . But you may inquire how you may haue God present ; I say ; his presence is framed by your vnderstanding , as you shall thinke fit , or most conuenient , for your purpose ; as our Sauiour , being a child , in the manget , shaking with cold : or as a man praying in the garden , and sweating water and Blood ; or in any other forme , or manner , that he liued , on earth ; is glorious in heauen , or in the most blessed Sacrament , where he is really , and truly , God and man ; or by faith , supposing him to be within and without you , as truly he is , according to his diuinity ; which is euery where , in all things , and in the most inward substance of your soul , and secret , of your heart ; also when you are distracted , or not well able , to keepe his presence , in your mynd . you may pray inwardly , looking on some deuout picture , or image placed before you to keepe you recollected . see the 11. chap. of the presence of God.

2. To the end therefore , that you may proceede orderly and not confusedly , in this prayer ; obserue the method , or manner heere set downe ; by which , you may dispose your selfe , with due respect , to appeere before , and speake with so high a Maiesty ; and spend the whole tyme of prayer with ease and profit ; this doth consist in the vse of the partes in order .

3. The partes of prayer are six ; to witt , Preparation , Lesson , or reading , Meditation , thanks giuing , oblation , and petition , which is properly prayer . Euery part of these , hath its owne office , and is of great importance , to be well vnderstood , and obserued .

4. Preparation , hath two partes , the fist , remoues all outward impediments ; as to expell , out of your mynd , the memory of secular affaires , vaine and idle thoughts , and such as are not of God , or tending to piety and deuotion ; the other , procures an introuersion , and recollection , of the powers and senses , now free by the first , from worldly , and vaine obiects : that all being at rest ; the soul may more seriously , and attentiuely , apply her selfe to her negotiation with God , with whom she intends to treat , of high matters , as the businesse of her saluation , is ; which requires a carefull , and diligent application , without distractions .

5. For a man that hath many employments , knowing that at a certaine hour , he is appointed to haue audience of his Prince , or King , ( which he much desyred ) about affaires of great consequence , will somewhat before tyme , rid him selfe of all other employments , so to dispose him selfe , without trouble , for that hour of audience ; this is the first part ; but this is not sufficient , for it is not enough , to rid himselfe of those occasions , if he did not recollect himselfe to consider carefully , what he is to doe , and what to say vnto the King. this is very plaine , and reasonable . he therefore hauing set a syde all occasions , as is sayd , he retyres him selfe into his chamber , or closset , giuing direction , to his seruants , or wayters , not to permit any come at him , least they disturb him ; then he there applyeth himselfe seriously , to consider , the greatnesse and maiesty , of the person , he is to speake with ; the manner how to behaue himselfe , and salute the King ; and the mattet , or businesse , he is to speake of , with him : in this the mynd is totally applyed in recollection , and this is the second part of preparation .

6. In like manner , the hour of prayer ; is the hour appointed for you , to get audience , and speake with your King ; the great King of Kings , and Lord of all things ; a quarter of an hour , or more , before that tyme , you must endeauour , to put all distractions , and idle cogitations ( as is said ) of what kind soeuer , out of your mynd ; for with these you are often to much employed , and busyed ; this is the first part ; to shunne company , retyre your selfe , to your chamber , and read pious and godly bookes , helpeth much to this part .

7. Then enter into the closset of your heart , with all your powers and senses ( as is said ) and there consider , the dignity of the person , you are to speake with ; the manner , how , and the matter , you must speake of ; As for example ; thus . I am shortly to haue audience , and speake , not with a worldly man , but with the true King , and creatour , of heauen and earth ; that great God omnipotent , who giueth being , and life , to all creatures ; in whose sacred presence , the Angells , cherubins , and Seraphins , and all the celestiall powers , doe tremble , and shake ; if then , to worldly Kings , there must be so many ceremonyes , bowings , and kneelings vsed , before a man , canne speake to them , as we dayly see ; what must be donne , and what ought I to doe , going to speake with my God ; the King of so great power , dignity , and maiesty , attended most gloriously , with many quires of Angelicall spirits , whose eyes , will be all together vppon me , obseruing what passeth ? doubtlesse then , I must come before him , with great humility , reuerence and respect ; and so behaue my selfe , that I may doe nothing , displeasing to his diuine Maiesty , or offenciue to his heauenly courteours . and this is the second part of preparation .

8. Then , the matter which you art to treat , or discourse of , being resolued vppon ; at the hour appointed , and in the place of audience , to wit , of prayer , kneeling with great reuerence , say slowly and feelingly , the following Antiphon . and prayer .

9. Come o Holy Ghost and fill the hearts of thy faithfull , and kindle in them , the fire of thy loue .

The verse . Send foorth thy Spirit , and they shall be created .

The responsory . And thou shalt renew , the face of the earth .

Let vs pray .

10. O God who by the illustration of the Holy Ghost , ha'st taught the hearts , of the faithfull ; grant vs , by the same spirit , to vnderstand righteous things , and of his consolation , allwayes to reioyce . through Christ our Lord. Amen .

11. Then with great submission , before his diuine Maiesty say mentally . O what am I , or how dare I presume to come to thy presence , my God , and King , of infinit Maiesty , and glory ? for I am nothing , but dust , and ashes , meat for wormes ; and which is worse ; a wicked sinner ; who often offended thee , and deserued , thy wrath , and indignation , rather then any fauour ; which makes me , with feare , and trembling , now appeere before thee .

12. But because thou art goodnesse it selfe ; and as well , the God , and Lord , of sinners , as of the iust , ( hauing all power ouer both ; and art very desirous of the good , and saluation of all thy subiects , being infinitly mercifull ; and can'st forgiue , more in an instant , then I haue donne , or euer canne commit ) with a most humble and submissiue heart , yea , with shame , and confusion , I doe come to thee , o most mercifull , and great God of glory ; being a grieuous sinner , yet desirous to amend my life , and neuer more offend thy diuine Maiesty ; wherefore I humbly beseech thee , not to cast me from thy presence , but giue me audience my deere God , and incline thy eares and heart , my gracious King vnto my words , and heare what I shall say : for I will not despaire , but confide in thy mercy and goodnesse , and doe humbly begg of thee to grant me thy grace , that I may truly open my heart , and make the cause of my soul knowen vnto thee .

13. These or the like words of your owne , you may vse ; Then read in some pious booke , or call to mynd , the matter which you red before , and did prepare , and intend to speake of , so possessing your selfe of the quality of the businesse by reading ; which is the second part of prayer .

14. Then beginne the third , which is Meditation ; by which you doe consider that matter or subiect , with all its circumstances , and conueniences , as how it was , is , or may be , for your spirituall good , and profit ; what , and how great a benefit it is , to you ; or you may get thereby , and what obligation it doth cast vppon you . As for example , suppose that the matter read of , and you are to consider , or meditat vppon , is , how Christ our Sauiour being stript naked by the Iewes , is fast bound to a pillar , most pittifully whipt , his sacred flesh torne with many heauy lashes , and his whole body , blody all ouer ; this you frame in your mynd ; and him in this case placed before the eyes of your soul , adore , saying quietly and slowly in your heart ; who is this so pittifully tormented and torne ? this is my Sweet Iesus , whom the Iewes did seeke to put to death .

15. O Iesu art not thou the sonne of the Eternall Father ? art not thou the glory of the Angells , the ioy of heauen , the louer of mankind , and the innocent lambe , who came to saue thy people , and take away the sinns of the world ? art not thou o my Iesu , as well God as man ? how come's it then , that thou art thus abused and tormented by cursed sinners , the wicked Iewes ?

16. Looke on him in that pittifull case , with a tender heart and a compassionat eye , and rest in that sweet aspect , without more words , as long as you canne ; for so , you may be easily moued to some deuotion , inward feeling , or pious affection ; in which you may remaine , repose , and delight your soul , with that spirituall gust , vntill your affection begin to decay ; and if you may spend the whol● tyme of prayer , in that view , and swee● affection , doe not discourse , but rest in that repose ;

17. For the end , for which we meditar , is , to moue the will , to some good affection ; which once had ; meditation , or discourse is needelesse , and will rather hinder , then profit the soul ; which remayning in any pious affection doth spend the tyme very profitably .

18. But if you be not moued , or the affection groweth cold ; go on with your meditation or discourse thus ; O Lord how spitefully are they striuing , who shall abuse thee most , strike the greatest stroke and put thee to most torment and paine ? and , consider that when they haue rested a while they begin againe , as it were in your presence ; and what opprobrious and iniurious words they speake vnto him , laying , heauy lashes , on euery syde ; and not as much as one , to fauour him , or take compassion vppon him ; then lookeing at him ; rest in that sight , as is formerly said , ( without forceing your head , or heart : for all violence or force , in this sort of prayer , doth hinder the spirituall profit , and hurreth the bodily health , ) and if in this , you get no feeling , or your deuotion , or affection ( if any you had ) doth decay , suppose that our Sauiour desolat , all alone , among that wicked crew , is lookeing after an eye vppon you , with teares trickling : downe . Then addresse your speech vnto him , saying .

19. O my deere Lord , I see thee forsaken , by thy Apostles ; and left to the cruelty of thy bloody enemyes ; and none to attend , or comfort thee ; In what , my deere Iesu , canne I serue thee ? it grieues me , to see thee ( who art the beauty of heauen ) in that desolat and wofull case ; I will my God , remaine heere , and will not part from thee ; that , at least , I may be partaker of thy inward griefe , if I cannot be of thy outward paine ; I wish my God that I could be some content or comfort vnto thee , who art the only comfort of my soul ;

20. These or the like words , may be inwardly said , very feelingly , not rashly , nor hastely ; but slowly and attentiuely ; that the substance , of what is conceaued , or said ; like water into a spunge , may soake into the inward depth of the soul ; which will cause her , with great alacrity of spirit , to continue long in prayer ; or it interrupted , to returne willingly to it againe ; which is of great importance ;

21. I must confesse , that the content , which in meditation of his Holy passion , is often had , is very great : but am sory , that so few , haue a feeling of it , by reason they doe not vse this sort of prayer ; nor try how sweet our Lord is , to all that through loue doe come vnto him . But if in what is said , you are not moued , nor find any gust ; goe forward in your discourse , saying vnto him , as yet lookeing vppon you ; my deere and louing Lord , I see thy affliction , to be great ; I beseech thee let me know , for what , or for whom do'st thou suffer those grieuous paines , and torments ? for paine and punnishment , are due deserts of sinne ; thou neither did'st , nor could'st sinne ; neither craft nor deceit was found in thee . why then , or for whom , wert thou so cruelly tormented ?

22. True it is , that thou art the Sauiour Ioan. 1. v. 47. of the world , who wert long expected ; and art come to saue thy people from sinne and Sathan ; thou art the innocent Math. 1. v. 29 Ioan. 1. v. 29. lambe , which takerh away the sinns of the world , as holy Baptist said , so that thou cam●st to saue my soul ; but o Lord what meane this thy paine and punnishment ? I deserued punnishment ; and not thou ; but I see , that what I could endure , were no satisfaction for my sinns , being of infinit malice , deseruing infinit punnishment : therefore , to set me free , from all ; thou ha'st taken the punnishment on thy selfe ( through loue ) which proceeding from thee , and offered vnto thy heauenly Father , is of infinit value and satisfaction ; and thus thy painfull suffering is for me .

23. O life of my soul , what am I ? or what is there in me , worthy of thy loue ? that thou , the Sonne of God , and Lord of heauen and earth , should'st so suffer for me ? O purity of the Angells , my sinns , haue put thee to that paine ; my sinns haue so tormented thee ; by that great punnishment , and thy painfull wounds , I see how hatefull to thy heauenly Father , my sinns are ; who so seuerely doth punnish them in thee , his only , and deerly beloued sonne ; O cursed Caitiffe , o wicked wretch , that I am : who haue so sinned ; woe is me , who liued to see thee my God , for my foul offences , in that pittifull plight . O deere Iesu , what shall I doe ? what shall become of me , who haue so wickedly tormented thee ? o what shall I doe for that louing satisfaction of thyne , made for me ? if in this , you haue any sweet gust , or feeling of sorrow , compassion , or tender affection ; rest , as is said , in it with content .

24. This donne , consider that our Sauiour by his suffering , made satisfaction to his heauenly Father for your sinns , and the great torments , which in hell yow were to suffer for them ; which is a great and speciall benefit , that ought to moue you , to take compassion vppon him , to hate sinne , doe pennance , and be very thankfull to his diuine Maiesty for his loue : in suffering for you : and consider what a great obligation to serue him , euer after with more fidelity and sincerity , he hath cast vppon you , procuring your saluation with so great paine meerely of his goodnesse and loue : without any merit or desert of thyne .

25. This well considered , and your soul well possessed , of this her obligation ; she may say with a true feeling : blessed may'st thou be my God , for all thy fauours : I doe acknowledg and confesse , this to be so great , that it doth oblige me for euer , to thy loue and seruice . O Iesu , how admirable , how excessiue great , is thy loue to me , dust and ashes , the worst of creatures , the greatest of sinners ? O vnspeakeable fauour , o vnexplicable benefit : o Lord , thy goodnesse Psal. 144. v. 9. ●s incomprehensible , and thy mercy , is truly farre beyond all thy workes . and ●hus endeth meditation : whose office is with reasons , to moue the will , to ackowledg Gods benefits , and to induce it , to loue and gtatitude .

26. For if you meditaton sinne , and that thereby you offended God , who might cast you into perpetuall torments ( as he did Lucifer and thousands more ) yet did not : what a benefit this is ? to bere with thee , and expect thy repentance and conuersion ? if the paines of hell , be considered ; how often did you deserue them , by breaking the lawes of God ? yet this punnishment was not inflicted . then when you were in sinne , and thereby the slaue of the deuil ; how many sweet inspirations , and remorses , of conscience , had you from God ? which by the benefit of his holy Sacraments , brought you to the state of grace , and freed you , from the power of Sathan ; which is no small fauour , nor donne , to many thousands , that doe rott in the filth of sinne , and will be eternally damned .

27. If you thinke of death : how often by it might you haue beene depriued of your life , and tyme of repentance ● when in sinne , you might haue perished , body and soul for euer : which by God goodnesse , and mercy , was preuented though daily many others are suddenly dead ; and God knowes , in what case : if you consider the ioyes of heauen : which you lost by sinne : and see , that it is recouered againe , and purchased for yo● , with no lesse prise : then the Precio●s Blood and death , of Christ our Sauiou●● what a high obligation , doth it cast vppon you , of some requitall of loue ? you see , how all these , and what else , you canne consider in prayer , doe plainly appeere , to be great benefits , of Almighty God ; to the knowledg and feeling vnderstanding of which ; meditation doth bring you ; and consequently , to be thankfull , to loue , and serue his diuine Maiesty , with great sincerity and fidelity . I haue written these examples briefly , to help you , the better to meditat , and know what to conclude vppon ; out of what you doe consider .

28. The next part of prayer in order , is thanks giuing ; for when you perceaue ( by what you haue meditated ) that you receaued a benefit , from God ; stand it not with reason that you should not only acknowledg the fauour ; but also giue him thanks , in the best words , and expressions you are able , or canne make your thankfull mynd knowen ? which may be thus donne ; o Lord , my God , the true louer , and most faithfull frend , of my foul ; when , or how shall I be thankfull vnto thee for all thy gracious fauours , and gifts ? and for this particular benefit , bestowed , and donne vnto me poore sinner , wholy vnworthy of thy loue ? O my deere Iesu , how shall I requite this thy tender affection ? o how shall I serue thee ? or wherein canne I please thee ? Oh how shall I praise thee being what I am ? o how shall I honour thee , my God , who ha'st so highly exprest thy loue , and desyre of my saluation , in this great benefit ? O most louing creatour , how neere and deere to thy sweet heart , thy creature is ▪ rest in this , ( as is said ) if you canne ; looking on him with a reuerentiall and louing affection .

29. Then to conclude say , o most amiable Iesu , this expression of thy loue , doth wound my heart , it is sufficient to draw vnto thy loue , all the hearts of the children of Adam ▪ And for my part , I wish my deere and louing Lord , that my heart were wholy inflamed with the fire of thy diuine loue ; that I might neuer rest from praising and louing thee , and being thankfull for thy suffering thus for me , what my wicked sinns iustly deserued ?

30. Therefore I beseech all the creatures of heauen and earth , in my behalfe to be thankfull vnto thee , and praise thee my God for all eternity . O comfort of my soul , deere Iesu , I wish I had as many hearts burning with more then Seraphicall loue , as there euer were creatures , are , shall , or canne be ; all which , I would most willingly employ , in louing , praising , and giuing thankes vnto thee , for this thy louing benefit . O supreame goodnesse , true life of my life , thou art the treasure of heauen , and thy merits doe infinitly exceede all loue and praise of thy creatures ; therefore I humbly pray , that thy owne goodnesse , and all thy other attributes and perfections , in my behalfe , may praise thee , and be thankfull to thy sweetselfe for euer and euer . thus endeth thanksgiuing .

31. Oblation ( which is the next part ) followeth consequently , consisting in this , that the party who receaued a benefit , would in what he could , not only in word and affection , as in thanksgiuing but likewise , in worke and deede , requite with some gift , the loue of their benefactour or frend ; for a gratefull mynd , is neuer content , to be thankfull in words only , ( as many wordlings doe ) but it allwayes thinkes and considers , in what manner , seruice , or gift , to requite the benefit or fauour donne ; which may be thus exprest .

32. O most louing Lord , and Sauiour deere , who through thy goodnesse and loue , without any merit or desert of myne , ha'st endured those iniuryes , and painefull lashes , rather then I should eternally perish ; though I haue not those desired hearts and tongues , to employ in giuing thee endlesse thankes and praise ; and to be thine for euer ; yet I offer vnto thee , my good will and affection , and likewise my heart and soul , with true sincetity , in vnion of the loue and affection , with which all that are in heauen , and earth doe truly loue , serue and praise thee ; yea , and my body and soul , and all the powers of both : I doe willingly and heartely consigne vnto thee o most louing and bountifull Iesu . to be only employed in thy loue and seruice euer heereafter though I should suffer death it selfe thereby .

33. O deere loue the ioy of my heart and soul ; I doe also offer vnto thee a firme purpose , and resolution , for thy loue , to abhorre , and mortify in my selfe , what soeuer I shall know to be displeasing vnto thee ; but chiefly this vice , and passion ( name it ) which I am inclined to ; and with the assistance of thy holy grace , had rather dye and be torne in pieces , then once giue way to it ; or offend thy diuine Maiesty in that , or any other thing what soeuer . and to this end , I doe resolue to take on my selfe , some pennances ; and in particular , this weeke to fast one day , or more , on bread and beere , and to discipline my selfe once , euery weeke , for this moneth , and exercise my selfe in this vertue , ( name it ) which is contrary to my passion , or vice ; by makeing dayly , some acts therof ; that with some token of gratitude though it be but very litle , I may shew my willingnesse to requite thy loue .

34. For I doe know my God , that good resolutions and vertuous acts , are gratefull vnto thee , and of high esteeme in thy sight , much more being well performed . But obserue that no pennances must be vsed , ( notwithstanding your resolution ) without the aduise , or leaue of your Ghostly Father , or spirituall directour , by whom you must be guided ; for he represents the person of , God , to allow of , or not , what you resolue vppon , to doe for his loue and sake . and thus endeth oblation .

35. Now followeth the last part which is properly called prayer , that is , Petition , for by this , we begg , and aske , as being poore and needy , of that great God , rich , and powerfull King , ( whom we certainly belieue canne , and will grant our desire ) to helpe , and relieue vs in our necessityes , and bestow what we are in want of as thus , My omnipotent and most bountifull Lord , most mercifull and gracious King , ( whose hands are allwayes open to the needy , and whose willingnesse to assist the distressed , is greater , then their desyre to be relieued , and without whom we are , and canne doe , nothing ; ) experience hath made me to know my owne weaknesse , frailty , and vnconstancy in any good ; for I often fayled in performing vertuous and godly resolutions , formerly made , for the amendment of my life ; which causeth me humbly , to confesse , that of my selfe , I am truly nothing , and canne doe no good ; Therefore my God , take compassion on me , leaue me not vnto my selfe , grant me thy Holy Grace , to be constant in my good purposes ; otherwise I shall fall , and slyde away , like water , whose steps are not perceaued ; my resolution will fall to nothing , and I shall be as if I were not ; hauing nothing whereby to subsist .

36. I am poore o Lord , and thou art rich , to all that will come vnto thee ; I am in great want , and doe stand in neede of the assistance of thy Holy Grace , being what I am , which makes me o most bountifull , benigne , and Gracious king , heere prostrat to adore thee with body and foul , in the presence of thy holy Angells , and of all thy creatures , acknowledging that thou art all powerfull , creatour of all things , independent of any , and all depending of thee . all goodnesse , is from thy goodnesse ; all power , from thy power ; all beauty , from thy beauty ; all wealth from thy wealth ; all loue from thy loue ; all grace from thy mercy ; and to conclude , without thee my God we are meerely nothing .

37. Therefore I most humbly beseech thee , and earnestly begg , for thy goodnesse and mercy , that thou wilt commiserat my case , and as thou ha'st graciously inspired , those good purposes , and godly resolutions , ( for they are from thee , and not from me ) so thou wilt be mercifully pleased , to grant and giue me , the particular assistance of thy Holy grace , that I may be thereby enabled , to amend my life , and through thy true loue , to execute , and performe , what I haue now purposed to doe for thy sake ; and principally to ouercome my euil inclinations , and vtterly abandon and forsake this vice of ( A ) by which I doe most offend thy diuine Maiesty , that heereafter all my thoughts words and deedes , may be highly , and purely to thy honour , glory , endlesse praise , and my soul's saluation . Amen .

38. If in this you find your selfe moued to any pious affection , rest sweetly in it as in the other partes ; then pray for the soules in Purgatory , the Holy Catholicke Church , conuersion of sinners , extirpation of heresy , your parents , frends , benefactours , and other necessityes commended to your prayers , or what else you please ; then commend your selfe , and all the rest , to the Blessed Virgin Mary , and other saints as your deuotion serues ; heartely desiring their assistance , intercession , and protection . And so you end the last part , saying the Antiphon of our lady .

39. O Holy Mother of God , vnder thy protection we seeke our safety , despise not our petitions in our necessityes ; but from all danger , O Glorious and Blessed Virgin , allwayes deliuer vs.

▪ . Pray for vs , o Holy Mother of God.

▪ . That we may be made worthy , of the promises of Christ .

Let vs pray .

40. O Lord God omnipotent , through the holy merits of the B. Virgin Mary , I most humbly pray , that thou wilt grant vnto me , what I haue desyred of thee , and giue me grace , to performe in deede , those good purposes which I haue offered vnto thee , and dayly to increase in vertue and sanctity of lyfe . Amen .

41 , Obserue that you are nor tyed to those words in the parts of prayer , layd downe ; but you may vse what words , God shall inspire , or such as you shall find come soonest , and with most facility to your mynd .

THE III. CHAPTER . Profitable aduises concerning the vse of Prayer .

1. FIrst you must be carefull , to obserue and keepe a certaine hour , for prayer , morning and euening ; which you must neuer omit ; but on very great necessity . our Holy Mother S. Teresa , euen in her iorneyes , trauailing from one place , to an other , did keepe silence , and caused her compagnions , to doe the same , when the hour of prayer came ; commending themselues the best they could to God ; and to that purpose she carryed a litle bell and an hour-glasse with her , as she went ;

2. Be not dismayed if soone you cannot gaine a facility in praying ; for belieue it , the tyme will quickly come , and it will not be long , before you taste the sweetnesse thereof ; none canne be perfect the first day in any trade ; ryme will perfect all ; this makes men labour with patience , in winter , expecting the fruite of summer .

3. Make no great account of distractions , and idle thoughts , which many are troubled with in prayer , when they are not voluntary , but you doe your best endeauour , to cast them of , when you take notice of them ; for your resisting of them , is very meritorious ; though you did nothing else ; because , to haue these thoughts , or be without them , is not in our power ; but when they come ; to accept of , and intertaine , or resist , and reiect them ; that is in our power ; no man canne haue good thoughts , or be with out euil thoughts , when he please : but the one comes from God , and the other● from the enemy ; who doth vse to multiply them , in tyme of prayer ; to vex vs , breede a disgust in vs , and that thereby , we may conceaue it , a thing very trouble some , and in a manner vnpossible to be acquired ; that at last we showld omit it , all together . this is his ayme , for he well knowes , that by this prayer , we doe dayly secure our selues , more and more from him , and his wyles ; and drawe neerer and neerer , to God ; which he cannot endure , and would hinder , if he could . and beleeue it , your tyme is well spent , though you did , but put of these thoughts , the whole hour of prayer ; for in this , you fight for gods cause .

4. When you find your selfe , so distracted , that you canne hardly think vppon any good thing ; suppose in your mynd , that you are cause thereof ; and therefore , with profound humility , prostrat before his diuine Maiesty , examin your conscience , and likely you may find , that you committed some small sinns , or not prepared your selfe for prayer ; or not performed your good purposes ; or not answered some holy inspirations ; and if you find none of these ; at least acknowledg it , to be a iust punnishment , for the sinns of your life past ; and that you are truly , vnworthy of any consolation , or heauenly visitation , being such , and so vngratfull a sinner ; and that you are more then well delt with all , to be admitted to his holy presence . for this humility doth highly please his diuine Maiesty , and doth often moue him , instantly to giue vnto the humble soules , great comforts , benefits , and graces .

5. Commonly you must vse all the partes of prayer , in order ; vntill you be well practised in them ; by reason , in tyme of aridity , when you canne haue no gust in one part , you may passe to an other ; and so without trouble or loathsomnesse , you may spend the tyme of prayer , if not with content and comfort ; yet with profit . For as it s said in the begining , these partes of prayer , are placed before the soul , as so many diuersityes of meates , that if in one she get no gust , she may take of an other , and so tasting of each , it is like , she may get content and satisfaction , in some of them , please her pallat , and sweetly refresh her selfe , after her long labour taken , in discoursing ; seeking to find that spirituall foode . and be sure to spend more tyme , in the affectiue partes ( which are the three last ) then in the three first , which are only preparatiue or dispositiue ; but as is sayd , if in any part you be moued to some pious affection , remaine in it , without inward words , lookeing on the obiect , and affecting it , as long as you canne ; though it be in the very first : for God giues this feeling , perhaps in the begining , other tymes , in the middle ; and some tymes , in the very last : but whensoeuer it is giuen , esteeme it very much , giuing hearty thankes : take sufficiently of it , and be carefull , that your affection through too much feruour , doe not drowne , or ouersway the vnderstanding ; for when it is vehement , with too great sorrow , or ioy of spirit ; doe not force or forward it ; for that will stifle or choake the spirit , but either sweetly rest in it ; or diuert your mynd , on some other pious obiect ; for this , as cold water cast into a boyling pot , will asswage or qualify , that litle pot of your heart , which is ready to runne ouer , with the too great heat , of the fire of loue , which the Holy Ghost , hath left burning in your soul ; and experience teacheth . ( as is formerly said ) that all violence , or force , hurteth the body hindreth the soul's spirituall profit , and causeth her , to feare , and loath to go to prayer ; by reason of the paine she is put to , in that forcing . For faine she would enioy totally what she loues ; and she forceth her selfe to this , which cannot in this life be had , by all our endeauours possible ; for it is not in our power , but must come by gods holy gift , when he please .

6. Also , if you be in any great aridity , or drinesse of Spirit , doe not force your selfe ; but in your desolation , with humility , acknowledg , your selfe vnworthy of any fauour , by reason it depends of the good pleasure of his diuine Maiesty , and it s beyond our reach , to haue those comforts , and feelings ; and esteeme it a speciall fauour , ( as truly it is ) to be admitted to his holy presence , on any tearmes to treat with him concerning , your reconciliation , and saluation ; hauing so often formerly offended , and wronged him : and giue him , very hearty thankes , for this fauour and benefit ; this is the true way , and must be obserued .

7. If through , weaknesse , frailty , or negligence , you fall , or fayle in the performance of your good purposes , or commit some small sinns , or imperfections ; be not impatient with your selfe , for this afflicteth many , troubleth the mynd , disturbeth , dismayeth , and deiecteth the soul , makes her forsake prayer , and keepes her from going on heartely in the seruice of God ; a discontented and vnquiet mynd cannot pray well ; Therefore in such occasions , let not your passion sway , but with all submission go to his diuine Maiesty ( who is more a louing Father , then a rigourous iudg : ) confesse your frailty , and disability , of which he is very sensible ; and well knowes our weaknesse , and will haue vs to vnderstand and acknowledg it ; and that we , of our selues canne doe nothing , but must diffide altogether in our forces ; and place our whole trust and confidence in his omnipotent goodnesse ; who will giue vs the victory ouer our selues , if we be perseuerant in our holy exercises , and his seruice ; and not doubt of his assistance and help : for he is so good , that seing your fidelity , and desyre to please him , he cannot but reward it abundantly , though he differ's it for a while : Children learning to goe , doe get many falls , by reason of their weaknesse ; yet crying to the nourse , with her help , they allwayes rise againe : euen so , you are but a suckling , as yet , learning to goe in the way of vertue , and perhaps , you get many falls ; then cry to God , your good nourse , and with his holy assistance and grace ; you may rise againe as often ? vntill at length , you may goe with out feare , or any great danger .

8. It will also comfort you much ; in these aridityes , desolations , and temptations , to remember , and call to mynd , how our Sauiour was sorely tempted , and had very many crosses , inuiting vs , to carry our crosse , and follow him ; for he who doth not carry his crosse and follow Math. 10. v. 38. Luc. 14. v. 27. me , ( said he ) is not worthy of me ; that is , to be my disciple , or gaine my loue , and the fauours which I am wont to bestow on my true seruants ; The way of the crosse is the Kings high way ( as they say ) to glory , and the crosse , is the liuery of Christ our Sauiour ; and by this , his true seruants , are knowen , from the seruants of Sathan , and the louers of the world ; who for human pollicy doe dissemble , and stop their passion , without merit ; and others , will not endure any trouble , or crosse , for vertue , or the loue of God , or human respect ; but must haue their humour , though it be but to fre● in passion , and chafe them selues , with regeing words , and reuenging thoughts ; to their ruin and vndoing ; but in the way of the crosse , the seruants of God euer did , and still doe follow him , to his kingdome of endlesse felicity ?

9. Consider their liues and deathes ; which is able to encourage thee , to go forward with great content , and hope to ouercome all difficultyes , and to accept with patience , all crosses , and afflictions , that shall occurre ; as tokens of loue , sent vnto you , by his diuine Maiesty , for , whom he loueth , he chastiseth ; moreouer he knowes best what is conuenient Heb. 12. v. 6 Apoc. 3. v. 19. and fitting for euery one ; and therefore he giues to some , sensible deuotion , with many sweet teares in prayer , because they are weake spirits , and must be fed with those sweet milksops of consolations ; otherwise they would not goe to prayer ; others like hyrelings , goe to prayer , in expectation of a reward , of some comforts and consolations , which now and then they felt in prayer , and this doth forward them in the practise of vertue ; more then the loue of vertue ; to others God giues consolations , and crosses , with seuerall temptations , by turnes ; this , to try and harden them , and that to comfort and encourage them ; least with the trouble and dislicultyes , of temptations , they should re●urne to the flesh pots of Egipt ; that is , the pleasures of this world , which once they did forsake , and so loose all .

10. Others for a long tyme , haue nothing to feede vppon , but the hard crusts of temptations , aridityes , and desolations ; yet they go on , very heartely ; for they doe not value , nor much esteeme those sensible deuotions and consolations ; neither will they serue , for hyre ; but as louing children , serue their heauenly Father , to please him , by reason it is his businesse and will ; and like faithfull subiects and true champions , serue their King , ready on their owne cost , to vndergoe any labour , or seruice whatsoeuer , to shew their loyalty and since●e affection to his diuine Maiesty , whose honour and loue , they esteeme more , then all the consolations and troubles that they may haue in this world ; this is the life of saints , which we mus● imitat if we desyre vertue and true perfection ; these rather kneele in prayer , with aridity , resisting stoutly distractions , idle , and vaine cogitations , then for want of consolations , depart from prayer , or not go to it , as many doe ; for they seeke not their owne ease , and content but to doe the will of God ; knowi●g full well , that the scope of all their exercises , is , to honour and serue God through loue ; and that true deuotion doth consist in a prompt and ready will to please God in all things ; and conforme our will , to his , happen what may : and commonly , they that from the begining , goe on this way ; in the end , they haue many celestiall comforts , visions , and reuelations .

11. Lastly when prayer is ended , do● not suddenly diuert your mynd , or apply it to outward affaires , but sitting , standing , or walking reflect carefully , on what you did in prayer , call to mynd the benefit , thought vppon , the good resolutions , and purposes you made , for ●he amendment of your life , and better seruing of God euer after : and what in particular you intended to doe in requi●all of that benefit , and his loue towards you ; for generall resolutions doe bring litle profit ; therefore what you purposed in particular to doe , be carefull , to put it in execution ; and to haue somwhat about you , to make you mindfull of it : as a few stones of beades to hang where you most vsually put your hands , that ●ouching them , you may call to mynd , what you intended , and ought to doe , for the loue of God ; and in this , you must be more exact , sincere , and punctuall , because you past your word , to God ; then you would haue beene with any King , or Prince , if you had promised to doe somwhat for them , with whom , you would not dare , nor presume , to breake your word , though it should cost you your life and estate .

12. This reflecting , on what was donne in prayer , is of great importance for your spirituall profit : because we are very apt to forget those spirituall things , chiefly beginers , ( for this to them doe most belong ) , who are easily allured , and carryed away , by what is more pleasing to our sensuality , which as yet is not mortifyed , but very powerfull in vs. It will be very profitable to you , to read these aduises often .

THE IV. CHAPTER . Instructions for those that cannot discourse and therefore in prayer haue no content .

1. SOme there are , that cannot discourse nor frame similitudes n●● reasons , to helpe themselues in prayer , and therefore are often in aridity , not knowing what to doe . it will be good for these , to read often , the former aduises ; they may also , encourag themselues by the examples of others , that were gods great seruants , and suffered in their beginings , many difficultyes and great aridity , in prayer ; as our holy Mother S. Teresia , who in her life sayes that for eighteene yeares , she had no spirituall consolation , neither could she discourse ; but did helpe her selfe with good bookes , and pictures , when she went to prayer ; also the venerable Father , Iohn of Iesus Maria , though a most learned man , and one of the most eminent that ●ere in his tyme in matters of Spirit ( as ●is writings doe testify ) yet in all his li●e , he neuer had one consolation in pra●er ; but his sanctity was not therefore , ●he lesse , yea , rather , much more ; and this grace he had , that what afflicted person The bodyes of S. Teresa and the V. fi : are vncorrupted . ●ame vnto him for aduise , he allwayes ●arted much comforted , and ioyed in ●pirit ; the vncorruption of both their bodyes , doe well shew their purity and sanctity ; this called to mynd , will be a com●ort to the afflicted , in aridity .

2. When they goe to prayer , though ●●ey doe nothing else but think that ●od is within them , and euery where ●out them , ( without framing any simi●tude ) and to renewe this thought of●n , making some act of reuerence , ado●tion , and respect to so high a maiesty ; ●f contrition , for hauing offended so ●reat a God ; of humility , as being vn●orthy , to be in his holy presence , ●rough the foulnesse of their sinns ; of ●ankes , for his benefits , or of loue , and ●aise , for his goodnesse , and mercy ; will ●e very acceptable to God ; and thus they ●ay passe the whole tyme of prayer wit●out tediousnesse ;

3. At other tymes , they may say these or the like words ; My God , I did not come hither , to please my selfe , nor to haue other consolations , then to please thee ; nor to doe my will , but thyne ; if then , it be thy will , not to comfort me at present ; but leaue me in aridity , I will with thankes content my selfe , and for thy loue , kneele heerein thy holy presence , so I may therein doe thee , some small seruice , which I hope my God , thou wil● gratfully accept of , seing that I am vnprofitable for more . Moreouer , when they cannot recollect themselues , it will help to haue a deuout picture , or image before them , of our Sauiour , or some Saint ; that looking on it , their thoughts may be employed , in the mistery there represented ; or this , or that thing donne by that Saint to please God ; this will not only help recollection , but also moue to deuotion , sweet teares , and a desyre to follow and and imitat their example .

4. It will also at other tymes , help recollection , to haue some deuout booke ( as our Holy Mother had going to prayer , ) wherein to read , as often , as they s● them selues carryed away with man● thoughts ; by reason they cannot discourse , and then to shut the booke and thin● vppon what they read ; that so they may be inwardly employed vntill God of his goodnesse , seing their diligent care , to please him , may either visit them , with his holy grace , and giue them a feeling of his inward presence , for their comfort ; or leaue them , in their aridity , and troublesome thoughts , for their greater merit whiles they stoutly resist them . for they fight for him .

5. It may likewise much auaile in prayer , when they know not what to doe , to runne ouer the life of our Sauiour , in a generall manner , from his infancy till his passion and death , only to keepe the mynd employed in good thoughts ; and it is like that in some one part , they may haue a feeling of their , sinns , of his loue , or some other good affection .

6. It will be also to good purpose , when they are troubled with many vaine cogitations ; to think and consider that God only is so powerfull , that with a word , he created the whole world ; that he is also , infinitly wise , in creating many admirable , rare varietyes of creatures ; and that he is vnspeakably prouident , ordering and disposing , ruling , and gouerning all with such great harmony and conueniency that it surpasseth all vnderstanding then to thinke on his greatnesse , goodnesse , mercy , maiesty , and glory ; also of his great loue , to mankind , more then to the highest Angells ; for he neuer did for them what he did for vs. thus to spend the tyme ; going from one point to an other , will keepe one from idle thoughts ; and delight the mynd in good ones , till prayer be ended . and if you canne rest in any of them , offer your selfe to his diuine Maiesty , and shew a willingnesse and readinesse to please , and serue him , if you knew how , o● wherein .

7. Moreouer our Holy Mother S. Terea appoints a very good employment for a soul in this case ; which she thus describes ; You must compare your soul to a young gentlewoman who is to be preferred to a husband ; for first , she considers what his parents are , and what calling , and estate they are of ; then she must know , what her husband is to haue out of that estate for their present maintenance ; also what condition and naturall disposition the young man is of , with whom she is to be , during life ; and whether she may conforme her disposition to his . that with quietnesse and content , they may liue together .

8. The soul is the gentlewoman , to be espoused to Christ our Sauiour . she then may consider who his parents are , what calling , and estate they are of , and what thereof shall come thers share ; his father is the king of heauen and earth , he is supreame Emperour of the world . he has a most vast estate ; for all things belongs to him and he loues his sonne so deerely , and tenderly that at present he has put him in possession , and made him Lord of his whole estate , to rule and dispose of all , as he shall think fi●● : and as for his naturall disposition he is so gracious , affable , beautifull , and amiable , that none canne be more . to conclude , there is nothing in him , but goodnesse ; he is voyd of passion , but full of vertue , and therefore his heauenly Father , must haue his spouse to be of the like condition or at least not vicious ; but humble , louing and affable .

9. Then consider , whether you may attaine to this so great a preferment ? what may hinder it , and by what may you obtaine it , being of so great importance for your aduancement ? an immortifyed and proud spirit , hinders it ; for God cannot endure them ; a humble and louing soul , is his choyse ; who then should not striue to be such a one , to purchase so great a good , and a happinesse which is eternall ; a sweeter louer cannot be , a better kingdome or greater wealth there is none ; more content and ioy may not be , then to be his spouse , and liue with him , in endlesse felicity ; thrise happy are they , who come to this blessed preferment ; in this delightfull consideration , the whole tyme of prayer , may be sweetly spent . and as neere as they canne , all the partes of prayer must be vsed in their order .

10. It may serue well likewise , to say mentally some deuout prayers , chiefly the Pater noster , Aue , and creede , with great attention ; considering , briefely , what the meaning of this petition , or of what you say , may be ; as ; what is vnderstood by ( our Father ) then you are to consider the condition or property of a good Father ; and how louing and good a Father God is to you , that you as his child may loue and serue him in all obedience ; and so of the rest : with this you may passe the tyme very profitably . Yet obserue , that you must not commonly giue way to your imagination to runne vppon many things , but for the most part vppon one matter , or point of some mistery ; by reason the soul will gaine an euil custome thereby , and be hardly well setled , or recollected in any wise ; which is a great obstacle to contemplation , to which we tend in prayer .

11. For you must vnderstand that all the remedyes heere written , are only to be vsed in necessity , and in tyme of great aridity , and distractions ; or when one cannot by reason of the want of discourse , settle in any one thing : and therefore these remedyes , are to be applied , to keepe the mynd so employed in tyme of prayer , that distractions may haue no place ; so that the soul by the vse and custome of godly thoughts and the very powers and senses , will take such content in that inward recollection ; that of them selues , they will fall into it , in tyme of prayer ; for the inward content and sweetnesse , proceeding from the knowledg of truth , and spirituall obiects , will allure them farre more forcibly then any outward things ; many seruants of God , were so inwardly with their powers and senses employed , that outwardly they made litle vse of them ; and that only for necessity , or charity ; of these were S. Bernard , our Holy Mother Teresa , and others ; but howsoeuer humility , loue and perseuerance will gaine all ; for where loue is , it cannot be idle , and they who loue most ; will labour most , for their beloued . the desyres of such as cannot helpe them selues with discourse in prayer , are often great and many , to serue and please God , whom they loue ; but wanting discourse , and vexed with . idle distracted thoughts , which they are continually resisting , they must suffer much , to passe the tyme , in some recollection ; and in this they shew their loue , and doubtlesse their merits and reward are great ;

13. For he is scarse worthy of thankes , that goeth often to prayer , when he canne passe the tyme with a sweet and pleasing discourse , by which he may be easily moued to good affections , wherein he may be so contented that the very content and ioy of mynd , may keepe him recollected : but the other goes to prayer , with feare , and as to a torture , yea with great repugnance , the poore soul , loathing in a manner those difficultyes and troubles , which she is wont to suffer in prayer ; yet for his sake , whom she loueth , more then her selfe , she will not omitt her prayer ; therefore his diuine Maiesty seing her fidelity and perseuerance , at length taketh compassion on her , and bringeth her to contemplation , and perhaps to quiet prayer , wherein she needes no discourse , but with a sweet repose of all the powers and senses , doe rest with vnspeakable ioy in the loue of her beloued ; whom then she perceaueth feelingly present in the inward of her very heart and substance ; and this ioy is so excessiue great , that she esteemes all her labours , more then sufficiently rewarded , though , they were as many againe .

14. It is to be noted , that these soules must endeauour to keepe great purity of conscience , and often to frequent the Holy Sacraments of confession , and communion ; and it well be very necessary for them to be practised in making acts of all vertues , but chiefly , of humility , contrition , patience , obedience , conformity to gods will ; and charity ; by reason , in tyme of aridity these will supply the defect of discourse and inflame the soul with loue , and godly desyres , and cause her not feele the tyme passing , and at the end of prayer leaue her with content : if you please you may vse at those tymes such iaculatory prayers as these :

15. My God thou know'st my disability and ignorance in all that is good , and that of my selfe I cannot haue as 2. Cor. 3. v. 4. much os one good thought , but all must come from thee ; direct and teach me o Lord allwayes to desyre to serue and please thee , and in all things , to fullfill thy holy will .

16. Thy delight my God , is to be Prou. 8. v. 31. with vs , grant I beseech thee that I may take delight to be in company and conuersation with thee .

17. O my life , deere Iesu , when , or where canne I be better , then with thee ? or when , or where o my only good , canne it be well with me , to be without thee ?

18. O most louing and amiable Iesu , thou ha'st no good , by being with me ; but all my wealth and health , my comfort and only good , is to be with thee ; by whom all goodnesse and blessings comes to me ;

19. Thou ha'st o Sweet Iesu , suffered much for loue of me ; why should not I suffer somewhat , for loue of thee ? therefore I will kneele heere though comfortlesse , to please thee my God.

20. O my Gracious Lord , thou ha'st endured many iniuryes and affronts for my sake , o why my God should not I , ( who deserued all abuses , and punnishments for hauing offended thee , ) ioyfully for thy loue , in requitall , accept of all iniuryes and wrongs , so I may but in somewhat pleasure thee ▪

21. O my deere Iesu , I will heereafter , be no more myne , but wholy thyne ; in sicknesse , and in health ; in pouerty and in wealth ; in temptations and consolations , doe what thou wilt , and as thou wilt , with me ; my will shall be allwayes thyne , and what shall happen , shall be welcome vnto me , for loue of thee . Sweet Iesu grant me this . Amen .

THE FIFTH CHAPTER . Of the Purgatiue life , or way of beginners , and chiefely of the first degree .

1. IN the former chapters , you haue seene , what an excellent thing mentall prayer is , and how to meditat , vsing all the partes thereof : by an orderly method : now it rests , to know , what they must doe , that are desirous of true perfection ; which with God's grace in the following chapters , and this , you shall vnderstand ;

2. A man that intend's to make a garden for his pleasure , of a plot of ground , ouer growen with euil weedes ; putteth on a resolution , ( cost what it may ) to finish this worke , and bring it to perfection . out of this resolution he beginns to digg the ground , very deepely , and turne it carefully ouer and ouer and to take away the weedes and rootes , least they should grow againe ; this donne , he breakes the clods , of earth , gathereth together the rootes , weedes , stones , and other rubbish , with his rake ; and then they being in one heape , he casteth them all out of the garden plot ; after this he begins to frame , and square it , sowe good seedes ; set sweet heatbs , and odoriferous flowers ; and plant it with faire plesant trees ; watering them all daily vntill they be well rooted : and then his greatest care is to keepe it cleane , and cut of the least weede , that shall appeere ; by which diligence and industry , the garden at le●ngth comes to perfection ; and the owner , taketh great content and pleasure , to walke therein , and is much comforted with the beauty and sweet odours of those flowers and hearbes ; he makes nosegayes and gathers now and then , of the friute , and bestoweth of them , on his neighbours , that they may partake of the pleasure and benefit of his garden .

3. In like manner the soul of a man ( who liued in the world , according to his owne will , and the desyres of nature , is like vnto this garden plot , ouer growen with the euil weedes of vice , bad customes , vnmortified passions , and disordered appetites . If therefore you intend to goe on in this holy exercise of prayer , and bring your soul to vertue , and true perfection ; you must make a firme and solid resolution , ( cost what it may ) to apply all your desyres , labours , actions , endeauours inward and outward , to that end only ; so that the scope of all your intentions must be , the acquisition of perfection ; and what shall appeere contrary to this , to abhorre and reiect , as an absolute euil , and impediment to your greatest felicity , and happinesse .

4. This being so , the garden plot , to wit your soul , must be purged from all the euil weedes which she hath , as her euil habits , inclinations , and passions , as is formerly said ; and then , the sweet and pleasant flowers of all vertues there set and sorted , will make the most pleasant and delightfull garden that canne be imagined .

5. But how must this plot be purged ? I say by being deeply digged , that is , by a serious consideration , a diligent and exact examination of your life past , in thought word and deede , commissions , omissions , euil aduise and example .

6. It will help your memory much to examen first from yeare to yeare since you had the vse of reason . for example , where you were , or dwelled , being very young , what company and conuersation you vsed . what schooles , exercises , o● employment , you were kept vnto ; th●● examining from the first tyme you thi●ke you had the vse of reason , till the present yeare , wherein you liue ; for this may bring you to remember things , which perhaps would neuer come into your mynd , or you thought were no sinns , though truly they were , and not confessed , either through , ignorance , negligence , feare , or bashfullnesse being young , ( and therefore it imports much that euery Christian being of ripe yeares , once in his life , should make a generall confession with a good and learned Ghostly Father , for it will rid them of , and preuent , many dangerous scruples , which may happen , and the deuil is apt to suggest , at the hour of death ; then runne ouer the ten commandements , the seauen deadly sinns , the preceps of the Church , and your other obligations , according to your state of life , as is said in the first part ; afterwards , examen to what sinns you were most inclined , in tymes past ; and by what meanes , and motiues , you did commonly fall into them ; and whether of frailty , set purpose or malice , ( that is , wittingly and willingly ) you did commit them ; and what propension , to them , or amendment you now find in your selfe ; also what sorrow you haue for so offending God , and what hatred you haue , to all sinne ; and whether that sorrow and hatred , be for the loue of God , ( if any you haue ) whom you ought to loue with all your heart and soul ; or for feare of his rigorous iudgment , and the paines of hell which are allotted for sinners .

7. Likewise examen what veniall sinns , you doe dayly most offend God in , and whether your conscience , doth reprehend you , when you commit them ; or you carelesly passe them ouer , makeing no account of them ; as in discourse , to tell some light lyes for pastime , or ornament of the story ; for it is an euil token , if you haue no remorse of your veniall sinns , being they displease so high a God , and doe dispose a man to fall into deadly sinns ; and therefore carefully to be shunned .

8. Then consider how vnmortified your passions and senses , your inclinations and affections , your proper will and iudgment , and all other your sinfull wayes ; were and are ; for this examination must be more exactly donne , then that which they doe , who are in the world , ( that intend only to saue their soules , confessing the greatest , or mortall sinns , not making any account of the rest , ) by reason these , aspire to higher glory in heauen , and consequently to greater purity , and perfection , heere on earth ; and therefore they must examen the least imperfections , as being impediments to so great a good , which they pretend , and intend to gaine .

9. So that euery corner of this soul being so carefully digged , and turned ouer and ouer , and all the rootes , weedes , and euiles committed , gathered together , in your memory , by a good generall confession , to an vnderstanding prudent Ghostly Father , must be cast out of this garden plot , which then may be framed and squared into a faire and pleasant garden , for the comportment and delight , of your heauenly spouse and your selfe .

10. But it must be ordered by the good instruction of your Ghostly Father , Superiour , or spirituall directour ; to whom you must be exactly obedient , not trusting litle or much to your owne sufficiency , or wit in those exercises , or documents which he shall appoint ; but with all humility leaue your selfe to be disposed of , as God shall inspire him , to direct you in all , that tend to your spirituall good ; and the acquiring of that perfection , to which by Gods grace , you resolue and intend to attaine ; and with great submission prostrat before that great god of all goodnesse , humbly desyre that he will be pleased to giue you , his poore and vnworthy seruant , a feeling knowledg of all such things , as may hinder , and forward you , in this way of perfection ;

11. For the vnderstanding being illuminated , the will is easily affected ; therefore King Dauid desyred this gift of knowledg from God ; giue me o Lord sayd he , vnderstanding , and I shall learne thy 118. Ps. v. 73. commandements , that is , I shall obserue thy commandements ; which we must allwayes desyre ; this is the path of beginners , and the purgatiue way , in which their soules are cleansed from the filth of sinne ; This way Ezechias walked , Esa. 38. v. 15. who sayd , I will call to mynd before thee all my yeares in the bitternesse of my soul ; as if he said , with a sorrowfull repentant heart , I will examen all my life , and call to mynd my sinns , ( by which o Lord , I offended thee , and deserued thy wrath and indignation ) and confesse them vnto thee , that thou mayst forgiue them all , according to thy mercy : thus he digged his garden .

12. The Blessed Prophet King Daui● walked the same way , saying , I will confesse vnro thee o Lord all my vniustices , against me , as if he said , O Lord , I Ps. 31. v. 5. know , I haue sinned , I will examen my whole life , and then , considering my many offences , ( by which I deserued thy displeasure ) will confesse them all , vnto thee ; and when he had humbly confessed his sinns ; he was forgiuen them ; therefore he said , and thou hast forgiuen the impiety of my sinns , because with a sorrowfull heart I did acknowledg and confesse them ; and , said he , according to the measure , Ps. 33. v. 19. and multitude of the sorrowes of my heart , for hauing offended thee ; thy consolations haue comforted and ioyed my soul ;

13. For Dauid did not only cast out of the garden of his soul , his great sinns ; but also he got vp commonly at midnight , to confesse vnto God ; and did sweepe cleane his spirit , from the smalest weedes and faults , that he found in it , as he himselfe confesseth in the 76. psalme .

14. In this manner ( by a due examination 76. Ps. v. 7. of our life ; with sorrow , in the bitternesse of our heart , by a penitent confession , casting all the rubbish , and filthred of sinne , out of our soul ; and then with vigilancy , and care not only in day , but also at midnight to sweepe away the least imperfections , by confessing , and sorrowing for the smalest faults the plot of our soul , is purged from all euil rootes , weedes , and other rubbish ; and then she is ioyed much in her purity ; and consequently , gods consolations will there abound . this is the first stepp or degree of the purgatiue life , ascending to perfection .

THE VI. CHAPTER . How this garden of the soul , must be squared , and made fit , to be sowen and set with seedes and flowers .

1. THis is the second degree , to witt ; that the soul be so squared and ordered , that she may be preserued from euil weedes ; and made fit , to receaue good seedes , hearbes , and flowers ; The blessed Prophet King Dauid , who gaue vs , a patterne , or example of the first degree , in himselfe ; now giueth vs , the method of the second ; for nothing canne moue the heart of man , to forsake euil , and embrase good more then the consideration of the benefit of the one , and the hurt of the other . Therefore he sayd , 76. Ps v. 6. Eternall yeares I kept in mynd . as if he sayd , least I should fall back to sinne againe , I haue considered , what eternity is ; and that Eternall ioyes , are prepared for the iust ; and eternall torments in hell , for the wicked , and which of these shall fall to my lot , at the hour of my death , I know not ; for the panges and paines of death are great , and what they will moue me to , is vncertaine , and the rigour and seuerity of god's iudgment , is such ; that he will haue vs to account for the least idle word , thought , and deede ; this causeth me to carry in mynd , and keepe before my eyes , the eternall dayes , which are allotted for all ; whether in hell or heauen , is to vs vnknowen ; Therefore I haue cause to feare , and sweepe my soul cleane , euen from the least faults , as neere as I can , with the assistance of his holy grace ; for I deserued to loose the one , and be condemned to the other .

2. But I know that god's sweet mercy , farre exceedeth the greatest rigour of his iustice , and can set me free ; but least I should forget my selfe , and fall againe ; I will allwayes bere in mynd those eternall dayes ; this very thing , as a prime preseruatiue against sinne , the holy scripture commendeth , to vs ; Remember thy Eccl. 17. v. 46. end , to witt , heauen or hell , death , iudgment and thou shalt neuer offend ; this is the promisse of the holy Ghost ; who is all powerfull , can , and will , performe it . which is a great comfort vnto vs ; thou shalt neuer offend ; heauen and earth may faile , but Gods word , will neuer saile ;

3. Yet he requires of vs , as a necessary condition ( without which , he is not tyed ) that we keepe in mynd those things , which must happen to all , at their end . Dauid then , had good cause , to keepe in mynd those eternall dayes , to preserue him , selfe , from sinne ; and keepe the garden of his soul , cleane ;

4. An other motiue he had , to be so myndfull of eternity ; because he had well considered , the vanityes , pleasure● , and delight , of this life ; and found all to be mutable , vncertaine , and transito●● ; therefore he sayd , I shall be then satisfyed , when thy glory , o Lord shall appeere , Ps. 16. v. 15. that is , in heauen .

5. An other reason , he had ; to witt , that he considered , how odious a thing , sinne is , to God ; and how seuerly he punnished sinne , from the very begining of Man , to his very tyme and person .

6 I doe not meane the paines of hell , ( to which Lucifer , and all his confederat Angells were cast , with thousands more ; for one only sinne ) but temporall punnishments mentioned in the Holy Scripture for our instruction ; As the bannishment of Adam , and Eua , out of Gen. 3. v. ●3 . & 24. Paradise , the drowning of the whole world , and all creatures , in the flood of Noe , except the few which were in the Gen. 7. v. 21. 22. 23 ▪ arck ; for god repented that he created man , their iniquityes were so odious vnto him ; and therefore in his wrath he destroyed them all .

7. Also the fearfull punnishment of the Cittyes of Sodome and Gomorra Gen. 19. v. 24. which by fire from heauen were burnt , and man wife , child , and all things what soeuer , yea and the very walls consumed to dust , that there remayned not the shadow of a citty , or any dwelling ; likewise the most dredfull plagues of Egipt , the Exod. 7. 8. 9 , 10. very reading of which , in holy writ , is sufficient to terrify , the strongest , and stoutest heart .

8. Moreouer , the firy serpents sent by God , vppon the children of Israell , which Num. 21. v. 6 deuoured a great multitude of the people . And in the sedition of Core , Dathan , and Abiron , how in the presence of all the children of Israell , with their tents goods , wiues , children , and adherents Nu. 16 v 22. which were many thousands , the earth suddenly opening , were all ; deuoured and fire proceeding from God , consumed two hundred and fifty more , that were offering incense for them ; and as the scripture sayth , the cry of them descending to hell aliue , was so great and lamentable , that the people that were appointed by God , to be present , and to take example by their punnishment , fled and ranne away , with feare to be inuolued in the same pitt .

9. These and many more Dauid considered , which caused him so to feare sinne ; for if God doth thus seuerely punnish sinne in this world , what will not he doe in the other ? the way then to preserue vs from it , is , to be myndfull of our end ; so that the meditations fit for beginners must be of the vanity , vncertainty and transitorinesse of this world , and all the pleasures thereof ; also of the hurt of sinne ; of the dredfull hour of death ; of the seuerity of God's iudgment ; the eternity of the great ioyes of heauen ; and fearefull paines of hell ; and with this blessed King to keepe those eternall dayes , allwayes in mynd ;

10. But your principall and most common meditations , must be of the life , Passion , and death of our Lord and Sauiour , Christ Iesus : for the former matter , moueth more to feare , but this , more to loue ; and in this , you shall not only , in a more perfect manner , obserue and vnderstand the euil , and hurt of sinne , and how odious , it is , to God the Father , ( whereas he punnished our sinns , so seuerely , and with that cruelty , if it might be so said , in the tender and most delicat body , of his owne only , and most deerly beloued sonne ; as the like was neuer seene ) but also as in a looking-glasse , you shall see your life past , and present ; and how litle they agree , with the life of Christ , or a good Christian ; whose life ought to be , the imitation of Christ .

11 , His life was humble ; thyne , proud ; his , pure ; thine , foul ; his , poore and needy ; thyne , prodigall and wanton ; his , myld and patient , thyne , rash and passionat ; his , resigned and conformable to Gods will , and lawes ; thyne , stubborne , and disobedient in all ; his , modest and graue ; thyne , light and idle , his , spent in long fasting , and praying ; thyne in gluttonous eating , drinking , and pampering thy flesh , and in vaine and foolish pratling and talking : his , in contempt of himselfe , and the vanityes of this world ; thyne , in selfloue , proper interest . and a greedy affection , to the pleasures , and transitory shadowes of this life .

12. To conclude in a word ; ponder well his great loue to God , and his neighbours , ( as his coming from heauen , and suffering what , and as he did for vs , doth well declare ) and thy litle loue to him , ( whom thou oughtst to loue aboue all , ) and lesse to thy neighbours , whom thou should'st loue as thy selfe , as God commandeth . Consider also the austere liues , of the Holy Saints , and their great pennances , for their sinns ; that thou may'st not only euer after flye sinne , and bere a hatred to it , being to thee so hurtfull , and to God so odious ; but also doe some pennances for thy offences ; that thy life may be reformed , thy oblations and prayers , more acceptable to his diuin. Maiesty , and his wrath sooner appeased ; Ps. 101. v. 10. holy Dauid said , I haue eaten ashe● licte bread , and mingled my drinke with teares , and humbled my soul , with fasting . so that after a good confession , this is the next step forward to perfection .

THE VII . CHAPTER . How to sow and plant this garden , and bring it , to the third degree .

1. THe soul , which is this garden plot , being by that good confession , so purged , and made pure and cleane ; and by those good and pious meditations , and other holy exercises , appointed by the directour or Ghostly Father , squared setled and ordered must now be ; sowen with good seedes , and set with good plants ;

2. But perhaps you may demand , what are the seedes and plants , and where may they be had ? to this I answere , that godly desyres , and pious affections , are the seedes , and all sort of vertues , are the plants ; and both are had in the faire garden of prayer , where you may walke freely , passe the tyme sweetly , and with great content parting , bring thence as many as you please , without feare of any ; as for example , when you are in prayer , and with your vnderstanding haue perused and considered how many and great the paines of hell are , and that they are appointed for the eternall punnishment of sinners , by the great and powerfull Lord and King of heauen and earth , whose iudgment and sentence none can shun ; and that you often sinned against this your King , and deserued that punnishment , and to be tormented in those paines for euer , and consequently depriued of the most glorious sight of God , and the ioyfull company of his holy Saints and Angells ; if you doe not repent whiles you haue tyme in this life ; for after de●th , there is nothing but saluation or damnation in hell ; whence there is no redemption ;

3. Out of this consideration , you conclude thus ; I am in danger , and in need : of Gods infinit mercy ; o what shall become of me for all eternity ? hence you conceaue a wholsome feare , a hatred to sinne , ( which bring so great euil ) a sorrowfull heart , a desyre of amendment , a resolution to make a good confession , doe pennance , and neuer commit the like againe ; also a purpose to acquire vertue , to serue , please , and praise God , who did expect your conuersion with patience , giuing you tyme to repent , and grace to amend , and many other pious affections and G●dly desyres , which there are had ; with a thankfull mynd for this mercy and benefit , which was not giuen to the Angells of heauen , nor to many others , who dyed suddenly in their wickednesse :

4. Are not these good seedes , which , doe produce a godly life , and glory euerlasting ? these must be sowen and wee l watered with sweete and penitent teares , vntill they be perfected , or take good roote in the soul ; and at length , you shall receiue the ioyfull fruite and benefit of all .

5. You must heere obserue , that in prayer , some , has good desyres , but they doe not put them in execution ; that is , doe not sowe them , which makes them voyde of profit ; as a desyre to goe to confession , and not to commit this or that sinne againe ; which presently after prayer , they forget , neglect , or put of , from tyme , to tyme , and perhaps they are cut short by a sudden and vnprouided death ; for it is not sufficient , nor enough , not to doe euil , but you must doe good ; nor to forsake vice , vnlesse you labour , and endeauour to gaine vertue ; so that he who desireth to be penitent , doe pennance , become vertuous , ( as to be humble , modest , silent , and so of other vertues ) and will not endeauour to put them in practise ; will doe himselfe but litle good , yea much hurt , for not vsing those seedes , but neglecting to answere those good desyres , and holy inspirations , which God gaue him to vse and make profit of ; and therefore as an vnprofitable seruant he deserues punnishment .

6. But what are the plants ? and how are they set ? to which I say ; vertues , are the plants ; and must be set in this garden of the soul , by the dayly vse , and practise of their acts ; so that in tyme ; by this holy exercise , they will be brought to perfection ; for experience teacheth , that by the often drawing of letters , and the vse of writing , at last , a man writeth well ; and by the vse of spelling , and reading , a man readeth well ; and so of all arts ; for by this practise , we gaine the habits of arts ; which doe facilitat vs , in their acts ; so that by often producing vertuous acts ; a , man gaineth the habit of vertues , and becometh vertuous ▪ as by vicious acts , he becometh , and is called vicious ; so that by the good , or , euil vsage , of your inward are outward senses , you shall acquire good , or bad habits ;

7. I beseech you , call your fiue senses to an account ; which are the doores , by which all vice for the most part , entred into your soul ; and be vigilant ouer them heereafter ; that they admit no euil obiects ; least they disorder your garden , being now purged and made cleane , and is sowen with good seedes , as I suppose .

8 , For Eua only looking on the forbidden vnmortified eyes . apple , which was faire to the eye , did fancy , tooke , and eat it : and Adam by her persuasion , did the same , contrary to Gods command ; which was the cause of all our euil . Likewise Ieremy the Prophet Lam. Iere. ● . v. 51. 2. kings 11. v. 2 saith , that his eyes did betray and rob his soul , by the euil obiects that entred by them ; Also King Dauid only looking on Bethsabe , bathing her selfe , did fancy her , committed adultery , with her , and murthered her husband ; yet he did repent , and confessed his offence before God , to Nathan the Prophet ; and therefore he was forgiuen ; you see what hurt cometh to the soul by vnmortified eyes ; and immodesty .

9. Marke also , how Dauid did cleanse his garden , of this euil weede ; and set therein the plant of modesty : he did repent , confessed his sinns , and then sayd he , my God my , eyes did yeild floods of Ps 118. v. 136. Ibid. v. 27. teares , because they did not keepe thy law ; therefore o Lord , turne away , myne eyes , that they may not behold vanityes . as if he said , o Lord , by giuing too much liberty to myne eyes , I offended thy diuine Maiesty , for which I am sorry , and doe resolue neuer to doe the like againe ; but my God , giue me thy assistance and turne away myne eyes from beholding or looking on any vanitye heereafter .

10. All that , which conduceth not to deuotion , piety , the seruice and loue of God , is vanity ; which , all intending to attaine to perfection , must shun carefully . Iob who knew fullwell the hurt of Iob 31. v. 1. vnmortifyed eyes , made an agreement or bargaine with his owne eyes , that they should , not as much ; as behold a virgin , so to preuent all danger .

11. If you then did offend , by the way of your eyes , or doe intend to preuent the future danger , imitat those blessed saints , and set this faire plant of modesty , in your garden ; thus , in euery occasion , of vaine showes , ( as foolish masking , idle dancing , women's sporting and familiarity ) saying , o Lord turne away myne eyes , that they may not behold this vanity ; part the place ; and shun the occasion ; or if you cannot ; say inwardly ; these obiects my God , are but vanityes , which distract my mynd , they are snares of the deuil , to intrap my soul , I will not open myne eyes , I will not looke vppon them , least I should offend thee my God , or fall from my good resolution .

12. Farre be it from me o Lord , to place these eyes of myne which thou hast created to behold thy infinit beauty , for euer in glory , vppon these fooleryes and vanityes , which are but transitory , and doe passe away as if they were not ; to see thee o Lord , in thy glory , and Maiesty , is life euerlasting ; o Iesu , I will shut myne eyes to this world , that thou maist grant me this felicity ; giue me o most modest Iesu , this true vertue of modesty .

13. By these and the like acts with care taken , not to cast your eyes heere or there , the mastery and dominion ouer your eyes is acquired and this sweet plant of modesty , is set in your garden , and brought at length to perfection .

14. I haue seene in Collon , a certaine religious woman , of whose vertuous life I heard somwhat related ; which caused in me a desyre to see her , vppon some occasions I did obserue her very well , and consider her actions , and behauiour , which truly were very graue ; ( though she was young ) but aboue all , I did admire her modesty , and the composition of her eyes , which were so stedfast and setled , that I could neuer see the apple or ball of either of her eyes ; which did edify , and comfort me much ; true it is that whosoeuer has supernaturall prayer , or a continuall inward presence of God , can hardly moue their eyes , by reason of the inward attention , and settlement ; this plant of modesty , was well set , came to perfection , and was an ornament to her , and is a comfort to others , who by her example may be animated and encouraged to imitat so rare a patterne ; nothing is difficult to a willing and louing mynd ; for the vse and practise of any thing , be it neuer so difficult , maketh it easy at last ; as we see in all trades .

15. As concerning your tongue proceede in the same manner ; that the vertue of silence , may be set , as modesty is . For when you haue considered that you often offended God , by euil woords , and idle speaches , ( as lying cursing , swering , detraction , wanton discourses , to your Vnmortified tongues . owne hurt , and the euil example and scandall of others ) you must resolue not to speake , but when meere necessity , or vrgent charity shall force you to it . for as the Scripture sayth , he that vseth many words ; hurteth his owne soul ; and he that is in considerat in his speaches , shall find euil thereby ; because as in an other place it is said , in many words and Eccl. 20. v. 8. much talke sinne cannot be wanting ; which is the greatest of euils ,

16. To shun therefore this euil , and to Prou. 13. v. 3. Prou. 10. v. 19 Ps 148. v. 3. gaine , the vertue of silence , say with holy Dauid , put o Lord a garde vnto my mouth , and a doore of circunstance , vnto my lipps , to wit , that nothing , may come thence , offensiue to thee ; or my neighbour ; but all my words may be first maturely considered , before they be pronounced ; you may say likewise ; o my deere Iesu , the true master , and patterne of all vertue , thou being falsly accused , and extreamly wronged , and abused ; wert silent not opening thy mouth ; or excusing thy selfe , ( which thou mightest well haue donne ) though by the Iudg much pressed to make answere for thy selfe , yet did'st not , for our instruction and example ; therefore my God , I will be silent heereafter , to those of this world , though I be abused , and falsly accused ; farre be it from me , my God , to employ my tongue , which thou ha'st ordayned to sing forth thy endlesse praises ; in speaking of vaine and idle things , O my deere Iesu , when I shall haue the greatest occasions , and find my selfe most forward to speake , then will I be most silent , for loue of thee , and the gaining of this blessed vertue .

17. O louing Iesu , I will flye company , and shun all occasions , and retyre my selfe into the solitude , to be silent to the world , and not speake to any , but for obedience , or my spirituall profit ; o Lord grant me , that my whole conuersation may be in heauen , and of heauenly things ; open thou o Lord my lipps in Ps ●0 . v ●● . thy Holy Praise ; and shut them fast , to all others ; Grant me o deere Iesu , this Holy Vertue of silence ; o Iesu if at any tyme I shall fayle in silence , I will punnish my selfe , by some mortification , as one tyme to fast , an other tyme to take a discipline , that I may through thy grace the sooner gaine this blessed vertue of silence ; these or the like you may dayly practise , that this plant may be set and well rooted in your soul .

18. Also when you haue considered , that you offended God , by eating and drinking , on fasting dayes ; or tooke prohibited meats ; or vsed excesse in any of both , and how Adam eating the forbidden Gluttony . Gen. 3. v. 23. Lucke 16. v. 22. Iudith . 13. v. 10. fruite offended God , and was banished from Paradise ; the rich glutton went to hell , but staruing Lazarus , to heauen . Holofernus in his drunknes , lost his life , and head , but Iudith fasting free'd her people from ruine , and put their enemyes to flight . and that Christ our Sauiour fasted forty dayes , and seuerall other tymes , and in his greatest extremity hanging on the crosse , and thirsting Math. 27. v. 48. vehemently , had no other liquour , or refreshment giuen him , but most bitter gall and vineger ; you must resolue absolutly , not to affect meat , nor drinke , but for meere necessity ; neither must you exceede in quantity nor quality ; nor desyre daynty or toothsome meates , sawces , or gust in eating and drinking ; but a moderat satisfaction , of indifferent meat and drinck , for nature's sustentation , reiecting super fluityes , and daintyes , which cause delectation .

19. You may dayly to this purpose of gaining the vertue of temperance , say these or the like acts ; O my sweet and louing Iesu , thou hast fasted long and often , for loue of me ; and I by excesse in eating and drinking , haue often offended thee ; I will heerafter rather dye , then doe the like againe , for loue of thee : farre be it from me o Lord , to feede daintily , thou being fed with vineger and gall ; I will seeke no gust in meat ; seing thy sawce to be no other ; O most temperat Iesu , Math. 4. v. 2. thou did'st fast forty dayes for , my sinns , and the loue of me ; and I would not endure one day's fasting , nor passe ouer one drouth , for my sinns , or the loue of thee ; I will therefore heerafter chastice my body , by fasting , and temperat eating and drinking , for loue of thee ; o most amiable Iesu , heereafter I will mortify my taste , and seeke no sawces with my meat ; I will not giue my selfe content in taking as much as one graine of salt , to please my gust , for thy sake : o my louing Iesu , if in eating , I shall fancy one morsell , or bit , more then an other ; that , I will leaue , and take the worst , for loue of thee ; o my deere Lord , I will seeke no meat , nor drinke to please my taste , vntill , I eat with thee , of that heauenly banquet , which thou ha'st prepared for thy true frends , in thy kingdome of endlesse glory ; thus your plant of temperance is set , and brought to groth in due tyme.

20. Now goe forward , and consider Vnmortified eares . how you offended God , in hearing ; as giuing eare to detraction , idle talke , and conuersation , wanton songes , bookes treating of vnciuill and dishonest things ; then cry God heartely mercy , and say , o Lord , shut myne eares , that I may not heare heereafter , but what shall be to thy honour and praise , and the good of my soul ; farre , be it from me , my God , to apply my eares ( which thou ha'st giuen me to heare thy holy words , and those celestiall praises , which are song to thee in heauen , to the vaine and idle talke of this transitory world ; O louing Iesu , I will neuer giue eare , to heare my neighbour ill spoaken of heerafter . I will hedg vp myne eares , o Lord , Eccli. 28. v. 28. from hearing the talke and lyes of this world , that I may heare thy canticles in Syon , and celestiall Ierusalem ; Giue me grace o Lord , to withdraw my selfe from all occasions , of hearing what may be offensiue vnto thee , hurtfull vnto me , and scandalous to others ; so that when you are in occasions of hearing what is not good ; you may say , ( if it be among your familiars ) we shall answere before God , for these things , let vs speake of God ; it is not fitting I should heare my neighbour ill spoaken of ; for I would not be glad , my neighbour should giue eare to heare me ill spoaken of , if you cannot conueniently hinder their speaches , then in your mynd , turne to God , who is within you , and make the former acts , or the like , withdrawing your attention , from what they say ; to God , to whom inwardly you speake .

21. Proceede in the same manner with Vnmortifyed desyres . your smelling , and touching , and with your passions , and desyres of nature ; for we are so guien to loue our selues and our proper commodityes , that vnlesse we bridle our appetites , they will vndoe vs ; therefore when you find , that nature is not content , to want her commodityes , say .

22. O my Iesu , why should I seeke my ease and content so much ; where as thou Math. 3. v. 20 had'st not a place to put thy sacred head into ? O my soul , thy Lord and Sauiour , was borne in a stable , without any commodity , he liued in pouerty , and want ; he fasted ; lay on the earth ; and his best bed , at his end , was the hard wod of the crosse , whereon he lay naked , in the cold of winter , I must haue all plenty , and no want : all commodity , and no sufferance ? Farre be this from me : for I am not better then my master who suffered for me .

23. In like manner you must proceede The passion of anger ▪ in mortifying your passions , some tyme , one , then , an other ; as thus , I am cholerick and hasty ; o my Iesu what will it avayle me , to giue way to my passion ? why should I be angry ? whom doe I hurt thereby , but my selfe ? I alter my body , hurt my health , trouble my mynd , displease and discontent my neighbour , and offend thee my God. therefore I will neuer be angry more ; I will neuer giue way to may passion : I will be meeke and patient ; I will take abuses and iniuryes in good part , rather then offend thee by anger : for I shall thereby procure thy wrath and anger , against me ; who can'st punnish me , and cast me into hell . O most patient Iesu , with inuincible patience thou did'st endure not only iniuryes , and reproches ; but also cruell torments , and death it selfe on the crosse , I will imitat thee heereafter in this holy vertue ; Sweet Iesu grant me so to doe , for loue of thee , rather then for feare of punnishment ,

24. Consider also that you offended in pride , vaine glory , and proper estimation , Pride . and that God doth resist , and will humble the proud , and exalt the humble ; therefore Lucifer was cast to hell , for his pride ; but the Blessed Virgin Esa. 14 v. 13. & 14. Luc. 1. v. 3. Math. 11. v. 29. Mother of God , for her humility was regarded and exalted aboue all creatures , in heauen , to the highest glory ; and is , and will be called therefore blessed , by all generations ; learne of me , our Sauiour said ; because I am myld , and humble in heart ; follow then so good a master , and say ; most humble Iesu , thou did'st humble and submit thy selfe to all , yea to the ignominious death of the crosse ; I will therefore humble my selfe to all and esteeme my selfe worsse then all ; o most humble reedemer of the world , I will neuer giue way to pride , or vaine glory heerafter ; I am nothing , my God , of my selfe ; for , thence I came , and thither I shall returne againe , if thou shalt be so pleased ; of what then can I boast , or be proud ? o my deere Lord , I am so base , and made my selfe so vile , and vnworthy , that I am not fit for any other , then to be the compagnions of the vgly deuils , being a wicked sinner , and to be tormented by , and with them in hell fire for euer , if thy mercy doth not free me thence ; how then shall I be proud , or of what vaine glorious ; or what can I esteeme my selfe to be ; but miserable and wretched ? O most humble Iesu , my good conceit , or well esteeming of my selfe , maketh me noe more , nor better , then I am in thy sight , who seest the secrets of all hearts ; if my soul be foul , in thy sight , my vaine thought , maketh me not cleane ; and deere soul , remember that your taking pride of your beauty , or other talents , or thinking your selfe , to be worthy of esteeme , or to be deuout , or good , addeth no vertue nor perfection to your soul , but rather robbeth God , of his honour and praise , from whom , if any good you haue , you did receaue it ; and to whom therefore , the honour , esteeme , thankes , and praise , is only due , and not to you ; for you are but dust and ashes , meat for wormes , a meere nothing ;

25. In like manner , consider how willfull Disobedience , or Wilfulnes . you haue beene , and how repugnant to the commands and will of God , and the good admonitions and aduise of frends , and Ghostly Fathers ; and that such are truly libertines , that walke the broade and large way , which our Sauiour in the gospell saith , leadeth to perdition Math. 7. v. 13. & 14. and hell ; for narrow is the path to heauen , that is , the way of pennance and mortification , in which few doe walke ; and therefore so few are saued , and so many damned , as there are . Therefore say ; o my Iesu , I will submit heereafter my , proper iudgment , and will , to all , for loue of thee ; I will esteeme the iudgment , and aduise of others , in matters of vertue , and the good of my soul ; better then my owne , and will be ruled by them . O my deere Iesu , thou wert allwayes resigned to the will of thy heauenly Father ; I will therefore heereafter , be in all things , resigned vnto thee ; thy will be done of me , my God , not myne ; send whar crosses , temptations , or siknesses , thou wilt , vppon me ; I will accept of them willingly , as from thee , for my good ; o Iesu , grant me to be for euer conformable vnto thee , and to my Superiours , and Ghostly Fathers , for loue of thee , for thou ha'st appointed them in thy place , ouer me ;

26. To conclude ; if any foul motion , Note . or suggestion shall trouble or molest you ; be not grieued in mynd , and doe not afflict your soul , but suddenly , and sweetly ( when you perceaue it , ) diuert your imagination , and cast the eyes of your soul , on the bleeding wounds of your deere Lord , and Sauiour , Christ Iesus ; and say , o my Sweet Iesu , thy holy body and flesh , is so tormented , and torne for the pleasures and delectations of my wicked flesh , and shall I offend in this , and put thee to the same torment againe ? For thy Apostle saith , that he Heb. 6. v. 6. who sinneth , doth Crucify the againe ; farre be this from me , my God ; I doe choose rather to endure all torments yea , death it selfe , then once consent to this . Short is the pleasure , but eternall the paine and punnishment ; O Iesu I will preferre thy loue , before all the pleasures of this world , and the foul delights , of my corrupt flesh . I doe abhorre thee , o Sathan , and all thy vnpure suggestions .

27. And if you see , that so beholding our Sauiours wounds , you are not freed ; you may cast your thoughts on the firy flames of hell , which many doe suffer there , for that sinne ; and say , O Who would endure willingly those cruell flames for euer , for a momentall pleasure ? o Lord , my God , send me all the torments of this life , rather then come thither .

28. At other tymes , you may lift your eyes to heauen , and thinke on the endlesse ioy , delight , and glory , which many doe there possesse , for abhorring sinne , and the pleasures of this life : and keepe the eyes of your soul fixed on these obiects , as long as you can possibly ; for that will cause you forget the foul representation , by reason our naturall powers , are moued by the representation of things , which are in our imagination , so that if the imagination be employed about any obiect seriously ; it maketh her forget other obiects which troubled the soul ;

29. And obserue this well ; that if you find a naturall pronesse in your selfe to that sinne , or did in your dayes formerly offend , in it ; when you are in prayer , and doe consider your sinns past ; neuer enter into any particular consideration of the circumstances of this vice ; as how , or in what manner you offended ? or how wickedly , on small occasions , you offended God , in that sinne ? thinking by aggrauating the sinne , and circumstances , to moue your selfe , to more contrition , and greater hatred , to that vice . doe it not , for the deuil is cunning , and when you thinke to moue your selfe ( by representing the horrour of those foul acts past , ) to hatred of them , and more piety , he will moue you to carnality , hauing that occasion , and well knowing your naturall disposition , and inclination to it ; therefore though you had sinned euer so much , in that Kind ; call no particulars to mynd ; but in a round and generall way humble your selfe before God , and acknowledg that you offended in that sinne ; make acts of contrition , desyre pardon , and passe it ouer so . and if by that very generall memory of it , you find your selfe neuer so litle inclined , as is said ; instantly diuert your imagination , on some other obiect .

30. So , to conclude if any passion or sense , moue you to the least imperfection , forthwith , you must suppresse it , and make some vertuous acts , to encourag you the better to ouercome it ; and thus , this garden is sowed and planted by continuall godly thoughts , and practise of vertuous acts .

THE VIII . CHAPTER . Wherein the whole substance of the purgatiue life doth consist .

1. A Man that in any faculty , art , or trade , knoweth not where with , or in what particular , to being ; will neuer know well , how to go forward . Therefore I place heere the degrees by which you may proceede in order , according to what hitherto is said in this part ;

2. The first is , Renunciation , the second , Renunciation . Math. 19. v. 11. abstraction , the third , Introuersion , the fourth and last Abnegation . You know that our Sauiour gaue this document of renuntiation vnto vs , in the gospell , when the wealthy youngman came vnto him , and demanded how he should gaine the kingdome of heauen , our Sauiour answered , keepe and obserue the commandements ; the young man replyed , that he allwayes did so : to which our Sauiour said ; if thou wilt then be perfect ; goe and sell all that thou ha'st , and follow me ; as if he said , if thou intend to liue a good secular life , and gaine heauen afterward , it is sufficient to obserue the commandements ; But if thou do'st intend to gaine perfection , and attaine to very high and great glory after this life ; thou must first and before all things , forsake all that thou ha'st , in this world ; and then follow me ; how ? by abstraction , that is , not only betakeing Abstraction . himselfe from the pleasures , wealth , honours , familiarityes and frendships of the world , and all that are in it ; but also from the affection , which he had , or hath to any of those , as not to permit his mynd runne vppon any of them , though neuer so neere or deere vnto him ; nor to be solicitous , for his parents , and what concerne them , but to pray for them , and no more ;

3. For now he is like to a man , that is taken in the high way , robbed of his pursse , and left tyed , with seuerall cords , by the robbers , and at length , by degrees hauing by strugling and great labour vntyed himselfe , got loose and free from all , and so did saue himselfe . this soul in the high way to hir country . which is heauen , is taken by the world , the flesh , and the deuil , they ty hit fast , by so many affections to this and that , thing ; this ●or that vice , and perhaps robbed of all grace ; but now , by much strugling with herselfe , and great labour , she ouercometh all , and by renunciation , and abstraction , fre'eth herselfe , and is laid at ●iberty , and gott home to her owne house ; which is donne by the third degree , Introuersion : for by this , she ( all other Introuersion . cares set in obliuion , ) getts within her selfe in prayer , where she begins , to consider and examine all things of her life , and finding so many euils , and the danger she doth stand in , of eternall damnation ( if God whom she offended , be not in some King satisfied , and his wrath , which she by sinne deserued , appeased ) she becomes sorrowfull , repents , doe's pennance hate's sinne , frequent's the Sacraments , implore's Gods fauour , and mercy , maketh strong resolutions , to dye , rather then offend God againe ; and to abhorre in her selfe , all that were the occasion , or cause of her offending God ; this is donne by the last degree , Abnegation , Abnegation by which she doth for goe and renounce euery thing , that may giue content to her nature ; hence she is in war●e with her selfe , now mortifying her outward senses , then one passion , then in other , now breaking her will , in one thing ; submitting her proper iudgme●t , in an other ; then taking away one e●il custome , then an other ; one tyme fasting long , an other , watching long in prayer : when you desyre much to sit , then to stand , when you desyre to sleepe , except your tyme appointed , stand with your hands stretched for thin a crosse , when in prayer you desyre to lean , for ease ; the● kneele vpright , when you sit , incline no● forward ; nor for commodity put you back against any thing ; when you a● dry or thirsty , and desyrous to drinke● abstaine till your due hour ; ad to , these ▪ disciplines , haircloth , and such other mortifications ; as your Ghostly Father o● directour shall appoint . Thus the soul begins to put her inward house or common wealth in good order ; which doth consist in a peace and subiection of all senses , powers , appetites , and passions .

4. In fine a beginner must be an open enemy to himselfe , neither sparing nor fauourning him selfe in any thing what soeuer , vntill he acquire the vpper hand , and mastery ouer himselfe , and make his body , senses , powers , and passions , subiect to the spirit , and he must fight faithfully , neuer yealding for fauour or frendship , any rest , or conniuance to his body , senses , or desyres of nature , for content , gust , delectation , tendernesse , proper estimation , or honour ; but like to the true seruant of God , and champion of Christ , hold the sword of mortification , in his hand allwayes naked , ready to cut of the least motion , of any appetire , passion , or sense , inward or outward , that shall appeere to moue or stirre disorderly , or against his good resolution , and the law of God.

5. Yet I doe not say , that they who are weake of body , shall vse these bodily mortifications ; but those only , which they may doe without preiudice of their health ; as to keepe their eyes , senses , and passions , in continuall mortification , and subiection ; which with great ease may be done with out any hurt to their health : as to be silent , to be retired , to be patient , humble , and so forth : by this example , you may also well conceaue , the duty , and office of the purgatiue life .

6. You know , that a young colt , newly brought from his dame , and the company of other colts ; is wild , vnruly , and vntractable ; yet by beating , and labouring , him euery day , for a certaine tyme , i● the round , vntill he be weryed , cause●● him to feare , and leaue of flinging , casting behind , and leaping ; and at length ●● takes the bridle , though with difficulty ; and a while after , he permits the saddle to be put on ; then , to be shod ; at last , his ridder to sit vppon him ; and when he is thus mortified , and pliable ; the rider begins gently to goe with him , to stroke , and make much of him , and then to teach him , either to amble , trot fairly , or what else he please .

7. In like manner , the man who i● newly brought from the world , is as yet wild , and very vntoward , and can be brought to nothing , but by mortification , austerityes , and pennances , to feare God , and eternall damnation ; by which , he beginneth , to submit him selfe , frequent the Sacraments , endure correction , is guided by the bridle of his Ghostly Father , or his directours instruction , how harsh soeuer it be to nature , or his will ; he thus mortified in his body , passions , and senses ; his soul by inward sorrow for his sinns , and a good confession , is purified , Gods wrath appeased , his frendship acquired , grace and mercy obtayned ; and all inward , and outward , well composed , and disposed , to be taught , to goe on fairly , and sweetly , in the way of vertue ; which is the part of the illuminatiue way , being its proper office , as you shall see in the following chapters .

THE IX . CHAPTER . Of the Proficient or Illuminatiue way ;

1. NOw that you haue seene in the purgatiue way , how the soul must be mortifyed , and purified ; in this , she is to be made vnderstand , what vertue , is , that must be set in that garden , and how to bring it to growth , and preserue it , vntill it come to perfection ; which is done by the last degree ; for in the first , the soul is but animall , as is said , but in this second , she is made rationall , and in the third , spirituall ; also , in the first , she is a beginner , in this second , a proficient , in the third perfect ; likewise , in the first , she is purged , in the second , she is illuminated ; and in the third , by loue , to God vnited ;

2. You must obserue , that some , doe not consider , what it is to goe forward in due order , in the way of vertue and perfection ; but before they well know themselues , or what mortification is ; they goe on in the exercises , of this second degree , by reason whereof , theyr passions are vnmortified , their senses , not heeded , or well gouerned ; and consequently , though they vse prayer . for many yeares , they remaine with small profit , and litle vertue ;

3. Wherefore you must not presume to ascend to this second degree , vntill you be well examined ; whether you are sufficiently purged , from all affections towards the things of this world , well mottified in your senses and passions , and come to the true knowledg of your owne insufficiency , ignorance , vilenesse , basenesse , and nothing ; for this is the scope and end of all the exercises of the purgatiue life ; and then if your directour think it fir , you may goe forward to the second degree ;

4. But if you haue not your directour at hand , you may examine your selfe thus : first , whether you find in your selfe a true feeling , and knowledg , of your owne basenesse , and nothing ; and of Gods omnipotency , who alone can doe all things ; and of whom , you depend , in your being , life , and whatsoeuer else you haue ; then ; whether out of this feeling knowledg ; you esteeme your selfe nothing , and belieue that you are to be so esteemed , by all others ; and whether you find , out of this knowledg of your basenesse and nothing , a holy hatred against your selfe , for offending so great and good a God ; on whom you doe so depend : and whether thence , you would rather dye , and endure any torments then with deliberation venially offend , his diuine Maiesty ; also whether you perceaue , that seruile feare , of hell , death , and iudgment to be much decayd ; and that the meditating vppon them , is loathsome , by reason they make the soul too heauy , and pensiue ; likewise whether you find your soul ( in prayer ) incline rather , to loue , then feare ; and to consider Gods benefits , then his punnishments ; and whether you find a desyre , to gaine vertue , by the imitation of Christ our Sauiour , and a promptnesse and forwardnesse in all that belong to the seruice of God ; and a serenity , and freedome of spirit , in your exercises . by these tokens , you may vnderstand , and know that your soul is indifferently well purged , and made cleane ; and so may passe , to the second degree , or Illuminatiue way ;

5. It may be well called the illuminatiue way , by reason the darke clowds of sinne , are dispersed , and the tempestuous winds of the vnmortifyed passions , which obscured , blinded , and troubled the vnderstanding , are now appeased , ceased , and decayed , by the exercise of the first degree . euery one knowes by experience , that passion troubleth and blindeth the vnderstanding ; so that a man cannot see , or knowe well , what he saith or doth ; neither doth he proceede then , according to reason ; consider a man or woman much in loue , or in a vehement passion of anger ; and you shall find , that they are so ouercome by the passion , that often , it seemes , that they are rather beasts , then reasonable creatures ;

6. But now that the soul hath got ouer the hedg , from the foul miry way , wherin she was , into a dainty plaine , and from that winters night , to a summers day ; and that the tempestuous operations of the passions , are gon ; the vnderstanding euen in his natiue light , doth now begin more seriously to worke according to reason , and chiefly , the sunne of iustice , casting his rayes and beames , in this summers day vppon him , by which he is enlightned , so , that he plainly see 's and perfectly obserue's the great misery the poore soul was in ; and that , only , by the practise , and exercise of vertue , she can be preserued , and kept , from returning thither againe ; then by degrees , this soul encreasing in purity , by the exercise of this way or state , gaineth a facility , content , and sweetnesse in prayer , and many illuminations , and diuine illustrations , by which she is well instructed , how all that is in this world , is but vanity , and hath an end ; and that only vertue and a godly life , hath endlesse glory ; for a rewatd ; this causeth her to affect vertue , and really to set vpon 't to gaine it ;

7. But heere you must note , that though in the first degree , or purgatiue state , acts of vertues are practised , as well as in this state , yet there is very great difference betwixt the manner and motiue of both ; for in the first ; vertues are practised , not for themselues , or their worth ; but in as much as they serue for the ouercoming , mortification , or extirpation of some vice or passion ; but in this ; they are practised , desired , and loued , for their owne worth , and excellency ; which was vnknowen in the first degree , for want of that supernall light , which is had , in thi● state ; and th●refore it is well called the illuminatiue state , and the proficient ; for the soul now takeing an affection to vertue , vnderstanding its worth , with courage and alacrity of spirit , resolueth to gaine it , ( happen what may , ) by the frequent consideration and imitation of the life and vertue● of Christ our Sauiour . and so by the dayly practise , and exercise of the acts , of those holy vertues , she profiteth , and goeth from vertue , to vertue , vntill she hath gained a great profit , and treasure in the degrees of vertues , and of merit .

8. Therefore it may be well called the state of the proficient , or those that are profiting in vertue , and the spirituall life ; many other better reasons you may find in diuers authours , or bookes , written of this subiect ; but these at present , may suffice ;

9. The first exercise of this state , is , to keepe as neere as can be , a continuall presence of God , as the fundation of all the rest ; the next , is solitude , or frequent retirement from all occasions of distractions ; the third , the reading of good bookes , and vse of much prayer ; the last ; the practise of vertues , by the imitation of our Sauiour , who said ' , goe and sell Math. 19. v. 22. what thou ha'st and giue it to the poore and follow me ; that is : imitat me in my life and vertues :

10. The benefit of the presence of God , is vnspeakable , it preserueth from distractions , and causeth recollection , it disposeth a man well , and helpeth to pray with ease , and content ; it giueth courrag in difficultyes , and light to know truthes ; it edgeth on to vertue ; it moueth forcibly , to the imitation of good ; it gaineth familiarity with God , and inflameth the soul with his diuine loue .

11. Foe the soul that is in loue , thou● neuer so litle , will desyre tyme and pla● conuenient , to conferre with her bel●ued ; therefore she endeauoureth to g●● from company , and other occasions , and retyre her selfe to some solitary or priuat place ; there to reade of her beloued's vertues , and perfections , or the liues of those that loued him ; which is the ne●● degree , and then she doth begin to consider what she read ; and in this , she spendeth not a litle tyme ; that is in prayer . for the more she considers those things , th● more she is desirous to gaine them ; which is by the imitation of her beloued , an● the exercise and practise of those mo●● excellent vertues , which she hath considered and seene in him .

12. Thus , by degrees , this garden is dayly bettered , the sweet hearbs and faire flowers brought to increase ; for it is the office of this state of life , to bring the soul forward in vertue and all piety ; and with more heede and care , to preserue those plants , from the iniuryes of the wynd , and weather , as good gardeners doe ; couering with earthen pots , glasses , straw , and other things , the hearbs , flowers , and fruit , which are precious , vntill the weather grow warme , or be so temperat , that they neede noe longer ●●helter ; for the wynds of temptations of either the world , the flesh , or the deuil , who is neuer at rest , ( some tymes God so permitting ) doe blow so strong and sharply , that they penetrat to the very heart , and are able to destroy all ;

13. Therefore you must place as a wall of defence , before them , the exemplar life of our Sauiour and couer them ouer with his loue , least they should be nipt by the frost of pusillanimity , and withered with the sharpnesse of the wind ; for when a temptation cometh , and nature , with the austerity of these exercises , grow's cold in Gods seruice ; then casting your eyes vppon the exemplar life of Christ , and that great loue of his to vs , couering all his actions , ( as his humility , he being set at naught , and despised ; his patience , being with many iniuryes and reproches abused , whipt , and scurged ; and his perseuerance in suffering ; and the exercise of all vertues euen till death on the crosse ; and all for example and loue of you ) instantly you are eneouraged to endure all , follow his example , reiect all temptations , goe forward in your holy exercise , and neuer yeald to the excuses of nature , nor desyres of flesh and blood , for loue of him , who so deerely loued you ; and thus loue couereth your actions , and doth leade you on , in the way of perfection , and solid vettue ; preseruing you from danger in all occasions , and causing all your labours , not only , not to be troublesome , ( though with some contradiction of nature ) but also , to be done with facility and delight .

14. For the Passions and inclinations of nature , are indifferently well mortified , and subdued ; and therefore they doe not rise in rebellion , with any vehemency ; and if they doe , the deuil so mouing them , suddenly by acts of the contrary vertue , as with a scourge they are forced , as slaues , to be subiect , quiet , and at rest : so that the deuil perceauing such great care , and vigilancy , feareth to tempt , or moue any passion ; because he see 's those stout champions of Christ , gaine the victory , more and more , ouer them selues , and him , to his great confusion : and thereby their vertue and merit to increase , which to him is no small affliction . and on the other syde : Christ our Sauiour , considering this so great diligence , and fidelity , of his seruant , he being the true sunne of iustice doth shine ouer all the garden of this soul so graciously , that she is wholy illuminated , comforted , and with the rayes of his diuine loue , so warmed , and heat , that the flowers begin to sprout and shew themselues ; and then one may be discearned from the other ; as one , to be patience , another humility , and so of the rest ; so that the gardener finds in his soul vertues shewing themselues , and without any pride , doth acknowledg it to be so ; and that it is the speciall gift of God , to whom he doth attribute all good , praise , and thankes ; for he well knoweth , himselfe to be a meere nothing , and all together vnprofitable .

15. But now that this gardener perceaueth those faire flowers sprouting , and shewing their beauty and goodnesse , his whole mynd , runns vppon this ; and he taketh no content , nor pleasure but in walking in this garden , and delighting himselfe with the fairenesse , and sweet odours of those flowers . at one tyme he doth walke in the alley of humility ; then , in that of charity ; afterwards , in that of patience ; so visiting all ; euery weeke making choise of one vertue , in which he doth intend to exercise himselfe , that weeke ; that so , he may bring them dayly to more perfection ;

16. O How often doth he long to se● them come to their perfect growth ? o how many are his consolations and heauenly visitations , by the sweet inspirations of the Holy Ghost ? now the fame of this faire garden is come to the eares and knowledg of the Lord of the soyle , Christ Iesus ; whose delight is to be with Prou. 8 v. 31. the sonns of men ; and therefore reioyceth to find this place , and commodity , to be familiar and conuersant with them ; he often goeth thither , and taketh great content to see , and participate of the fairnesse and sweet odours of those vertuous flowers ; he admireth the great care and vigilancy , of the gardener , in keepeing this garden cleane from the least sinns , and bringing it , to so great purity , by frequent mortifications , and sincere confessions ; and you may be sure that his coming thither , is not in vaine , nor without profit to the gardener ; for at euery visit , the gardener receiueth some token of his affection ; and some perticular gift , from his diuine Maiesty ; and , by his so often coming , he causeth the gardener to be so familiar with him , that he tells him , the value and worth of those flowers , and how much he doth esteeme them ; and that he is fitting euen for their worth , to dwell in his heauenly pallace .

17. The soul perceauing this great affection of her Lord , and considering the vnspeakable happinesse , she may come vnto , by these meanes ; desyreth more and more to please him ; and now to loath the things , of this world , which are but transitory shadowes ; and to forsake vtterly all pastime , secular company , and conuersation ; her talke is wholy of spirituall things , and such as tend to her spirituall profit , and the honour and glory of God ; all that hath not this sawce with it , is more troublesome to her ; then a most bitter potion to a stomack , that taking it , cannot be at rest , vntill it be cast vpp againe ; and therefore to shun all these occasions , she betaketh her selse to more solitude and retyrement ; and when there she call's to mynd her life past , and the tyme formerly spent in pleasure , and vaine fooleryes , ( which brought no profit , but much hurt and losse , vnto her , by them hauing offended this her deere and louing Lord , who is so gracious and good , as to make such esteeme of her , being so miserable ; ) her sorrow is great , her teares many , not so much flowing from her eyes , as from the Fountaine of loue , which springs within her , and her heart through griefe and loue , is ready to burst , and annihilat it selfe .

18. Now the light is greater and she more plainly vnderstands those things of God , which may induce her to loue him in a high degree , and it maketh her heart tender , and inflames it with reciprocall loue , and a great desyre to imitat the life and perfections , of our Sauiour ; and to print them deepely , in the most intimat of her soul ; for he is the true patterne o● all perfection . it is not in the vnderstanding of any , to conceiue , nor in the eloquence of the tongue , to expresse , the comfort , and ioy of mynd , and the admirable feeling , this sweet soul , that is come so farre , hath often in prayer .

19. True it is , that she is not as yet truly and perfectly mortifyed , for it is not sufficient , to haue renounced the world , and all things else , with more perfection , and stronger resolutions , and to vse more retyrement outward and inward , and greater austerity towards your body then in the first degree ; but heere you must goe a litle higher to examine , and mortify your affections , euen in spirituall , things ; and withdraw your selfe from their sensuall delights , for as Dauid said ; Ps. 61. v. 13. if riches ( of delight ) flow vppon you , put not your heart or affection on them ; that is , goe not to prayer for the tendernesse of heart , and sweet delight , which you find in it ; neither must you the longer therefore continew in it , nor practise those vertues , by multiplying their acts dayly , for the comfort and great content you haue thereby ; but purely , for that you know , these exercises to be pleasing vnto his diuine Maiesty ; and that you desyre only to doe his pleasure , and holy will in all things ; come life , come death , come paine , come ioy , come temptation , come consolation , come aridity , and desolation , or what else may happen .

20. Goe on then with alacrity of spirit to gaine sollid vertue , that will not be cast , by any tempest to the ground , consisting in a perfect conformity , through loue , ( and not for those comforts and consolations ) to Gods Holy will ; for though the inward illuminations , comforts , and diuine visitations , be great , and many ; yet his diuine Maiesty , for our tryall and good , doth some tymes , withdraw himselfe , that the sunne shineth not , and the poore soul remaines in darknesse , not knowing what to doe , and the more she endeauoureth to haue that wonted sweetnes ( which did allure her to frequent prayer , and other exercises , ) the lesse she feeles and finds them ; so that vnlesse from the begining you labour to carry your crosse , and follow our Sauiour , as well in the painfull sweat , as in the ioyfull glory of Mount Thabor ( by not seeking these comforts , but solidly with resignation in all occurrents , to goe on stoutly in your intended way , vntill you attaine to that true perfection , which you ayme at ; that is to please , and honour God , in your exercises , rather then vse them for any commodity , content or intrest of your owne ) you may be deceiued , and voyde of true vertue .

21. For such comforts , vnder the shape and pretence of hidden sanctity , are so mingled with our spirituall proceedings , that though they may be a good meane to help vs forward , in the seruice and loue of God ; yet by reason of our selfe loue , and particular interest , which are concomitant it will be better to neglect them ; or at least not affect them ; As for example ; in prayer you find a tendernesse of heatt , sweet teares , feruour , and delight in your workes , and a great facility to ouercome any difficulty , which then might happen , by reason of the sensuall gust and ioy , which you inwardly feele ; all this not proceeding from any acquired , or infused habit or gift , or the true loue of God ; but really from that sensuall sweetnesse , which is agreeable to our nature , selfe loue , and proper interest ; which is augmented by those pleasures and delights ; and therefore we willingly doe these exercises that our sensuall content may be the more ; and thus the loue of our selues , and proper content , doth increase , and not the loue of God , or true vertue ; and yet this runns on , very hiddenly , vnder the pretence and colour of vertue , and the loue of God ; which is a great hurt and impediment to our spirituall profit , and may bring many vaine Glorious conceits , illusions , and deceits of the deuil to the soul .

22. Therefore to distinguish these two loues in your selfe , and know by which of them , you are moued to your exercises ; is that , which you must examin , and watch after ; and in all ; purify your intention , directing it , to please God in solid vertue , rather then for any content you find in those gusts , which doe moue , vs often to force our selues , to things we cannot reach vnto ; chiefly when they are from the deuil : as to make great resolutions and purposes in that present content , to doe some great pennances , as it were for Gods sake , which afterward we are not able to doe , or our nature cannot bere ; which is but a trick of Sathan , to hinder our true spirituall profit ; and by some difficulty occurring , or sicknesse , to put vs back from what we began , and intended ; which was ; with the grace of God to gaine true perfection . to preuent this danger , we must with great humility , and submision , resigne our selues wholy to God , and strip our selues naked from all affection to such spirituall gusts ; desyring ( without any proper interest ) solid vertue for it selfe , and Gods glory : and to take more content in crosses and spirituall afflictions , then in those delights which doe hinder true vertue , and nourish selfe loue and proper esteeme , being affected .

THE X. CHAPTER . Of a more spirituall and perfect mortification .

1. NOw let vs goe on in this matter of mortification to the Superiour part of the soul , for the former is in the sensitiue or inferiour part ; God is wont to giue many illuminations , a feeling knowledg of truths , and great desyres of true and solid vertues , to a soul , that doth vse to mortify her selfe , and preferre his glory , and conformity of her will , to his , before that sensuall gust or delight ; and euen in this , the soul may glut her selfe ; for the spirituall delight , which cometh with them , is without comparison farre beyond that former , and therefore requireth more vigilancy , and a mortification , and renunciation , of a higher quality and order , then all that hath beene spoaken of ; for , though those illuminations , and the content which proceede from them , be from God , and really are a very good meane , to gaine solid vertue , and vnion of our will , with the will of God , by conformity and loue ; yet if we be not carefull ; but giue way to our naturall disposition , which is inclined to embrace such illuminations , and spirituall comforts , with a great deale of inward satisfaction and content ; we shall find as in the former , our owne will , and a selfe complacence ( though hiddenly ) in them . and then the soul doth endeuour to dispose all her powers and affections to dilate themselues for augmenting those illuminations , and persuades her selfe , that they doe increase , as her desyre increaseth , and that they are grea● gifts proceeding from God , more the● were at first ; whereas there is no suc● thing , neither doe they increase , but he● greedy desyre to enioy more and more gusts , proceeding from that light and those illuminations , doth increase , which doth discouer her selfe loue and proper vnmortified affection , which she did not obserue , thinking it to be a gift from God , which is not ; and that she had some infused vertue , or gift , which did moue her so much forward , in those desyres ; whereas really , it was selfeloue , and her owne proper interest ; by which it appeeres how many deceits and errours she may easily full into .

2. And commonly when his diuine Maiesty sees the soul to esteeme this her owne complacence , more , then his loue , or conformity , with all indifferency , to his holy will ; he doth withdraw this light , and his concourse ; so that she is left in aridity , and knowe's not what to doe for want of firme and solid vertue , which attend's to nothing , but the pure will , and glory of God ; and thus selfe loue shutteth these sweet flowers , and hindereth them from sprouting fairely , and consequently , she cannot discerne the one , from the other , nor the true , from the false . But what remedy for this malady ? what cure for this sore ? what euasion , from this danger ? partly that which is formerly said , that when the soul perceiueth these feelings in her selfe , and that great light , she must not desire , to augment them ; but with submission prostrat her selfe , and with true humility euen annihilat her selfe , acknowledging her vnworthynesse and nothing , before that great Maiesty of God , and that she is wholy resolued not to pleasure her selfe in any thing , but in doing his holy will , with all indifferency ; and that by reason of her great vilenesse , and basenesse , she is vnworthy of any heauenly visitation or consolation , be it neuer so litle ; much more of those so great illuminations and comforts , of which she is very well contented to be depriued , if his maiesty shall be so pleased .

25. Thus she doth purify , her intention , reiect all selfe loue , proper complacence , and depriue her selfe willingly of Gods gifts and comforts , for God ; and not only acquire firme and solid vertue ; but also she thereby doth dispose her selfe so well , that God often by speciall influences , and purer light , doth lead her forward in the true way of perfection ; and then this errour appeareth so plainly , that the soul , admireth at Gods grea● goodnesse and bounty , to whom she referreth all praise and thankes , with great feeling , and acknowledgment , of his mercy , and fauour ; who doth daigne to incline himselfe to visit so vile and abiect a thing as she is ; and then doth offer her selfe totally to his diuine Maiesty , ready to be depriued of all comforts and gifts , what soeuer , so that she may but neuer so litle please him , and augment his glory ; and thus she is truly transformed into God more perfectly then euer before .

3. Let all spirituall soules note this well , for it will be a comfort to them in tyme of neede , and these like occasions , to know this rule , Obserue likewise , this generall rule to know selfe loue , and your proper intrest , euen in the highest contemplation , and greatest visitation of God : that , when you perceiue any of them in prayer , and that your ioy is ▪ excessiue great , and your loue to God , and desire to serue him , and be wholy vnited to his diuine maiesty , doth increase ; and suddenly you are called from that high contemplation , and sweet content with God , by obedience or charity , to doe some secular businesse , which , may be the occasion of many distractions , and a hinderance to your sweet repose ; though beneficiall to your neighbour ; if you then find a repugnance , disquietnesse , or any anxiety , to be brought from the content you were in ; or feare to loose it , by those occasions ; you may be sure , your spirit i● not mortified ; and that you haue not acquired the true abnegation of your selfe ; for heere you see , how much you are tyed to selfe content , and your spirit is not free , at liberty , nor resigned perfectly , to the will of God ; for you must leaue God , for God ; that you may more perfectly please God , in all things ; and be more deeply vnited , and by loue transformed into him , which regardeth no commodity , or discommodity , but only to please and content her beloued . all we ayme at , and wherein true vertue and perfection doth consist , is , to please God , and doe his holy will in all things ; what then should I care , whether I be in the actiue life employd , or in the contemplatiue , when ▪ I know that , to be the , will of God ? wherein can I honour God more , then in doing his will ? is it not more reasonable and perfect ; then to doe my owne will , though it be to praise God in a high degree , by reason of the content I take i● it ? the best , is allwayes to be preferred ; and so must Gods will , be in all things ; the spirit of God brings a continuall tranquility , and peace with it , to the soul ; but that anxiety is from selfe loue , and the enemy ; and therefore to be reiected ; for this selfe loue , and proper interest , are found hidden often in the most heroick acts of vertue , that may be ; euen in a desyre of martyrdome , when this desire is accompanyed with solicitude and anxiety , which in euery thing is to be obserued .

27. Moreouer , you must be carefull not to trust to your selfe , nor your owne iudgment in any thing , nor thinke that you haue your passions truly mortified , nor that you acquired any solidity in vertue , though your desyres be great ; and your inward acts of vertues , be many , and that you haue a great facility in the exercise , and doing of all things , that are to Gods honour and glory ; vntill in seuerall occasions , not so pleasing to your humour , you be well tryed , and proued ; for in the try all , the truth will appeere ; and according as you find , you may praise God for his benefits , or humbly acknowledg your frailty , and inconstancy in good , if you failed , and found not in your selfe , that mortification , which you thought you had , and ought to haue ; and aboue all , endeauour to subdue your owne will , and proper iudgment : for they like so many wormes , will neuer leaue of grating on the rootes of those vertuous flowers , be they neuer so faire ; ( if they be not very , well mortified ; ) and will neuer permit them come to perfection : be therefore humble , and vigilant ouer your selfe , and implore gods grace , and assistance , in euery thing ; without whom , as you were nothing , and are nothing , so you can doe nothing that is good , nor ouercome any vice , or passion , nor acquire any degree of vertue ; the manner how to practise the acts of vertues , and acquire them ; you haue seene in the seauenth chap. of this part ; and shall see more perfectly , in the following chapters .

6. You must also vnderstand that it much auaileth , to place before our eyes , the admirable liues , austerityes , mortifications , and rare vertues , of the great seruants , and Saints of God ; to encourrag vs , to goe forward , in these holy exercises ; for many of them , men and women , though noble , tender , and delicat , did not therefore fauour themselues , nor yeald to the desyres of flesh and blood ; but did mortify , and subdue themselues , in al● things , and occasions , for the loue o● God ; but your chiefe meditations , must be , of the passion , and vertues , of Christ our Sauiour , not as in the Purgatiue way ; for there , you consider the passion of our Sauiour , and his paines , as procured by your sinns , and that you are the cause of all his woe ; and therefore you ought to grieue for it , and doe pennance : for that you were so wicked , iniurious , and cruell against the Son of God ; but in this , you consider it , as a benefit , and a speciall fauour , and token of his loue towards vs ; for of meere loue , without any compulsion , obligation , or merit of ours , he did offer himselfe , to his heauenly Father , to suffer those torments , and make satisfaction to him for our sinns , and the eternall torments which we deserued for euer in hell fire .

7. Then we must consider the manner of his life , passion , and death ; to wit , with so great humility , patience , obedience , and other vertues ; which doe shine in him ( aboue all others ) who is the true patterne , of all vertue , and perfection : and whom we ought to imitat in these vertues , and loue him tenderly , who so deerly loued vs ;

8. Then to meditat vppon his benefits , as that of our creation of nothing , to his owne similitude , and likenesse ; and not a stone or beast ; to be borne of Catholicke parents , nourished , bred , and brought vpp , in the Church of God , and faith of Christ , and not a heathen , turke , Iew or heretick , which are out of the Church , and in the state of damnation ; ( for , as they who were out of the arck of Noe , were drowned , and none saued , but those that were within the Arck. So none can be saued , that is out of the arck of Christ , which is the Holy Catholick Roman Church , for it only is Catholick ; that is , vniuersall , or vniuersally throughout rhe world agreeing in vnity of faith , and doctrine ; and it only , from the Apostles , to this very tyme ▪ can shew 1. Cor. 11. v. 28. Ephes. 4. v. 11. its succession , in Bishops , Praelats , Pastours &c. as S. Paul writes to the Corinthians , and to the Ephesians . By it only , Churches , monasteryes , and Altars were erected , and true sacrifice offered vnto God. by it only , in all ages heresies , and heretickes were sentenced , and condemned , and whom they condemned , the whole world held , and still doe hold for hereticks ; this church therefore soe continued , Matt. 28. v. 20. and assisted by the Holy Ghost , is the firme pillar of infallible truth , as the Apostle doth affirme , which will continew 1. Timot'y 3. v. 13 to the world's end , and out of which there is no saluation ; behold I am with you all dayes till the consummation of the world , these are the words of God , which cannot be falsified ; this is that very Church , which our Sauiour , Christ Iesus built vppon a rock , which will neuer faile ; Math. 16. v. 17. and therefore he said , the gates of hell , shall not preuaile against it ; that is , all the power of hell , shall not be able to deceiue , or bring it into erroure . this is the true Church , wherein these Bishops , Prela●s , Pastours &c. were and are employed in preaching the gospell to all nations ; in the conuerting of infidells ; in the gouerning , and instructing , of the faithfull ; in the administration of Sacraments ; in this Church , and in none other , there were from the begining , sacred professed Virgins , holy confessours , and blessed Martyres ; in this Church only , God did , and still doth manifest himselfe , appeering to many of his seruants , and by them working strang Miracles , to the open view of the world , and prophesijng things to come ; in this the most learned doctours , and writers of the world were , and are , this only , is the Church vniuersally accepted of , and belieued to be holy , according to that article of the apostolicall creede , I belieue the Holy Catholick Church ; all the articles of faith are infallible truthes , and allwayes true , then it is infallibly true , and all must belieue , that there was allwayes , is , and shall be to the world's end , a holy Catholick , that is , vniuersall Church , to witt , a Society , or congregation of people through out the world , as a body vnder one head , in one and the same beliefe , or faith , giuing due adoration , and worship vnto God ; this is that Church , which was , and is visible , which in the acts is called , the Act. 19 v. 39. legitimat or lawfull ▪ Church wherein controuersies of religion must be decided ; this is the Church , to which our Sauiour bids vs complaine in like occasions , Math. 18. v. 17. and if he complayned vppon , will not heare the Church , that is , obey the sentence of the Church , let him be ( said Christ ) to thee as a Publican , and Ethnick ; Out of which words I argue thus against the denyers of the visibility and infallibility of the church . If there were not allwayes a continued , visible , and knowen church , how in difficultyes could any complaine to the church ; for expect , a determination or decision of the controuersy ? also , if the church in its decisions , and sentences in controuersies , were not infallible ; why should any be bound to obey it , vnder so great a penalty ? likewise if none be bound to obey the decree of the church , why should the disobedient , be sentenced by Christ him selfe , for a publican , and Ethnick , who commands , that euery child of the church , shall esteeme him such . So that euery one , must shun them , as excommunicated persons , with whom , we may not eat , drink , or conuerse ; by which you see how falsly , these new sectaries , and reformed gospellers , doe tax the holy Catholick Church , with fallibility , and errour . for , since Luther ( who was a member of the true Church ) as a rotten and putrified member , fell from this holy Church , the misticall body of Christ , and way of life , by his errours and disobedience , to this his mother ( for which he was sentenced , and condemned for an heretick ) and therefore according to the command of Christ is to be esteemed as a Publican and Ethnick ; his followers to collour their ill proceedings , and to defend their carnall liberty , and disobedience to the true church , they alleage , and say that the church can , and did erre ; contrary to the very word , and promisse of God ; by which they depriue themselues of all certainty of faith , church , and hope of Saluation . for if the church that was holy , and acknowledged by the whole world for true ; could , and did erre in faith according to them , their church can erre in faith , and they know not , but at this present they doe erre ; and consequently , they are not certaine of faith , church , nor Saluation . neither is this to be admired that they should erre , 1. Cor. 1. v. 10 Rom. 16. v. 17. hauing so many sects distinct , and disagreeing betwixt themselues in the very principles , and fundamentall points of faith , which the whole world takes notice of ▪ whereas there is but one God , and Eph. 4. v. ● one saith , without which , it is vnpossible to please God , as the Scripture doth declare ; ( note this well ) and without Heb. 11. v. 6. pleasing God , there is no Saluation ; so that they that are not certaine of their faith , are vncertaine of their Saluation , but we Catholicks doe confesse , and truly belieue , that our church is true , holy , and infallible , and that in this , there is true faith , and Sacraments , by which all may be saued . this being occasionally said , for your better instruction ; I will returne to the matter I spoke of before , as all this were within a parenthesis , then consider your conseruation with such great prouidence and care , your redemption as is said , with so great paine and loue , also your vocation , by baptisme , and after actuall sinne , by holy inspirations , and the blessed Sacraments of pennance , and the body of our Lord , from your wicked wayes , and sinne , to the state of grace . then the euil preuented , and good granted , with all other particular benefits , which euery one best knoweth in him selfe ;

9. Also they may often meditat , and consider the attributes and perfections of God , as that he is omnipotent , to doe what he list , and whom none can resist : immense , filling , and in himselfe including all creatures what soeuer , Eternall , without begining or end ; wise in making so many varietyes of creatures of distink natures , and the whole frame of this world , in so great beauty , and order , comprehending and vnderstanding all things , euen the very least , and most secret of our thoughts , Iust without partiality ; good , without any imperfection ; mercifull , and bountifull to all ; for , from him , we enioy what we are , and haue , and so of the rest :

10. I doe not therefore , say , that they may not , now and then , consider those things , which belong to the purgatiue life ; as sinne , hell , iudgment , death , heauen , and their owne basenesse , and nothing ; and doe such pennances , as they are able , or their state of life doth require , with the allowance of their directour , or Ghostly Father ; for they , as a spurre doe awake , and quicken a tepid , or dull spirit , to runne forward in the way , and seruice of God ; for we are so miserable , by reason of the loade , we carry ; and our naturall inclination , ●o sensuality and proper commodity ; that we allwayes stand in neede of some helpes , to encourrage and spurre vs on , to those things , which are spirituall ; and not so agreeable to our naturall disposition ; for we cannot keepe the bowe allwayes bent , least it burst ; nor our spirit , in continuall contemplation , but must yeald to the necessityes of nature , whiles we liue in this mortality ; as to eat , drink , and sleepe : neither doth the Eagle allwayes soare on high , and remaine recreating her selfe in the purest and sweetest ayer , but must some tyme descend to the earth , nature so requiring , which is a heauy load ; and therefore , we neede many helpes ; for , what feare , cannot doe ; some tymes , loue may ; and other tymes , what loue , cannot ; feare may ; and for this reason , it is often necessary that in all states , we vse the meditations which we find by experience doe best helpe vs in our occasions .

THE XI . CHAPTER . Of the Presence of God , and what it is .

1. THis presence of God , as I take it , is a memory of God , or an application of the mynd , to God , apprehended , or conceaued by the vnderstanding to be present intellectually , or imaginarily ; the intellectuall is , according to his diuinity ; but this , according to his humanity . According to his diuinity , by a liuly faith , you conceaue him , omnipotent , eternall , immense euery where , in all creatures , and comprehending in himselfe all things created , but cannot be comprehended by any ; of whom all doe depend , and he of none ; and that he is our creatour , begining , and finall end ; Apoc. 1 v 8. Gen. 15. v. 1. Eph 11. v. 6. the rewarder , and reward of all good workes ; as the holy Scripture affirmeth ; so that truly and really he is within you , and euery where , about you , where euer you sit , stand , or goe ; which you calling to mynd , and considering , is an intellectuall presence , of God , recollecting , and mouing the soul to great reuerence , adoration , thanks , praise , and loue .

2. But when you conceaue him according to his humanity , that is framing in your mynd some image representing him , as he was a child , lying in the stable shaking with cold , or in his Mothers lappe , sucking , or embracing her about the neck , sitting among the doctours in the temple at twelue yeares of age , or fasting in the desart forty dayes , or preaching and teaching , curinge and helping the sick , and sore ; or some particular point , or passage of his life , passion and death ; representing him thus , either within you , before you , or at your syde , is an imaginary presence of God. which you may easily vnderstand by this example ; when you call to mynd any frend , that is absent ; you frame his image , in your imagination , and you see him , in a manner present ; and so looking on him , with with your inward eyes , you may be moued to loue him ; and some tymes , to grieue and lament for his absence ; Christ our Sauiour thus conceiued ; is an imaginary presence of God , and it is of great efficacy , to moue vs , to bewayle our sinns , and to preserue vs , from any , euer after ; and to seeke after true vertue by his example .

3. The application of the mynd , to the presence of God , may be diuersly practised ; first as one frend , with an other , taking content , that they are together ; or as two in loue , much ioyed beholding each other , ( their looke speaking its owne language ) so farre , that without other words , or actions , their hearts , are moued , their affection , inflamed ; their ioy , increased ; and being after this , separated , and one absent from the other , they feele a sadnesse , a discontent , and vnquietnesse within themselues ; much more the soul beholding her beloued , present in mynd , ( who is the most beautifull , amiable , and louing spouse , that may be , and well vnderstands the least inward motion , ) ought to take content , and ioy in his presence , and be inwardly moued , and inflamed with his loue ; this cause , being more noble , as being betwixt the creat our , and his creature ; God , and man ; the soul , and her heauenly spouse ; and as this loue , is farre more excellent , ( as being pure , and spirituall ) consequently , the absence of this her beloued , ought truly to make her sad , and procure in her , a greater feeling of griefe , then that other betwixt worldlings doth .

4. Also you may not only take content , in that presence , and mutuall aspect ; which is the first degree , but likewise , you may come so neere as to be familiar , and conuerse with him , expressing by inward acts , your loue , and willingnesse , to serue and please him , in what you can ; this is more forcible to increase the affection ; and if this presence of God be of the humanity , and you beholding his wounds ; how is it possible but you ( knowing , that for loue of you , he was so wounded ) will be moued to compassion , tendernesse of heart , and griefe , to set him so pittifully abused ?

5. But to be briefe ; you may consider God as your creatour , and you his creature , and so conuerse with him , as the Holy Ghost shall inspire ; or as your King , and you his subiect ; as your Lord , and you his seruant ; or as your Father , and you his child ; or as your beloued , and you his spouse ; or as a frend , and you his familiar ; or as a phisitian : and you his patient ; this is a briefe of the wayes to obserue the presence of God , Now what the duty of a creature to his creatour , of a subiect to his King , or of a seruant , to his Lord , of a child , to his Father , of a spouse , to her beloued , or of a frend to his familiar ; and of a patient , towards his phisitian ; needes no great explication , for very few are ignorant of it ; and dayly experience , doth teach it . Obserue , that what way soeuer , you conceiue , or consider him , his goodnesse and loue to vs , is such ; that he will conforme himselfe to our condition , simplicity , or sagacity ; that his high maiesty , may not confound vs ; nor his frendly familiarity , breede in vs any disrespect , or irreuerence towards him ; vntill at length he bring vs , to be of his ; and by a true transformation of loue , become one and the same with his diuine Maiesty , if the fault be not ours .

6. Note that according to the dispositions of euery one , they may obserue what sort of the presence of God they find most profitable ; for some may profit more by the intellectuall , others by the imaginary ; yet , though that be more noble , this , notwithstanding is commonly to be more vsed , and is more profitable , by reason it is more agreable to our nature , and more forcible to moue vs , in difficultyes , to ouercome our selues ; for we beholding his torments and paines , and knowing that he endured , and suffered them , for loue of vs , and to make satisfaction for our sinns ; and that we , and not he , deserued them ; will cause vs to lament , and grieue for our offences ; craue with humble submission , pardon , for them ; doe pennance , subdue the passions , mortify the body , correct our senses , and liue a vertuous life ; and be more thankfull , and desirous to serue and please his diuine Maiesty , then if we considered him only omnipotent , immense , iust and so of the rest , which is not so deepe in our interest , as the other ; but whether you profit by one , or the other ; what you make choyse of , keepe it all day long , in your mynd , as neere as you can , according to one of the wayes formerly mentioned ; so that wheresoeuer you be , he may be a wittnesse present , of all your thoughts , words and deedes : it is vnspeakable , what profit may hence arise to a carefull soul .

7. There is an other presence of God supernaturall , which his diuine Maiesty , is wont to afford to pure soules , without any labour or indrustry of their part ; this bringeth a certaine Maiesty with it , yet nothing seene , but by an inward light , and feeling , with one simple looke , the soul is moued very forcibly , and sweetly , to acknowledg him then present ; and this leaueth in the soul an admirable respect , and reuerence towards him : of this I shall speake more in the third part God willing .

8. To conclude ; by reason of our naturall disposition , and inclination , to thinke of the things , of the world and our owne interest ; being not as yet so well mortified , practised , and able to keepe a continuall and constant presence of God : we must acknowledg heerin our frailty and weaknesse , and endeauour carefully , to acquire it , by all meanes , possible ; it will therefore auaile , and helpe very much , first , to practise it dayly , then to haue some motiues to bring it to our memory ; as when the clock strick , instantly call to mynd , your presence of God , and by some inward act , addresse your selfe to him ; doe the same , when the cock doth crowe , or any bell doth ring . In the house likewise wherin you dwell , it will be good , for the same purpose , to giue a denomination to the roomes of the house , of the passages of our Sauiours life , and death : ( as to one , the place of his natiuity ; calling it the stable where he was borne and laid betwixt an ox and an asse to an other , where he made his last supper with his disciples , washed their feete , and ordayned the most Blessed Sacrament of the Altar , as a token of his loue to vs ; to an other , the garden of Gethsemany , where he prayed , and sweat water and blood ; to an other , where he was whipt : and so of all the rest , ) that when you goe into any of these roomes you may call to mynd , the mistery of that place , and inwardly doe your duty to his diuine Maiesty ; there , with respect and reuerence making an act of humility , patience , silence , contrition , adoration , thankes , praise , loue , and o● other vertues , which is nothing troubl●some , yet of great merit , and profit ; trul● if you passe through the roome where you see your Lord , or lady , master , or mistrise , your hat , you instantly put of , and passing by doe bowe vnto them ; why not then vnto your God , whom you consider , and is there truly , according to his diuinity .

9 , Also it will helpe , to haue some few stones of beades ( which we doe vse , and call the presence of God of it ) to hang where you , most vsually put your hands , that when you touch them , you may remember your presence of God ; you may likewise were a ring on your finger , with some notable marke , to that same purpose ; or a string vppon the wrest of your hand , and such other wayes , of this kind , which may keepe you myndfull in all occasions , and tymes , of your presence of God ; for they are most admirable and excellent wayes . inspired by the holy Ghost , and practised by his holy seruants , to keepe them myndfull of God alone ; and forgetfull of all whatsoeuer else : for in this degree , they aspire to those things which are celestiall and eternall ; therefore it is requisit to procure thus , the familiarity and frendship of this great God of glory , who alone can grant what we pretend : for hence we put great confidence in him ; for a true and louing frend , as he is , being able , will neuer deny , what according to reason is asked by him , whom he doth loue ; this presence of God ( as is said ) is worthily the fundation , of all vertuous buildings , it is a treasure beyond treasures , a good beyond our vnderstanding , and without which , there is no vnion with God , nor any felicity in this , or the life to come . O most sweet and amiable Iesu grant vs , to haue thee allwayes present , and mynd nothing but thy sweet selfe alone , and that we may be truly transformed , and absorpt in thee . who art our endlesse good and felicity . Amen .

THE XII . CHAPTER . How the Presence of God , is to be daily applyed to the practise of vertue .

1. FIrst , I suppose that your morning meditation is commonly of some point of the life , or passion of our Sauiour , in whom all vertues are compleat , and truly perfect ; and in imitation of whom , according to those vertues , the exercise of this state doth consist .

2. To the end therefore , that at all tymes , and in all occasions , your mynd may be employed , in this imitation , ( as an art or trade , which you must not forget to practise dayly , if you intend to gaine vertue and perfection ) you must haue him , who is your patterne , present before the eyes of your soul , and in him so present , consider what is to be imitated , and followed ; so that you see how the exercise of vertue must walke dayly , as we may sayd , hand in hand with the presence of God , as two louing compagnions , that may not be easily sundred or separated . By this example it will more plainly appeere ;

3. When in your morning prayer , you haue made choise of the presence of God , which you intend to obserue that day ; and resolue vppon what to meditat , and passe the tyme wi●h him so present ; ( for it is not like that two louing frends being present in one place , would be silent , and not speake to gether , or passe the tyme in conuersation about some particular matter ; though some tymes they doe but behold one an other , as in contemplation ) as if you made choise of our Sauiour tyed to the pillar , pittifully whipt , and extreamly abused by those wicked Iewes ; which is the presence of God , you intend to obserue in mynd , that day ; then you see , and consider with what great humility , he submitteth and leaueth himselfe , to the barbarous vsage of those cruell , and base soldiours ; as if he were not what he is ; but a malefactour , deseruing that vsage and punnishment ; hence you resolue to imitat him , in this blessed vertue of humility , that day , by the practise of inward and outward acts ; and to humble your selfe to euery one without exception , as he did ; and not to omit it , in any occasion , that shall occurre ; though it be , but in small , or trifling things , as to giue the precedence to euery one ; to be familiar , and serue the poore ; if you be sitting ; to rise vp , at the intrance of any , to the roome ; to offer vnto them , your chaire , or stoole , or present to them , an other , if they will not accept of yours ; to giue them way to sit first ; and many other such things , which seeme of no moment , but truly are of great importance , being done for the former end , and intent .

4. Also not to speake of your parentage , or your owne qualityes in way o● praise ; nor contradict any in discourse , vnlesse necessity or charity requires it ; and euen , in the very manner of speaking shew humility , and no pride , or arrogancy ; as to speake mildly , and slowly , without bitter words , though it concerned you , neuer so much ; this for the outward , may suffice ; besyde doing meane offices in the house , wherein you dwell ; for a soul desirous of vertue , will find out many occasions ; as our holy Mother S. Teresa did , who , when she had no other occasion , she remained in the quire after the rest of the Nuns , and folded vp hand somly all their mantles , and put them in their owne places ; also the Holy Ghost will neuer be wanting , to assist a willing mynd , and inspire what to doe , and how to find occasions , to exercise any vertue :

5. Now let vs goe to rhe principall , which is the inward practise of this vertue , which must be done vnfainedly , by inward acts , and a familiar and reuerentiall colloquy , with our Sauiour present , as is said ; for , and concerning this vertue , which in him you haue obserued , and thought worthy of imitation ; as thus .

6. O most humble Iesu , the true patterne of humility , whereas thou ha'st so humbled thy selfe , and litle regarded thy worth and dignity , being what thou art , Lord of all ; I will ( as in all reason I ought ) humble my selfe , in all occasions , and haue no esteeme of my selfe , though I had all the dignityes , honours , qualityes , and wealth of this world .

7 , O king of glory , most humble Iesu , thou do'st aduise me to learne of thee , that is , to imitat thee , because thou art humble in heart ; therefore whereas thou ha'st now so humbled thy selfe to be abused , by those meane and wicked soldiours , I will euer heerafter , submit and humble my selfe to all persons whatsoeuer for loue of thee ; that by so doing , I may learne this sweet vertue of humility , after thee ;

8. O my deere and most humble Iesu , since thou ha'st so vilifyed thy selfe , as on thy knees to wash the feete of thy Apostles , I will allwayes vilify my selfe , and acknowledg before the whole world my basenesse , and humbly serue the meanest and poorest beggers , though it be to wash their loathsome feete and vlcers ;

9. O my sweet and louing Iesu , I do● verily and truly belieue , that the poorest begger , is richer in grace , and more deseruing in thy Sight , then I , who am a most peruerse and wicked sinner .

10. O most amiable Iesu , thou did'st humble thy selfe , not only to base and abiect men , but also to the most cōtemptible death of the crosse ; this thy humility , doth confound my proud heart and the pride of this deceitfull world ; I will therefore heereafter thinke humbly of my selfe , and bannish from my heart and soul , all pride and vaine glory , to learne of thee , and gaine this blessed vertue of humility .

11. O myld and humble Iesu , I haue iust cause and reason to be humble , and think meanly of my selfe , hauing nothing of my owne , but sinne and iniquity ; and if in me , there be any thing , that is good ; it is thine , not myne , and to thee the glory , and praise thereof , is due , and not to me .

12. O Lord , my God , thou did'st flye away , when the people would haue made thee King , ( seing thy wonderfull workes and miracles , ) to make thy contempt of worldly honours , and humble heart knowen , and manifest to those that loued , hated , and feared thee ; how then o Lord , can I without confusion , and shame , desyre any honour , dignity , esteeme or praise in this world , being a meere nothing ?

13. O glory of the Angells , and ioy of heauen , my Iesu , though thou wert the Lord of all ; yet thou wert contented , not to be esteemed , as a man , but a worme , Ps. ●1 . v. 6. the scorne of men , and the out cast of the people , as thy Prophet doth affirme , much more I should desyre , and be contented , to be set at naught , and despised by all , being the scandall of men , and the worst of sinners .

14. O my God , thy Blessed Mother , Lucke . 1. for her humility , was exalted aboue all in heauen and earth ; and shall be called blessed for her humility , by all generations , as she doth testify ; grant me o lesu this holy vertue by her sweet intercession .

15. O Lord , what esteeme can I haue of my selfe , being dust and ashes , and meat for wormes ? yea , come from nothing , and shall returne to nothing , if not preserued by thee ? farre be it from me , my Iesu , to thinke , or esteeme of my selfe , but what I am , which is a meere nothing , and this esteeme , I wish al● would haue of me , and no other .

16. O Lord , if the vncleanesse of m● soul , were knowen to all , as it is to thee , then speedily they would despice , depart , and abandone me from theyr sight and company , as of right they ought , which I doe humbly and willingly acknowledg and confesse before the whole world ;

17. O deere Iesu , if thy goodnesse and mercy were not to me , more then my desert , the dung hill on earth , had beene a place , to good for me , and hell afterward for all eternity .

18. O most humble Iesu , by thy holy humility , and the admirable humility of Blessed Mother , and the humility of all thy sants and seruants , I humbly , and with all submission , doe pray , and beseech thee , to grant me this vertue of true humility , that I may truly esteeme my selfe , a meere nothing , the worst of all men , and heartely desyre to be so esteemed , and vsed by all ;

19. Heere deere Christian soul , you see , how sweetly the presence of God , and the vse , or practise of vertue , doe walke , and goe together ; and how one helpeth the other , to be continued ; for his presence giueth cause of speech ; and , familiarity , moueth , and sweetly induceth the soul , to those acts , by which , she doth expresse her mynd , and desyre , to imitat and gaine what vertues , she doth perceaue , are gratefull to him , and in him doe appeere most perfectly ; and this continuall , and familiar practise , of these vertuous acts , keepeth him present in her mynd , to whom she doth addresse her words .

20. But what vnderstanding is able to conceiue , or tongue to expresse , the inward feelings , the heart 's content , and comforts ; which in this conference , the soul doth receiue from his diuine Maiesty ? truly none , but that really humble soul , which esteemeth her selfe vnworthy of any such ; to these he giueth grace ; vppon these , his Holy Spirit doth rest ; in these , he dwelleth ; with these , he is familiar , and taketh great content ; and thus he is delighted to be with the sonns of men , and not with the proud ; for as the Scripture saith , God doth resist the proud , and giue grace to the humble ; consider , Iacob 4. v. 6. the liues of God's seruants , and you shall find that by this path and way , they went to heauen .

21. But some may say ; it is a tediou thing , to be allwayes keeping God's presence , and making , and producing acts o● vertues . I beseech those soules to consider seriously , that the people of this world , doe spend many yeares , to gaine ● trade , or art , whereby to liue , and keepe their familyes , in necessaryes ; and with great care and dilligence , by night and day , doe practise the acts of that trade , or art ; there is none ignorant of this ; for they see it dayly before their eyes , in all partes of the world . Why may not we then spend some yeares vsing all care , and diligence , to vse and practise the acts of this celestiall trade , by which we may gaine such store of riches , and spirituall treasure , that without difficulty , we may purchase an inheritance in the kingdome of glory , where we may liue plentifully , deliciously and ioyfully for euer ?

22. Also , they may consider , that we can spend whole dayes and nights in the company , and conuersation of those whom we affect , and loue , or doe expect benefit and profit by ; why not then , with our good Iesus , our deere and louing Lord , and redeemer , who desyres nothing more , then to be with vs ? we should desyre his company and conuersation , if we doe loue him , or desire our owne spirituall profit , and heauenly riches ; for he standeth not in neede of vs , or our company , or conuersation ; but we greatly stand in neede euery moment of him ; for of him we depend in all that we are , doe , and haue ; and therefore , if not for loue of him , at least for our owne good , and profit ; we should heartely affect his company , and desyre and procure his familiarity and loue .

23. Moreouer is it not an admirable thing , to see , how seruants for litle wages doe labour night and day , in cold , frost , and snow , and in the greatest rayne ; to doe the will , or command of their Lord , master , or mistrisse : and to giue them content , they often fast and watch long , yet they doe all things willingly ; and many tymes , they doe suffer very much to their owne preiudice , and yet esteeme it nothing , so they know , that it will please their Lord , or Master , the better to get their good will , and be continued in seruice , for so small a reward . Yet our good God , our deere Lord and master , requires no such great toyle and labour of vs , but easy and small things ; as to doe , what he commands in the precepts of the decalogy ; to keepe a pure conscience and say a few prayers , which is generally for all ; but from others of ▪ higher calling , he requires likewise , mortified senses , passions , and appetites ; and a care to wait vppon him , and keepe him company ; for which seruice , he doth promisse vs , ( and will certainly performe it , ) indeficent riches , glory , and life euerlasting , in his owne Pallace , among his deerest frends , and to be fed from his owne table for euer . and truly in this very life he doth reward those seruants abundantly , with vnspeakable consolations , and comforts , as is formerly said .

24. Are not we then to be thought senslesse , if we doe not accept of this seruice , being so much to our comfort , and profit ? are not we to be blamed , if we doe not spend tyme dayly in the practise of those vertuous acts , by which we may gaine the vertues , and purchase endlesse riches in glory ? are not we to be esteemed vnworthy of his fauour , familiarity , and gifts , whose company and conuersation we value not , nor desire , though he , euen for our good , and profit , desyres ours . I doe leaue this , to the consideration , and censure of any rationall man ;

25. It is no small happinesse , that we can haue accesse , when we please , to our Lord God , and to make our wants and necessityes , and troubles of mynd , knowen vnto him ; which no prince on earth alloweth to his subiects , nor greatest uassalls ; let vs then heartely desyre , and loue his holy company , and spend our tyme with him ; to giue him that content , who so much desyres it , for our good . Let vs also , to giue him more content , keepe great purity of conscience which doth highly please him , and will comfort vs. and obserue well , whether you labour to amend , what once in your selfe , you did reprehend ; and whether you goe forward , or backward , dayly in your exercise , and practise of vertue ; for by it , you gaine true humility ;

26. And note for your better help , that which followeth . to wit ; if you perceiue any good in your selfe either of nature , or grace ; instantly say to your selfe the words of S. Paul , what ha'st thou , 1. Cor. 4. v. 7. which thou ha'st not receiued , to wit , from God ? if then thou ha'st receiued it from him , wherein wilt thou glory ? as if he said ; whereof can'st thou boast hauing nothing of thy owne ; but what thou ha'st is from God ; thou art then to giue him the praise and honour of it , with thankes ; and acknowledg all to be due to him alone , and nothing to you . thus you humble your selfe , and keepe your selfe from pride , and vaine glory .

27. Also if you perceaue any thing , that is laudable , or good in an other ; you must not enuy his happinesse ; but humbly praise God , whose gift it is ; and confesse truly , that you are vnworthy of any such ;

28. Moreouer , if you obserue any vice , or imperfection in an other ; you must not therefore think amisse , or condemne him , in your mynd ; but endeauour to excuse it , and with compassion and feare , say ; his intention is good ; but if it be such , that it cannot be excused ; suddenly looke into your heart , and call to mynd , the great sinns , which in your life past , you committed , fearing least you also should be tempted ; and say to your selfe ; you can take notice of that in him , which is but small , and perhaps before God is nothing , yea good ; and cannot remember these many great sinns , which you committed against God , and grieuously offended his diuine Maiesty , and therefore iustly deserued hell fire ; and euen , now , at this present , if his holy grace , had not contayned and preuented thee , thou had'st done worsse then he ; sweet Iesu preserue all from offending thee .

29. Thus humility worketh , and by this practise , you shall thinke euery one , better then your selfe , and come to be familiar , and inward with your Lord , and Sauiour Christ Iesus ; whose company if you forsake not , he will neuer forsake yours ; for the garden of your soul is now beautified with this , and other flowers , sprouting , and shewing themselues , and begining to breath forth their sweet odours , that he being Lord of it , can hardly absent himselfe from thence , he is so taken , and delighted with the pleasantnesse , fairnesse , and Odoriferous smells therof . and surely he will according to that saying of the gospell , say vnto thee , o good and trusty seruant , since thou ha'st beene carefull , and faithfull about a litle , I will exalt thee , to a higher dignity , and trust thee , with farre Math. 25. v. 21. Euc. 19. v. 17. more and greater talents , and bestow vppon thee , supernaturall gifts ; as infused vertues , and prayer , hauing formerly but what was acquired , by thy labour and industry . according to this manner , the presence of God , is dayly to be vsed , and practised with some one vertue , or other , by all that desyre true perfection .

THE XIII . CHAPTER . Of resignation & conformity to the will of God , and how to practise it with the presence of God.

1. IN the former chapter , you had an example of the practise of humility , with the presence of God , ( it being the first stone , to be set in this spirituall building , after the presence of God ; which two , as lime and stone , maketh a solid fundation , for the edifice of vertuous perfection ; and without which , your spirituall building cannot subsist : ) Now I will doe the same with resignation and conformity to the will of God in all things , for this with facility bringeth the building to a great height of perfection .

2. For selfe loue , and the disordered affection , and esteeme which we haue of our selues , for want of the true knowledg of our miserable condition ; is the cause of all our mischiefe : therefore this ould house of selfe loue , and proper esteeme , must be pulled downe and destroyed , before we can begin to build the new , of the loue of God , and vertuous perfection ;

3. There is nothing , more efficacious to cast it downe , and bring it to ruine , then humility , for as S. Bernard saith , speaking of humility ; it is a vertue by which with true knowledg of our selues , to wit , of our owne misery and nothing , we seeme truly vile and base euen to our selues ; and doe verily belieue it to be so ; and that all others ought in truth to conceiue the same of vs , being a meere truth indeede ; which knowledg of so great basenes in our selues , taketh a way the occasion of pride , and louing , or esteeming any thing indiscreetly of our selues ; whereas we plainly see , nothing in vs , loue worthy , or to be esteemed , by any ; but rather what deserueth an hatred , and auersion from our selues , and others ; and which is worsse , that we are so before God , and his holy Angells , being as we are , wicked and contemptible sinners ; which in their sight , maketh vs more abominable , then the most stinking carion , in the sight of any prince , who passing by , cannot but turne his face a syde , and shut his nostrills , to preuent the feeling of the foul ayer , which thence doth proceede . for as is said in the first part , we are really , but a sinke full of foul and noysome stuff , and he who looketh inwardly on him selfe , will experience this truth . so that by this vertue and knowledg , selfe loue falls to the grownd , proper esteeme , is quite extinct , and the fundation of true perfection setled in the soul .

4. This fundation being so layd ; it rests , that you know , how to bring this building forward , and to your intended end ; the most compendious , and briefe way that I can find , is ; by conformity , or resignation of our will ; in all things , to the will of God ; our Holy Mother S. Teresa sayth , that by this vertue , we giue vnto God , the tree , and the fruit ; the tree , of our owne will , which is the seat of loue ; the fruit ; this loue , and all our other affections ; so that we strip our selues , wholy of all proper interest , and are no more our's , but his ; and by him to be disposed of , as his owne ; for he that giueth all , reserues nothing ; he that guieth tree and fruit , giueth all , for nothing more remaines ; and consequently , selfe loue , and proper interest , with all their edifices , falls to ruine , and then , the house of the loue of God , may be there set vpp , and fairly built ; selfe loue ; doth build Babilon , the citty of Sathan , the place of confusion , and destroyeth heauenly Ierusalem , which is the citty of God , the place of peace ; this is the soul in state of grace ;

5. For what can destroy a vertuous soul , more then pride , vaine glory , boasting , enuy , which proceede from selfe loue ; if I had not loued my selfe too much , and my owne proper interest , I should not be proud , set others at naught , boast of my owne talents , and doings , or enuy an others prosperity , or care for his preferment before my selfe , to any dignity , honour , office , wealth or other benefit ; and consequently , not build an habitation in my soul for Sathan , who is allwayes where pride and enuy is ; for which , he was cast from heauen , to hell . But by resignation and conformity , being truly obserued , we giue our will , and all that proceede from it , to God , to be disposed of as his owne , and as please him ; so that we must doe nothing , but according to his will , to whom we haue willingly guien all power ouer vs ▪ by resignation ;

6. But you may say ; how shall I allwayes know his will , that I may performe , and doe it ? he has declared it sufficiently by these words ; loue God , aboue Math. 22. v. 37. all things , and thy neighbour as thy selfe ; and how to loue God , aboue all things ; he hath shewd in the first of the ten commandements . For said he , thou shalt loue thy Lord thy God , with all thy Deut. 6. v. 5. heart , with all thy soul , with all thy power and strength . By this you see how to doe his will ; to wit , that your whole heart , soul , powers , and senses , be only employed in his seruice , and those things , which are to his honour , and glory , through true loue : and to preuent all emulation , and enuy ; he said , and thy neighbour , as thy selfe ; which if you doe ; Babilon is vtterly brought to ruine , selfe loue destroyed , the citty of God , by loue of him , and our neighbour , fairly built ; and the soul setled with so great indifferency , that nothing can disturb her inward peace ; for she care's not what may happen to her , by reason she is resigned to be disposed of in sicknesse and health , prosperity and aduersity , desolation and consolation , all a like as his diuine Maiesty shall be pleased ; for her will is prompt and ready , to be conformable to his in all things ; and to desyre nothing , but what he is pleased to dispose of her .

7. But to come to , and acquire this holy vertue of resignation , and conformity , you must doe , as is formerly declared of humility : As when in your morning prayer , you haue considered our Sauiour sweating in the garden of Gethsemany ( which is your presence of God , that day ) nature apprehending and loathing the cruell torments , which he was to suffer , being then represented to him ; yet not withstanding , he sayd , to his heauenly Father ; Father not my will be done , but thyne ; as if he said ; Father , though the torments , be very cruell , and great , which in my passion , and death , I am to suffer , and that my nature doth abhorre the paine , yet because it is thy will , I should suffer , I will willingly endure all , rather then giue way , to the desyre of my nature ; thy will shall be done o Father , Luc 22 v. 42. not myne ; in which you haue obserued , his resignation and conformity , to the holy will of his Father ; and you doe resolue to follow his example , and imitat him , in this vertue of resignation , and to keepe your will conformable to his will , and to spend your tyme that day , in his holy company , vsing many acts of that vertue , as thus .

8. O my deere Lord , and Sauiour Iesu . who in all things , and in all occasions , wert resigned , and conformable to the Holy will , of thy heauenly Father , I doe intend to follow , and imitat thee in this ; and euer heerafter , to be resigned , and conformable to thy holy will in all things , and vppon all occasions , though neuer so contrary to my nature and will .

9. O most amiable Iesu , the end , for which I am created , is , to serue thee in this world , and to enioy thee in glory , in the other ; how can I serue thee , vnlesse I doe thy will ? or how shall I haue the reward of glory , if I doe not truly serue , and doe the will of thee my Lord and Master , who wilt reward euery one according to their desert , and merit ? and what doe I deserue if I doe my owne Ps. 61. v. 13. Apoc. 22. v. 12. will , and not the will of my blessed Master ? truly nothing , but to be turned off , as an vnprofitable seruant . therefore , I will be allwayes resigned , vnto thee my God , and doe thy will , and not mynes happen what may .

10. O my sweet Iesu , by thy holy law , which is thy will , I wil regulat all my thoughts , words , and deedes , heerafter ; least I should doe any thing contrary to thy expectation , or displease thy diuine Maiesty in the smallest matter .

11. O my good God , euen according to naturall reason , and for my owne good , and benefit ; I ought to preferre thy holy will , before myne , for I know certainly , that thou ha'st created me , for thy selfe , and to be with thee in glory , and do'st desyre my saluation , more then I doe my selfe , and do'st loue me more then I my selfe ; if thy loue were not more to me , then my owne , I had long since , beene in hell ; for I knew I should be punnished in hell , and depriued of endlesse glory , by sinne ; yet not louing my owne good and to doe my owne will , contrary to thy command ; I freely and often sinned , forsaking all right , to grace , and glory , and gaue my selfe , vnder the power of the deuil , who night and day doth desyre , and seeke my destruction , and vtter ruine ; but thou desiring my saluation , through loue ; ( which I did not ) did'st , with thy owne discommodity , and great paine , by thy Bitter Passion , and lamentable death , free me from all my miseryes , and the power , and slauery of Sathan , making satisfaction , to thy heauenly Father , for my sinns , and all those griueous torments , and punnishments which I deserued , and had for euer suffered , if thy loue had not thus preuented all ; so that what I was destroying in my selfe , thou wert repairing ; and what I was condemning , thou wert sauing ; all which , in reason , o true louer of my soul , giueth me plainly to vnderstand , that thy loue to me , and care of my saluation , is farre more , and greater , then my owne ; wherefore I will euer heerafter , resigne my selfe to thee ; and leaue my selfe wholy to be disposed of , according to thy holy will ;

12. Moreouer , my deere and louing Iesu , since thy desyre ( as thy Apostle doth affirme ) is , that all may be saued , 1. Tim. 2. v. 4. and none to perish , or be damned ; thou wilt according to thy mercy , wisdome , and prouidence , giue vnto euery one , such necessary meanes , and helps , with which , they cooperating may be saued ; powerfully and sweetly disposing all things , to that end ; therfore my God , what shall please thee to send , shall be welcome vnto me , as most conuenient for my saluation .

13. O my Gracious Lord , my hearts content , and ioy , since thy care is such , and thy loue , so great to me , and that really and truly I find my selfe , to be more thyne , then myne , by creation redemption , conseruation , and many other titles ; It is fitting , thou should'st dispose of thy owne according to thy will and pleasure : I doe therefore resigne my selfe , and will haue no other will , but thyne , to be done of me .

14. Also my only good , deere Iesu , since thou knowest best what is sitting , and necessary for euery one , to come to glory ; and wilt send the occasions to each one , by , which , they may deserue it ; heereafter in all occasions , and occurrents , I will suppose , and say ; by this , my God will haue me saue my soul , and come to glory , his holy will be done ; nay my God , though it be a thing very harsh and contrary to my nature ; I will with content , and conformity , thankfully accept of it .

15. O most powerfull and mercifull Lord , who do'st all things for the best , ( and therefore some haue helth , and wealth ; others , none of both ; some , honours , and dignityes ; others , calamityes , and miseryes ; some , comforts , and consolations ; others , crosses , and temptations ; some , many children , and nothing to leaue vnto them ; others , great riches , and no childe , to enioy them ; now famin , then plague , heere warrs , there peace , and so of other things , which we dayly see , proceeding from thy holy ordinance , and not as some will seeme to say , that these things doe but casually , or accidentally happen ; no , no , it is not so , but all , are ordered by Gods diuine prouidence , ( who knowes the disposition of all , disposing and diuiding to euery one , what is most conuenient , and may conduce to that glory , for which they are created , ) if thou shalt send me prosperity spirituall or temporall , thence I haue an occasion , and motiue , to be thankfull , loue , and serue thee ; and not offend thee , being so gracious , and bountifull vnto me ; likewise , if thou shalt send me aduersity spirituall or temporall , with thanks I will content my selfe , because it is thy will , it should be so , who know'st best what is for my good ; and withall , I will accept of it , as a true token of thy loue , well knowing , that they who are 2. Cor. 1. v. 7. partakers of thy aduersityes , and tribulations in this life , in glory shall be partakers of thy ioye , and consolations .

16. I am thyne , not myne , dispose of me , my God , as shall be most to thy glory , and my good ; it is fitting , my deere Lord , thou should'st doe with thy owne , what , and as best pleaseth thee .

17. I cannot o Lord , dispose of my selfe , contrary to thy will , being truly thyne , without doing thee a palpable iniury ; farre be this from me , my God.

18. O my deere Sauiour , in all occurrents , I will say , with thy Holy Prophet , my heart o Lord is prepared , my heart is prepared , I will sing and say a psalme ; Ps. 56. v. 8. that is , my heart o God is prepared to liue and dy according to thy will ; and to suffer what aduersityes shall fall on me , with resignation to thy will ; I will sing with ioy , and not repine , I will say vnto thee , a psalme of praise , and thanks , for all .

19. O my God , what can be ill to me , that cometh through loue from thee ; come then what may ; thy will be done of me .

20. If thy seruant Iob accepted with thankes , the bad , as well as the good , to conforme his will , to thine ; much more o Iesu I ought to be indifferent , and to accept as well of crosses , and losses , as of comforts , and prosperity ; and will heerafter .

21. O Lord , I doe often desyre , what may be my destruction , not knowing what is most conuenient for my good , I will therefore heerafter , leaue my selfe to thy disposing , and content my selfe , with what shall happen ; as coming from thee because thou know'st that , to be best for me .

22. O deere Iesu , what iniuryes , reproches , and abuses didst thou not endure , with content ; to conforme thy will , to the will of thy heauenly Father ? why then , should not I , my God , in this imitat thee ?

23. O Sweet Iesu , the Scripture saith , that to doe the will of thy Father , stood Ioan. 4. v. 3 ▪ thee in stead of meat ; as if thou said'st , to doe my Fathers will , doth comfort me , farre more then meat ; I will therefore my God , doe thy will , in all things , and not myne , and take content and comfort in so doing .

24. O Lord , in all tribulations , and crosses , I will conforme my will , to thyne , for I doe know , that thou do'st giue the greatest glory , to those , that with resignation , and conformity doe endure the greatest troubles .

25. O Sweet Iesu , all crosses , shall be to me most gratefull : for I esteeme them true tokens , of thy loue ; for thou do'st most chastice , whom thou do'st most loue , for their greater merit and glory ;

26. O most louing Iesu , I doe confesse , that to doe thy will , in this life , and conforme our's , to thyne , in all things is the highest , greatest , and most acceptable seruice , that can be done to thee on earth , grant me this o Lord.

27. O Iesu , true comfort of my soul , by resignation to thee , in tribulations , and aduersityes , the fidelity , and loue , of thy true seruants , is most knowen ; I will neuer therefore esteeme my selfe to loue thee , without this holy vertue ;

28. O true louer of all vertuous soules , my Iesu ; who in all thy life and death , wert resigned to the will of thy heauenly Father for my instruction ; now in the presence of thy holy Angells , I doe renounce my will , my proper iudgment , and my selfe , resigning all that I am , vnto thee , to be wholy , and soly , thyne ; and disposed of , as thou wilt ; for being resigned , and conformable to thy will , in all things ; nothing can disturbe me ; I shall in all occasions , be quiet in mynd , patient , in aduersity , thankfull , in prospetity , contented , in distresse , and pouerty , ioyfull , in temptations ; faithfull , in all probations , and constant without feare , esteeming all as gaine , for loue of thee Grant me o deere Iesu , this blessing , this gift , this blessed and ( to thee ) most acceptable vertue ; that in all what soeuer , I may be resigned , and conformable , to thy holy will .

29. I haue heere , deere soul , layd before thee , an example , in these two vertues ; the one belonging properly to beginners , the other , to the proficient , that you may know , how to vse the practise of other vertues , with the dayly presence of God , according to this forme ; for thus the knowledg , and habits , of vertues , are acquired ; soules become familiar , and in fauour with God ; mortified , in their passions , and senses ; stayd , in their actions , modest and composed , in their behauiour , moderat , in their speeches ; sweet and affable , in their conuersation ; and circomspect , in all their proceedings . and thus the garden of the soul , is well ordered , the flowers brought to sprout , and shew themselues ; and when the heat of the sunne of iustice , or the loue of God shining vppon them , doth penetrat the earth , they open , and giue forth some breathings , of their sweet odours , euen before they come to perfection .

THE XIV . CHAPTER . How , in seuerall wayes , to vse the presence of God in Prayer .

1. IT is formerly declared what the presence of God is ; and how to keepe it in mynd dayly , intellectually , or imaginatily , and apply it to the practise of vertue . But in this , you shall know , how after diuers manners , to vse , and practise it , in mentall or vocall prayer , and chiefly in mentall prayer , which in this state , is most vsed ;

2. First then , you must vnderstand , that God is in his creatures many wayes , by his power , presence , and essence ; by his power , preseruing them in that being , which he gaue them ; by his presence , as Lord of all , and wittnesse of what they doe inwardly , or outwardly ; whose knowledg euen of their most secret thoughts none can shun ; by his essence , concurring , and cooperating with them in all their actions ; so that without his concurring they cannot haue the least motion ; after these manners , he is , as well in sinners , as in the iust ; but he is in the iust , by an other speciall way , to wit , by grace , sanctisijng and adopting them , to be the children of God ;

3. Moreouer , in some iust , he is in a more eminent manner , then in others ; as in those who follow a retyred , and spirituall life , by some speciall fauour , as inward illuminations and consolations , in others , by certaine influences of his diuinity , clearing the vnderstanding , in the knowledg of truthes , and inflaming the will , with the loue of God , and those things , which are eternall ; also , he is in vs , in the most blessed Sacrament of the Altar , when we communicat ; for said he , behold I am with you to the world's end , to him heere , we may haue an easy accesse in all our distresses , and necessityes ; Matth. 28. v. 20. for he is delighted , to be with the sonnes of men , and therefore , he ordained this Sacrament , that he might neuer be absent from them ; all these wayes , and manners ( though others , there are ) your faith doth teach , and you may practise . consider God in all thy wayes and he Prou. 3. v. 6. Act 17. v. 28. Ioan. 14. v. 23. will direct thy stepps . in him we are , we liue , and moue , the Apostle saith ; and he , yea , and the most blessed Trinity , is in vs ; we will come vnto him , and remaine with him , these are the words of God.

4. O what a comfort , this is to all Christians ? to know certainly , that they haue within them , so happy a guest and lodger , ( if the fault be not in them ) God omnipotent , their creatour , Lord , and Sauiour , for as the soul giueth life , and operations to the body , God giueth being , life and operations to the soul ; and there maketh his kingdome , seat , and throne , if sinne doth not hinder it , ought not we then haue in our heartes , in all places , and at all tymes , a great respect and reuerence , to this our Soueraigne Lord , and King , whom we certainly know to be present ? o how dare we doe in his presence , what we would blush to doe , before a meane man ? o what can be more forcible , to cause vs to forsake , and abstaine from sinne , then to consider his diuine Maiesty present ▪ and what can moue vs more to a vertuous life , and all perfection ?

5. God said to Abraham , walke before Gen. 17. v. 1. me , and be perfect , as if he said , in all thy wayes , keepe me present before thyne eyes , and that will cause thee become perfect , and acceptable vnto me ; Old Tob 4. v. 6. Tobias gaue to his Sonne , this aduise , saying : all dayes of thy life , haue God in thy mynd ; for he knew right well , that this would be a bridle to all his passions , and inclinations ; it would keepe him from sinne , and forward him in the seruice , feare , and loue of God ; so that you see ; that it is of very great importance , and benefit , to keepe dayly the presence of God , in mynd ; but now let vs goe to the practise of it , in prayer .

6. Some there are , that in prayer doe begin to think vppon God in a generall manner , and in a confused way , not descending to any particular , and they consider many good things , not fixing stedfastly vppon any one ; but going from one to an other calling to mynd the sentences of Scripture of the Holy Fathers , and adorning all , with many learned reasons ; but all this remaynes only , in the vnderstanding , and they take content ; and pleasure them selues , in those fine discourses , and conceits , more then in any pious affection ; so that in this , there is some want of humility , though not of vaine glory ; for the vnderstanding , fed , with these sentences , and reasons , taketh a complacence in them , and conceaueth well of that discourse , that it is learnedly done , and attendeth to the curiosity of it , and not to moue the will , to any pious worke , to please and loue God ; and this is the greatest cause why many doe not profit in prayer , and vertue , after the vse of prayer , for twently yeares , more then in the first yeare ; by reason all is in the vnderstanding , and they content them selues with discourse , and seldome fall to imitation , mortification , good purposes , and resolutions , to gaine this , or that vertue ; or ouer come this or that vice ;

7. But howsoeuer , to spend tyme in thinking vppon good things , and keeping the mynd from vaine , and idle thoughts , is meritorious , and beneficiall ; for their intention going to prayer , was good , and for God , Our Holy Mother S. Teresa sayth , that though learning be very good , and helpeth , and comforteth much , before , and after prayer , yet being there , before the eternall and infinit wisdome of God , it must be for that present , set a syde ; for humility , and simplicity , there , is of more force , and value , then many speculatiue , and learned discourses ; Therefore she aduiseth that going to prayer , and placeing your selfe in God's diuine presence , without wearijng the vnderstanding , with long discourses , searching heere , and there ; this , and that , or vsing any framed , or composed speaches , or reasons , simply , and humbly , propose your necessityes , to his diuine Maiesty , acknowledging his goodnesse , mercy , and benefits done to you , and that euen then , he doth so graciously admit you , to his presence , notwithstanding his high maiesty , and greatnesse ; and your vile condition , and basenesse ; and calling to mynd , that , what he suffered , was for you , ( if your meditation was of the passion ) and meerly of loue , without any merit , or desert , on your behalfe ; and then , with all submission , desyre him for that loue , and what he suffered , to grant your request , and giue you grace , not to offend him more , but to returne loue , for loue , doing what seruice you thinke , to be gratefull to him , this is a compendious , and good way of prayer .

8. Note , that as I said before , the more in prayer you humble your selfe , ( acknowledging your owne vnworthynesse , ignorance , and insufficiency , and all good , and the honour , glory , and praise of all , to be due to God alone , and confessing , euen those good thoughts , which then you haue , to be from him , as truly they are ) the more is your gaine , and spirituall profit ; and the better , and more efficacious your prayer .

9. For this good himility hath , that it maketh one gratefull to all , but much more to God , who giueth his grace , and other fauours plentifully to the humble soules , which he doth deny , to those that doe presume of their owne witt , and sufficiency , by reason of their learning , and ability , in discoursing well , in prayer . But whether this meditation be of the humanity , or diuinity , as of Gods attributes and perfections , to witt , his power , greatnesse , wisdome , goodnesse , &c. ( which in deede well considered doe delight , and feede the vnderstanding very much ) allwayes , descend to some one point , and thence consider , what it auayleth you ; and inferre , that you ought to be thankfull , loue , serue , and praise God , who is so good , and bountifull vnto you ; and then make good purposes to doe somwhat acceptable to his diuine Maiesty ; as some pennance , to serue him , with more diligence , and care , then formerly ; to keepe a purer conscience from any sinne , that may displease him ; to amend some vice , or imperfection , or exercise your selfe , more exactly , in some vertue ; for want of soe doing most that vse prayer doe come to litle mortification , of their passions ; lesse profit in vertue , and no great feeling of the loue of God , and true perfection .

10. Many doe vse , in prayer to consider themselues compassed , with the diuinity , and that they are in God , which is a very truth , and it is a good way of prayer , and nothing troublesome though more subiect to distractions , then that of the humanity , by reason we beholding the humanity , or any point of it we haue somewhat within the reach , and capacity of our senses , that we may apply our vnderstanding to , and employ it , with rest : but in the other , being beyond our reach , the vnderstanding is like to one swiming in the middle of a great sea , not seing land , nor knowing well whither to goe , or to what side to turne , but swimeth heere and there in hope of some resting place ; or as our Holy Mother saith , the vnderstanding considering the diuinity , is like vnto a bird flijng heere and there , and can find no resting place ; so that the vnderstanding is ( as we may say ) a stray , and its thoughts , many , and vnsetled ;

11. Also in this manner some doe endeauour to ascend so high with the vnderstanding , that they labour to suspend it , from working , so to remaine in contemplation , keeping themselues passiuly , that God may worke in them ; which our Holy Mother doth not approue , by reason , it hath some want of humility , for they presume to reach higher , then God is pleased to carry them ; and the vnderstanding being forced beyond his capacity , leaueth the will in aridity , without any benefit ; for the will followeth with its affection , the knowledg of the vnderstanding ;

12. Therefore in the name of God , let the vnderstanding worke with humility ; vntill his diuine Maiesty vouchsafeth to eleuat it , and set it , at rest , in true contemplation ; for , when he is pleased so to doe , he presenteth the obiect , and that , which without force , or violence , sweetly suspendeth the vnderstanding , and keepeth it employed ; as long as he seeth it good ; and noe longer , it can remaine so ;

13. As for the imaginary presence of God , you may conceaue him present , without you ; before you , or at your syde , you looking on him , and he on you ; and in that manner make your prayer , by a humble discourse or consideration of some part of his life , or passion , for as is said , your beholding him , suffering for loue of you , to make satisfaction , for your sinns , will be a motiue , to stirre you to a tendernesse of heart , to take compassion vppon him , in that case ; to grieue for your sinns , which were the cause of his suffering ; and to doe some pennance , in satisfaction of them ; with many other good effects , and resolutions .

14. But obserue , that some doe in a repide manner , consider the passion of our Sauiour , not as a thing present , but past long since ; neyther doe they consider his dignity , that suffereth , but in a generall manner that he suffered for them , and for all men ; they aske him forgiunesse for their sinnes ; and soe end ▪ but they ought to consider carefully his dignity , the greatnesse of his paine , with what loue , and for whom , he suffered all ; for in this manner , it will be more mouing , and profitable ;

15. Others are of a more liuly apprehension , and doe conceiue our Sauiour , as then sufferring , and the Iewes then acting their cruelty against him ; they seeme to see his flesh there torne , the blood runing freshly downe ouer all his sacred body , they consider his loue , and the greatnesse of his paine ; and that their sinnes were cause of all ; they are vehemently moued , theyr heart with griefe is ready to burst , they sigh , and sob heauily , the teares runne in great abundance from their eyes , loue doth melt them , inwardly ; they doe not apprehend , nor feare any austerity ; their resolutions to doe somewhat to please God , are many , and great ; they are neuer satisfied with mortifications , pennances , and punnishments , against them selues ; and if they be not hindered , and moderated , by their directour , with vndiscreat zeale , they ouer loade the poore body , and soone bring them selues to sicknesse ; this is much to be esteemed ; though it may proceede from the deuil ; for these feelings are for the most part in the sensitiue or inferiour part , of man ; and discretion , must be vsed , in all their proceedings ; they must not force them selues in prayer , to more teares , or to more sorrow , but follow the instructions , layd downe in the third chapter of this part , let them not make too much hast , they must doe things , by degrees , their outward austerityes , must not be great , and chiefly , such as may hinder their health ; but the mortification , of their senses , and passions , rigourous ;

16. Others can doe none of all these , and they ouerlabour and tyre the vnderstanding , endeauouring to frame some representation of our Sauiours diuinity , or humanyty , yet can doe but litle , or nothing ; at least to continew , for any tyme ; but howsoeuer , they discourse , and speake to him , ( the light of faith only guiding , and instructing them , that he is there , and doth heare and vnderstand them , as truly he doth , ) and though they grieue to see their owne litle sufficiency , and capacity , yet they doe not desist , but goe on , and by the inward motion , and deuotion , they feele him present ; this their labour is of great merit , and to God very acceprable ; for it is the worke of a louing , and resolute soul , it being done with so great difficulty , and aridity ; and our Sauiour doth often recompence it , with perfect contemplation ; I thinke , that I spoake of this in some other chapter , yet it is of so great importance that it cannot be to often repeated ;

17. Others doe frame the presence of God , their desyres are great , and they would faine doe somewhat , but they know not what to doe , what to say , or what to aske ; this commonly is the case of beginners ; let them read the sixth and seauenth chapters , of this part , and follow the aduises had there , and they may make good resolutions , and purposes , to serue , and please God , and doe some small pennances ; for these may be done without great discourse , or art , and they will giue some satisfaction , to those swelling desyres , and bring them , to a calme , and settlement . these are said of the outward presence of God ; and note , that to helpe them selues in prayer , it is necessary , that they be prompt and ready in making actes of all vertues , which are gayned by the practise , and vse , of them . for with them , they may passe the tyme of prayer , either in their greatest comforts , or greatest aridity , and they will inflame the soul , with the fire of the loue of God , and penetrat the heart like so many darts .

18. Now let vs consider how inwardly we may keepe the presence of God , in prayer ; for though the other ; be good ; yet this without any comparison , is farre better , more mouing , and beneficiall ; and they who vse it , doe soonest come to contemplation , naturall , and supernaturall ; we call the other presence of God , outward , by reason the thing represented , is conceaued to be outward , as before you , or at your syde in the place , where you pray ; but this , is called inward , by reason the obiect , or thing represented , is conceiued to be with in your body , in your heart , or the center of the soul ; as for example , suppose the eyes of the soul , to be resident in the head , and from thence , to looke vpwards when you consider God or his saints to be in heauen ; and to looke downward , when you consider hell , or Purgatory ; and to looke inward , when you consider God , to be in your heart , or in a more priuat roome further in , as in the center , or most intimat part of the soul , it is not easy to make this to be vnderstood : but howeuer , I will doe my best endeauour with Gods assistance , to declare it , that it may be conceiued ;

19. The vnderstanding as is said vsing his operations , is perceiued to worke in the head , as in his owne seat , and lookes , as from a height and a farre of , into the heart , or inward of the soul , where he doth , see God to be , either imaginarily , or intellectually , as our Sauiour's humanity , or some great light , for the diuinity ; and though , betwixt both , there be a great distance , yet he doth addresse his speech vnto him ; and few goe farther in , though they practise prayer for many yeares , by reason of too many visitations and frequentations of worldly , and vaine thoughts and obiects which keepe them there employed ; the cause of this , is ; litle mortification of the senses , and passions ;

20. But purged soules , may goe forward in , and get downe the stayres to the antecamera , or drawing chamber ; for they are not busied nor detayned with worldly imaginations , they bade them adiew , and now all their endeauour is , to please this their Lord , and to come into the roome , where he is resident that face to face they may speake , and make their cause knowen vnto him , now hauing good leisure , and opportunity ;

21. Heere the soul begins to worke vnderstandingly , feelingly , and sincerly , though as yet she be not come where he is to be seene face to face , but he is , as , within a curtine , or at least they may obserue that they speake as being in a good distance from him ; heere you may perceiue plainly that the vnderstanding is parted from his owne house , that is , the head , and is speaking in the heart ▪ the head not being more mynded , or thought of , and the other senses , doe follow , and all doores are commonly so shut , that no stranger or worldly thought , can get in thither ; heere the soul is neerer to the presence of God ; is more recollected then formerly , the vnderstanding , better setled ; the knowledg , cleerer , and more perfect ; and the will , better , and more seriously affected ; and all the senses , well employed , and contented ; in so much , that they easily forget their outward functions , and operations ; for the ioy , which they heere enioy , is greater , then what they could haue , from their outward objects ; and this doth cause them , with the other powers , to giue their inward attendance , though they often returne to their owne ; they that are gone so farre in praier , may know this to be so ; for if they be applyed , and looking on Heere the eyes of the soul are somwhat fixed in a King of contemplation . the presence of God , as is said , though the outward eyes , be open , and a booke placed before them , they know not a word , but they see the letters without taking notice or reflecting vppon them , by reason of the inward attention .

22. All this is said , to giue some way , to vnderstand , how the soul , doth by degrees , bring the powers , and senses , within her selfe , to helpe her more fully , and quietly to apply her selfe to her negotiation with God ;

23. At last , and not without labour , and long practise , the soul getteth into the secret roome , farre within her selfe , attended with her powers , and senses , where her beloued spouse is ; heere , the attention is so great , that they easily forget , not only their owne functions ; but also , all things of the world , heere the soul , is in contemplation , the vnderstanding in great admiration , the will sweetly , yet strongly affected , and vnited , by loue ; the memory , is at rest , mynding nothing , but that only , which is present , in which she is setled , the other senses , giues their attendance , so carefully , and with such content , that they are a frayd to moue , or stir ; but all doe expect there like so many wayters , or pages , to se wha● the conclusion will be , betwixt their lady , and her beloued , whom they attend , and see in great priuacy , and content to gather . the inward illuminations , are many , the consolations great , the content and satisfaction , which all enioy , cannot be expressed , and thus deeply recollected , sweetly affected , and ioyfully by loue vnited , the soul doth remaine his captiue , vntill he be pleased to set her at liberty ; this is the highest we can come vnto by our labour , and industry with the grace of God , for without his grace our labour is in vaine .

24. This perfection of prayer is not suddenly gained , but after long exercise , and practise , of mortification , of our palsions , our outward and inward senses with great purity of conscience ; true it is , that by great diligence some doe acquire it sooner , then others , being feruent and courragious ; and when God is pleased , he giueth this gist , to beginners ; for I haue knowen those , that in lesse tyme , then a yeare , did attaine to it ; but commonly , it is acquired by degrees , experience of the inward ioy , inuiting and sweetly , inducing the powers , and senses , to runne inward , at the least call of the ●oul , when she is desirous to be in priuat with her beloued ; for as pleasure , and de●ight , doe allure all creatures , to their operations , so the sweetnesse , and great content , which are had in Gods presence , Commonly they that goe so farre , haue some degree of supernaturall prayer and conuersation , causeth all the powers , and senses , willingly when the occasion is offered to loath outward obiects ( whence , they get no such satisfaction ) and goe inward , to be partakers , of the ioy , which is there had ;

25. These are the most common wayes , to keepe the presence of God , in prayer , ( though there be other wayes , by which God doth leade soules ) out of which , beginners may make choyse , of that , which is most agreable , to their disposition ; that in prayer , they may not run at randome , as we say , and tyre the vnderstanding , to search what in the very begining , they may fix vppon ; and so goe forward , vntill God , with his grace and assistance , bring them to this perfection of prayer .

26. It is obserued , that what custome a young colt , or horse doth get in the begining , when he is broaken , he commonly doth hold during life , whether it be good , or bad , and hardly afterwards , by any industry , can he be brought from it ; euen so , what custome you giue your selfe vnto from the begining , in obseruing , and keeping , the presence of God in prayer ; the same the soul will allwayes desyre , be it good , or bad ; therefore it will be requisit , to begin with a setled way , that beginners may not easily erre ; and to this end , soe many manners , and wayes , of the presence of God , and so many parts of mentall prayer , are layd before their eyes , that a certaine and constant method may be , by euery one obserued .

27. Note , that though Moyses in King Pharao's house had the fauour of the King , and worldly content ; yet he had noe blessings of importance from God ; vntill he forsooke the Pallace , and went into the desart , or wildernesse ; where by the practise of prayer , he became familiar , and inward with God ; and at length , his diuine Maiesty , desirous to free his owne people , from the slauish bondage of Pharao in Egipt . appointed Moyses , to be their captaine , to lead them from Egipt , and the thraldome , of Exod. 3. that tyrannicall King , to offer sacrifice , vnto thim selfe , where he appointed : which in Egipt they were not , permitted to doe ; this Moyses did vndertake , and performe ; God working by him , many strang wonders , to the confusion , and ●errour , of all those of Egipt .

28. In like sort , though thou ha'st the world at will ; if thou art desirous to haue Gods familiarity , and conuersation , and the blessings , fauours , and sweet content which he is wont to giue to his seruants ; goe with Moyses into the desart or solitude , ( for in Kings Pallaces , the noyse of cittyes , or multitude of people , this happinesse is not had ) forsaking King Pharao's Pallace , to wit , the world , the trouble some Noyse , of people , the multitude of vaine thoughts , imaginations , disordered affections , and inclinations , by a sweet retyrement , of all thy powers , facultyes , and senses , within thy selfe , as is said ' ; for in that solitude , thou may'st haue , and enioy the presence , and familiarity of thy heauenly spouse , that great God of glory , who can make , thee captaine , to free his people , to wit , thy powers , facultyes and senses , from the thraldome of Egipt , this vaine world , and the slauish bondage , of Sathan ; that on the Altar of thy heart , with ioy , and true content , thou may'st offerre due sacrifice of loue , thankes , and praise , to his diuine Maiesty , the God of gods , and Lord of hoastes .

29. It is admirable , to consider how many hundred thousands , yea millions of all sortes , and sexes , that forsooke the world , and betooke themselues , into solitudes , and desarts , to enioy this content ; whose exemplary liues , rare , and heroijck vertues , and euer to be admired perfection , doe remaine to all posterity ; for though for Gods loue , they liued austerely , and dyed , in holy pouerty ; their memory , farre more , then that , of the great Emperours , Kings , and Princes of this world , is by all people , honoured ; and their festiuall dayes , with ioy , and glory , in the whole Church of God , celebrated , according to that of the Prophet ; the iust shall be remembred for all Ps. 111. v. 7. eternity ; and those great ones left in obliuion .

30. This is a strang secret , and enough to conuince all hereticks , to see so many kings , Princes , Nobles , Queenes , and ladyes forsake their kingdomes , and Scepters ; their callings , honours , and estates , though neuer so great , and vast ; being so tenderly bred , and brought vp ; and become abiect in the house of God , among poore fryars , and nuns , contemning all , for the loue of God ; and themselues most , rather then liue in the tabernacles of sinners ; that is , in the pleasures of this world . and others though they liued in the world , they were retyred from it , as in a solitude , but the more they humbled themselues , God did exalt them , the higher , in glory : and many of them , became euen in this world , great , and miraculous saints , as you may read in the volume of the liues of saints . He that toucheth the pich , shall be defiled Eccli. 13. v. 1. by it ; therefore they forsooke the world .

THE XV. CHAPTER . How to examin your profit , or progresse , made in Prayer .

1. AS it is of importance , to know how we proceede , and what we doe , in prayer ; so it is , to know , what profit , and progresse , we make in prayer ; the first you haue seene , by what is said of prayer ; this other , you shall see , in this chapter , for thence you shall be able , to giue an account to your directour , of your spirit , and prayer ; and he may know wherein , and how , to examin and direct you ; which will be a comfort , and satisfaction to both ;

2. First , examin , whether you goe to prayer , for any consolations , or other proper interest , or no ; then , what doth most bring you to it ; then , whether you goe to prayer , with more willingnesse , and alacrity of Spirit , then you were wont ; then what facility or difficulty , you find in the vse , or practise of it , whether you doe commonly make all the partes ; and whether you be troubled with , distractions , and idle thoughts , and of what kind are the thoughts ; then , whether you haue these distractions , through negligence , willingly , or unwillingly ; whether instantly , when you take notice of them , you doe reiect them , and haue a remorse of conscience , for them ; or not make any great matter of it . Then , whether you doe vse to haue recollection , and in what part commonly of prayer doe you feele it , what doth most cause it ; whether it be of continuance , or for any long tyme , or no ; to all this the former chapter will giue you not a litle helpe .

3. Secondly examin , whether your prayer be with discourse , or no ; if with discourse ; whether you are easily or hardly moued ; and what doth most moue you ; and to what are you most moued ; whether to compassion , compunction , pennance , feare , loue , this or that vertue , or hatred of some vice ; and whether you be vehemently moued , or no ; if it be without discourse ; how doe you employ your selfe all the tyme of prayer ; whether in resisting idle thoughts , makeing of actes of vertues , or giuing God thankes , and making good resolutions , and purposes ; to this the 4. chapter of this part will help very much .

4. Thirdly , whether the vnderstanding , at any tyme , omitting the noyse of inward words , can rest , sweetly beholding the obiect , and for how long ? whether this , be with content , or no ; whether you find a desyre to continue in prayer , ( though you haue litle comfort in it ) only to please God ▪ whether it be displeasing to you , to be kept , or hindered from prayer , at the due tyme ; vnlesse it be , for obedience , or charity ? for then we must leaue God , as is said , for God , and some are glad , to get an occasion , to be kept from prayer , when they are to goe to it ; which is no good signe ; then whether the manner of your prayer , be with the presence of God inward , or outward ? whether most of the diuinity , or humanity ; whether you spend more tyme in the affectiue partes , then in the others ; whether after prayer , you find your soul continue in the presence of God ; or haue a memory of him ? and how long doth it continue ? and whether ( without procuring it ) your soul in doing outward things , be myndfull of God , haue some pious affections , or is producing acts of vertues , or is speaking with God ; and obserue aboue all other things , whether in prayer , but chiefely after it , you find a humble disposition , and a loathsomnesse in your selfe to be esteemed , or well spoaken of ? for the prayer which is not accompanyed , with this vertue of humility , is to be allwayes suspected , though neuer so high ; and not to be esteemed of any great importance ; whether you find your selfe with a hauinesse or dullnesse ; or lightnesse , and serenity of spirit ; whether you find your soul in loue with God , and whether this loue , be free , and with sincerity , and not a coacted , or forced loue ; and whether the soul doth incline to amorous actes , and delight rather in them , then in discourse ? then , what tyme you doe vse to spend in mentall prayer , morning and euning ?

5. Fourthly what sort of prayer , you doe vse ; whether naturall , or supernaturall ; that is , acquired by your labour , and practise ; or infused by God ; then , whether it be habituall , or transitory ; that is to say , whether that infused prayer , is guien you only for that one , or more tymes , which I call transitory ; but that which is habituall ; without any industry or labour on your part , doth as soone as you place yourselfe to pray , put you in a sweet recollection , you haue him present , with whom you may speake , and matter to speake of administred , you not knowing how ; and this is vsuall whensoeuer you goe to prayer , if it be infused , and habituall ; and marke , that the presence of God , which is there , and then giuen vnto you , bringeth with it , so great a certainty of his being present ; that it procureth with one looke on it , an admirable and reuerentiall respect , with great humility in the soul ; towards God.

6. Fiftly , ( if you haue any visions or reuelations , ) examin whether they be inward , or outward , imaginary , or intellectuall , with words , or no ; also whether you haue sweet smells , or noysome ; a delightfull alteration in your body , heare musike not knowing how , or whence ; whether you haue extasis , or rapts , and what you feele in them ; and whether you haue the degrees of prayer , with their effects , which are mentioned in the third third part of this booke , or , any of them . In all this , and what soeuer else ; be carefull , to acquaint your directour , with what passeth ; be very silent , and doe nothing without his aduise , and approbation ; for so doing , you shall hardly be deceiued by the deuil , or erre much , in your proceedings ; this our Sauiour told to our holy mother S. Teresa , as she affirmeth . Moreouer by conference of those things , with your directour , you shall learne to vnderstand , what you doe , well , or ill in prayer ; and be the better able to expresse your selfe , in declaring your mynd , and those spirituall thing , vnto him , which are obscure of themselues , and not easily vnder stood , or explicated by the very learned , that haue not experience in themselues of them ; much lesse by others not learned ,

7. Lastly examin , how liuly is your faith , and what confidence you haue in God , that he will grant , what you desyre ; this is of great importance ; and whether your loue to God , doe make you carefull to shun the least imperfections , and to be imagining , and inuenting wayes to please him , more and more , dayly ;

8. I haue knowen some ( though in the world , and many occasions ) giuen to prayer , and mortification ; and I beliue , there be many , that haue made a good progresse , in prayer ; and haue somewhat of that , which is supernaturall , not knowing of it ; nor what they doe : by reason , they want a directour , to vnderstand them ; and they want knowledg , to examin their manner of prayer , or spirituall profit ; or what they feele ; and therefore they think that they doe nothing , in prayer , that is good ; because they doe not discourse ; though they find a great quietnesse , inward content , and satisfaction , not knowing how , or what it is ; and often they omit their prayer , thinking their tyme lost ; and so they goe backward , and not forward ; and the deuil is not wanting , in like occasions , to trouble , and tempt them , and perswade them , to omit their prayer ; as being nothing beneficiall to them , and there , they loose ; where , they ought to gaine .

9. For , not to goe forward in God's seruice , is to goe backward ; and our soul in this world , is like vnto aboate , which must come to its port , forced against a strong current , or a swift riuer , by great art , and industry , of the boatmen , allwayes one begining to put on , before the other doth end , his action ; so that there is no intermission , or desisting , but a continuall forceing on , vntill they arriue at the intended place ; for if all desist from worke , neuer so litle ; the boate is carryed away , with the violence of the water ; in so much , that what in a long tyme , with great labour , they gained , of the way ; they , as it were , in an instant , doe loose . it is the same with those that desyre to be vertuous , and acquire perfection ; for they are forceing the boate , of their soul , on , forward , to it , with great art , and labour , against the swift , and strong current , of their naturall appetites , inclinations , disordered and vnmortified passions : but if they desist , neuer so litle , or omit their excercise , at any tyme , and their vigilancy ouer themselues ; they are forcibly carryed away backward , to what nature doth desyre ; and what they gained in a long tyme , is suddenly lost , and hardly recouered ; Therefore we haue neede of helpers ; and helps , of necessaryes , to forward vs , against so strong a current ; to which , there is none like ; the helpers , are God , your directour , and spirituall persons ; the helps , God's grace , deuout bookes , dayly practise of vertue , with the presence of God , mortification , and prayer ; with one of these , you must be in continuall action , and then doubtlesse , the sweet breathing wynd , of the Holy Ghost , with this your labour ▪ and diligent care , will bring you at length , to the happy , and desyred port of perfection .

10. And by reason your enemyes , the world , the flesh , and the deuil , are witty , strong , and vigilant , and doe giue you many dayly battayles , you must also examin , how you doe ouercome them , in occasions ; and what armes , and weapons , they most feare ; for of this , and your diligent care ; your safty , and security , doth depend ; so that you must often consider , what may be offensiue , and what defensiue , how to annoy , and how to preuent ; because your life on earth is a continuall warfare . for if at any tyme , you growe tepid , and Iob 7. v. 1. negligent , you stand in danger to be surprised , and lost , by those cruell traytors , who continually , doe watch , meditate , and intend your vtter ruine .

11. I doe therefore aduise , that commonly in prayer , you examin what you doe ; whether you goe forward , or backward in God's seruice , according to your thoughts , wordes , and deedes ; and euery day , make new purposes , to amend this , or that imperfection , though it be neuer so litle , or smal ; and doe some particular thing to the honour , and glory of God ; in thankes , and token of gratitude , for his blessings , and benefits ; as to kise the earth three tymes , in honour of the Holy Trinity ; or fiue tymes , in honour of the fiue wounds , of Christ our Sauiour , who for loue of you , was so wounded ; or to stand , or kneele with you handes streched forth , in a crosse , while you say the litanyes of our blessed lady of Loretto , or the Psalme of Miserere mei Deus , or fiue Paters and Aues , or a creede . and such like small things ; for belieue me , these will make you myndfull of God , and your selfe ; and augment his grace , and loue in your soul ; and encourrage you , to higher matters ; and it is a sacrifice , to his diuine Maiesty , very acceptable ; and you must be in continuall warre , with the vice , or passion , which doth most molest you , giuing it , no rest , nor quatter , as is said before ; vntill you ouercome , and subdue it , that you may haue the full dominion , ouer it , and keepe your inward house in peace , and all subiection , to God ▪ and his Holy lawes ; thus you shall knowe , how pure , and cleane your garden is ; and to what degree of perfection , your flowers are come ; and you shall be the better able , to giue an account of all to your directour , of which , and his good direction , your good , and spirituall profit doth much depend .

THE XVI . CHAPTER . Of the vnitiue Way , or state of the perfect .

1. DEere Christian soul , you haue seene , in the two former states , how the garden is digged , purged , squared , and how the seedes are sowen , and the plantes , set , and brought to growth ; so that , euery flower , may be discerned , one from the other ; and that the garden is growen pleasant and delightfull ; but in this state , you shall see the flowers , with the heat , of the sunne of iustice , open ; their beauty perfectly appeere ; their variety , rare , and wonderfull faire ; all breathing forth their sweet odour , and fragrancy , without measure ; which in deede , is so delightfull , that it brings the world , to admiration ; for heere the light is so pure , and the knowledg , so great , and perfect ; that humility , is most profound , contempt of our selues , and all that is not God , in a very high degree ; honours , and proper esteeme , quite trode vnderfoote ; pouerty of spirit , in very great request ; and charity , as lady , ruling , and directing all , with true resignation , absolute abnegation , in sincere loue , and conformity to God's diuine will , in all things , without exception ; in all which , true perfection doth consist .

2. An example , and a perfect patterne , of these three states , you shall see , in one , and the same body ; to witt , Blessed Mary Magdalen ; she few dayes before , walked the streetes , with such pride , glory , and beauty ; that as a beneficiall seruant , to Sathan , she allured to sinne , the heartes , and affection , of those , that with pure eyes , did not behold her ; she was a foul garden plot , wherein all vice was got ; but by the preaching of our Sauiour , she vnderstanding her wofull state , and lamentable case ; to purge and make this garden plot , cleane ; first , she doth cast of her rich and vaine attyre , them barefooted , meanly clothed , her hayre about her eyes , along the street she goes , and enters among strangers , where our Sauiour was inuited to a feast : and in the view of all , casting her selfe vppon her knees , knocking her brest , with sighes , from the bottome of her heart , did embrace kisse , wash with her teares , and wipe cleane , with the golden hayre ( wherein she formerly tooke pride ) those sacred feete , of Christ our Sauiour ; heereby manifesting her repentance , and inward griefe , for her sinnes ; her contempt of her selfe , the world and all vanity , the desyre , she had , to be disesteemed , ill thought of , and despised by all , as then she was by Simon , who inuited our Sauiour , Luke 17. v. 39. as in the gospell doth appeere ; in this also , she expressed her liuly faith , firme hope , and sincere loue , with most admirable humility , to Christ our Sauiour , the true phisitian of her sick , and languishing soul , her only good ; then she grieued heartely , that she so fouly offended him in all her life : no tongue is able to expresse her inward sorrow , but her heauy sighes , and many teares , with that outward action , giueth to vnderstand , what feeling she had , in the secret of her heart .

3. She came thither in sinne ; but where sinne , did abound , grace did superabound ; she came wicked , she returned iustified ; she came sick , but returned healthy , well , and sound ; she came altogether troubled , she returned , quiet , and contented ; she came vncleane , and vnmortified ; she returned purified , and composed ; she came a beginner , but became soone a proficient , and by this one resolute action , by which she ouercame her selfe totally ; she became truly perfect , vnited with true loue and all conformity , to the Holy will of God ; and though she made no noyse of words , yet her silent speech , was heard by him , who knew the secrets of all hearts ; and therefore he said , thy many sinnes are forgiuen ; I haue heard thy prayer , and granted thy request , goe in peace , and sinne no more .

4. At these wordes of life , sweet was her content , and great her ioy , darknesse fled , the light of grace appeering in her happy soul ; O how powerfull , and operatiue are the wordes of God ? ( goe liue in peace ) o diuine benediction , o heauenly gift , o admirable treasure ? goe liue in peace ; this peace , did quiet her afflicted , and troubled mynd ; ordered , and setled her passions , and appetites , in due subiection ; composed her senses , and left no place in her , for further warre . or strife ; her ioyfull heart , did then melt , with the heat , of the fire of diuine , loue ;

5. O how feruent , o how ardent she returned home , where , in priuat , with those chaines of gold , ( which formerly were a helpe to sinne ) she brused those delicat shoulders , and tore her tender flesh , with many heauy lashes ; retyrement , and solitude , in continuall contemplation , of diuine misteryes , and her great obligation , to God ; were her only comfort ; she had no other care , in mynd ; so that she sate with sweet content , at our Sauiour's feete ; while Martha laboured in preparing meat for him , and his Apostles ; Mary being at rest in contemplation , and for getting all , that was on earth , Martha taking it ill , complayned to Christ , that she did not helpe her ; but he that was more fed with her inward occupation , then with Martha's preparation , did plead Mary's cause , and said , Martha , thou art busied about many Luke 10. v. 41. things but Mary about one ( which was God alone ) and therefore she did choose the best part .

6. Blessed Mary Magdalen , liued thus , increasing dayly , in the loue of God , and contempt of all the world , vntill she heard of the apprehending ar●ainment , and condemnation of our Sauiour : at which she could not containe her selfe , nor stop the current of her loue , but away she went , where she might behould him ; she pressed through the multitude , without , care , of credit ; or feare , of death ; and though with many chekes , and abuses , of the souldiours , and others ; at last she came where her beloued was , with that heauy crosse whereon they were to nayle him fast , naked , to the iniury of the wind , cold weather , and shame of the whole world , as a malefactour , whom none would acknowledg for any other , nor countenance in any wise ; there , in presence of all , she doth expose her selfe , she doth acknowledg him , draw neere to the crosse , embrace it , with many sighes , and teares ; receiue the drops of his sacred blood , falling downe vppon her ; lament his death , helpeth to sheet him ; assisteth his buriall , and often doth visit his Holy Sepulcher , loue affording her , no resting place , vntill she had seene ; and found , whom her soul affected , according to his promisse ; for he sayd , he would rise the third day , and she was not defrauded , Matth. 16. v. 21. Math. 17. v. 22. nor frustrated of her desyre and expectation ; for before he had visited his apostles after his resurrection , he appeared vnto her , whose loue seemed more , and care greater , to seeke after him ; and after his ascension , her brother Lazarus , she , and her sister Martha , with others , bannished from their natiue place , came to Marsilia in france , where , in a litle caue , vnder ground , she liued a while ; but it was in the citty , and t is like , that she had some visitations of frends , and others , which was a hinderance to her desyre ; which was to be busied with God alone ; and therefore she parted thence and went to a vast , and high mountaine , neere the towne , where , in a solitary caue , or hole ; she liued in contemplation of the passion of our Sauiour , and diuine misteryes , for the space of thirty three yeares , not tasting any earthly foode , but dayly , by the Angells of heauen , seauen tymes , was eleuated , and carryed in the ayer towards the kingdome of glory ( which she expected ) and was recreated with the sweet musick , and ioyfull harmony , of celestiall Ierusalem , quite forgetting all that was on earth ;

7. What more perfect patterne of all degrees of spirituall perfection , can be seene ? she put the axe to the roote , in the very begining , and brought downe the tree of all vice , and imperfections , to the ground , on a sudden ; she had in deede , a strong resolution , to forsake and ouercome all ; her attempt , ( to her owne confusion ) was great and stout ; she came to a speedy conuersion , a true resignation , a perfect abnegation , and a totall , of what was inward , and outward , mortification . She was a rare beginner , an admirable proficient , and soone solid in true perfection , transformed , yea deified , and wholy vnited to her beloued , Christ She had supernaturall prayer before she came to tbis height of perfection . Iesus , in the same spirit , loue , will , and desyre with him ; the sweet odours , of her vertuous flowers , euen to this day , doe wonderfully delight the whole Church of God ;

8. Thrise happy are the soules , that come to this degree , as to transcend all worldly things , and burne with the fire of the loue of God alone , the thing is great , but nothing is difficult to a willing mynd , that is in loue ; nor vnpossible , to so great , powerfull , and good a God ; these soules cannot hyde their treasure , though they would , the inward grace appeering in all their workes . their actions , and words , are attractiues ro piety , and deuotion ; and like so many firebrands , doe inflame all with the loue of God , and desyre of perfection ; the flowers are open to the view of the world , and their odours , and fragrancy so strong ; and their beauty , so admirable , and rare , that all they , that come neere them , are comforted , and delighted extreamely ; they thirst after the saluation of soules , they vse all diligence and industry for the conuersion of sinners , their prayers to god for them , are many ; their pennances , rigourous , and their teares , in great abundance ; that his diuine Maiesty may be pleased , to reclaime them , and bring them from their wicked wayes ; their whole , and only desyre , is , to bring all to serue , loue , and praise God ; their very conuersation is of that sweetnesse , and emphacy , that such as heare them , are neuer wery ; they thinke whole dayes , not houres , through the content they find , and the rauishment of mynd , they haue , from the sweet odours , and feelings , that proceede from those faire vertuous flowers , which in their garden are seene , loue , doth shine in them so gloriously , that what soeuer doth happen to them , it seemeth to shine with the same , and be as it were of the same colour ; therefore in murmurations against them , they are ioyfull , in persecutions , patient , in suffering , perseuerant ; when they are esteemed , honoured , or praised , they are humble , and confounded ; all esteeme , honour , and praise , being only due to their beloued Lord ; their pouerty of spirit , is so great , that , not only of the things , and content , of this world ; but also of the very gifts of God , and spirituall comforts , and consolations , for his loue , they are contented , to be depriued ; their resigna●ion , and conformity , is so perfect , that ●hey haue no will , but his , they doe no more liue , but Christ doth liue , in them , ●cting and directing all , that they doe ; ●e is so enamoured of this garden , that ●e as Lord of the land , takes it to his owne possession .

9. O how inward , how familiar , and ●ouing they are to gether ? he sayes to Cant. 4. v. 1. ●his his spouse , those wordes of the can●cle ; o how faire thou art my deere , the●e is no spot in thee : he is so taken with ●er beauty , and her admirable charity , ●hat he is euen made captiue through lo●e , to her : and she likewise , to him ; and ●his is so strong , and forcible : that none ●● them can endure the absence of the ●ther , for a moment : for nothing in hea●en , nor earth , can giue her any content , out his presence alone , and he likewise so carefull , and choyse of her , as if ●here were no other in his fauour but she ●one : o what a heauenly happinesse this ● on earth ? this soul is so in loue , that ●he myndeth , nothing but his honour , ●lory , and endlesse praise ; she wisheth ●hat she were all creatures , and that all creatures , were hearts , of loue , and tongues of praise , that she might doe no other , for all eternity , but loue , and praise Christ Iesus , her deerly , and only beloued , in the highest manner , and greatest extension , that possibly might be ; she doth languish , and long to be out of the prison of the body , that so dissolued , she might be with Christ in the kingdome of his glory , for euer : for in this world , ●he can haue no true rest , nor content .

THE XVII . CHAPTER . How some are deceiued , thinking themselues spirituall ,

1. IT is said in Holy Scripture , that not euery one who saith , Lord , Math. 7. v. 21. Lord , shall enter into the kingdome of heauen , but he that doth the will of out Lord ; In like manner , not euery one that vseth prayer and other spiritual exercises for some yeares , is mortified , vertuous , spirituall , or perfect , but he o●ly , whose inward and outward senses a●● truly mortified , with a perfect abnegation of himselfe , and all things of this world , and a reall conformity , of his will , at all tymes , and in all occasions , to the Holy will of God , is vertuous , and spirituall .

2. But our nature is such , that in all euents , we are apt to thinke the best of our selues , and conceiue our selues to be that , which really we are not ; therefore , to discouer this hidden diseasse of self-loue , and to knowe truly , what we are , we must be first as is formerly said , in seuerall occasions well tryed ; and as , and what , in that tryall , we shall be found ; so , that , and no other , we are ; though we think neuer so well of our selues ; and if ●n those occurrents , you find your selfe , to be allwayes conformable , to Gods will , and desyre to please him rather then your selfe , and doe his will , and not your owne , and not belieue , any thing of your selfe , that you haue not well experienced , you may be said vertuous , and spirituall .

3. For he that preferrs the will of God , ●efore his owne , cannot doe but well . his was that , which our Sauiour did , in is life and death ; for when his Mother ●ound him , at the age of twelue yeares in the temple , after long searching for him , ●nd said , my sone , what ha'st thou done ●o vs so ? thy Father and I grieuing , haue Luke 1. v. 49 sought after thee ; he said , what is it , that you sought me for ? did not you know , that it doth behooue me to be employed , in the things , that belong to my Father as if he said , I came to this world , to doe the will of my heauenly Father , and it his occasions I am employed ; you needed not to haue sought me with such care ; for I must doe that , for , which I came ; to wit my Fathers will ; in this present occasion .

4. Also when he conuerted the Samaritan woman at the well , and his disciples would haue him to eat some what , knowing that he was hungry ; he said , my Ioan. 4. v. 34 Luke 22. v. 42. meat is , to doe the will of my Father : and in the garden of Gethsemany , he said Father thy will be done , not myne ; though it was , to suffer most cruell torments , and the ignominious death of the crosse , and euen for the good of those wicked Iewes who sought his death ; this was a tryall in deede ; for as the gold it the fire , so the iust man , in the fornace o● tribulation , is proued and tryed , and ●●s vertue truly knowen ; so that a man m●st not trust vnto himselfe , nor think that he hath any degree of vertue , vntill the occasions hath tryed him , and found him so .

5. Some that spent many yeares in the vse and practise of prayer , and other good exercises , finding content , and sweet teares , with a litle sensible deuo●ion , not well instructed , and knowing ●o more ; thinke themselues spirituall ; for ●hey feele no great affection to the ●hings of this world ; they take no pleasure in pastimes , they willingly read good bookes , frequent the Sacraments , ●peake of God , and spirituall matters ; all which are very good ; yet their passions ●re liuly ; their appetites , and senses vnmortified ; but they knowe it not , by reason , they had no occasions of tryall ; and ●hey are no sooner in the occasion , then ●t is obserued ; so that the content they ●ad in prayer , and other exercises , caused ●hose good effects in them ; rather ●hen the loue of God , or desyre of true ●erfection ; which is not had but by the ●way of mortification .

6. It happened , that one of these sou●es , came acquainted with me , and by ●hance , we speaking of prayer , she vn●olded vnto me a great secret , which she ●euer told to any : thinking that it was ● great matter , and that she had receiued ● great benefit of God , which ( for humility ) she was loath any should know , and it was , that she found such content in prayer , that she could continue for a longe tyme in it , and did very litle care for the world , and desired me to instruct her , and tell her , how to goe forward in the loue , and seruice of God , I saw her good desyre , did proceede from that content , and that she vsed no mortifications outward , nor inward , and therefore persuaded her to meditat vppon the passion of our Sauiour , and his mortified life , and vertues , as his patience in suffering , his pouerty , in wanting euen a place to put his head into , and so forth , of other vertues . this seemed very good to her , at that present , but when she went to prayer , and did not vse her owne manner , nor find those comforts , she would not vse my instructions any more , and said it was not a good way , to come to the loue of God , so that in stid of the loue of God , she was found , with the loue of herselfe , and her owne content , and when she thought that she had loathed the world , she found it within her selfe .

7. For who can say , he hateth the world , and all things , else ; and yet , is so in loue , with himselfe , and his owne content , that so long , he will be obedient , to his directour , or Ghostly Father , as he shall direct , or command , things agreable to his humour , and desyre : and no longer ; so that , such doe seeke their owne will , in what they doe , and not the will of God ; and whereas they think themselues spirituall , they are found otherwise . For as a certaine true mortified seruant of God , said ' ; among the things of the world , which thou shalt forsake , remember , and doe not forget , in the first place , to forsake thy selfe .

8. For the world , is not the vnsensible things , only ; as the vanityes , honours , wealth , pleasures , and such like ; but also the people , corrupt manners , selfe loue , proper iudgment , our owne will , our Passions , and senses ; all these doe helpe , and induce to sinne . this then is the world , to be principally , and most forsaken , and so acquire the loue of God , and true perfection ; when S. Peter sayd to our Sauiour , behold we haue forsaken Math. 29. v. 27. all , and followed thee ; what gaine shall we haue , what shall be our reward ? he answered saying , Amen I say vnto you ; that you , that followed me , shall receiue a hundred fold , and life euerlasting , he did not say , you that did forsake all , ( as many philosophers did , shall be rewarded thus ; but yee that followed me ; did imitat my life , and vertues , in pouerty of spirit , abnegation , humility , patience , resignation , charity , shall haue life euerlasting . so that to forsake the world , without following Christ , is not sufficient ; therefore we must carry our crosse , and follow our Sauiour , mortifijng our selues , in all things , casting of , old Adam , Collos. 3. v. 9. with his acts , our vnbridled appetites , affections and inclinations , and inuesting our selues , with the new , which is according to Christ , forsakeing , vice , and embracing vertue , and so we shall forsake our selues , for God ; and our owne will , to doe the will of God , and be truly spirituall .

9. Others there are , of greater retirement , who haue forsaken all medlings with the world ; their tymes and houres are distributed , they read , and pray much ; they often frequent the Holy Sacraments , and other godly exercises , they would not offend God , for any thing ; they take compassion , vppon those that liue according to the world ; they find a desyre to be with Christ , and they haue no small conceit of themselues , of their progresse in vertue , and spirituall perfection ; yet they haue reserued for them selues , their possessions , that they may not be in any want , or neede , least to trouble themselues , to seeke for any thing , that might be necessary for their accommodation ; thinking this , not to be an obstacle to vertue , but rather a helpe to all perfection ; and the deuil doth so cunningly suggest , that it would hinder their deuotion extreamly , to be in want of a house , meat , drinke , cloathing ; or to be careing for these things ; also that they must haue a care of their health , and keepe themselues well clod , and shod , in the winter , must eat moderatly ; yet good and wholsome meates , well dressed ; must sleepe well , and such like ; so that , they hauing all accommodation may without trouble serue God , vse their spirituall exercises , and attaine to the loue of God , and true perfection ; and withall our nature desirous of proper commodity , and thinking that this may stand , with true vertue , and perfection , is easily persuaded , to giue beliefe to it , because all is carryed vnder the colour of pretended helpes , to acquire vertue ; and perfection .

10. But deere Christian soul , though this be good , without all doubt ; yet it cannot agree with the mortification and pouerty of our Sauiour Christ Iesus , Luke ● v. 7. who came naked to the world , without commodity of house , bed , fire , or frends , about him ; for he was borne in an open stable , in the cold of winter , and had no better bed , then the manger to rest in , nor other fire , to comfort him , then the breathing of an ox , and an asse ; he liued in great pouerty , without commodity ; and dyed naked on the crosse , forsaken by his disciples ; if his actions , are our instructions , surely this is the way , and not that of proper commodity , to acquire true perfection ? our Sauiour said to the young man , in the gospell , if thou wilt Math. 19 v. 21. be perfect , or art desyrous to attaine to true perfection ; goe , and sell all that thou ha'st and giue it to the poore , and , then take thy crosse , and follow me ; where , you must obserue , that our Sauiour said , if thou art desyrous to be perfect , ( for of such we speake , and not of others ) sell all ; he said not , keepe all necessaryes , and sell what is superfluous ; but sell all ; and what then ? take thy crosse of mortification , and follow me , in want , pouerty , nakednesse , abnegation , resignation , and conformity , to the will of God in all things ;

11. In an other place , he aduiseth , that we be not solicitous what to eate , or drinke , the next day ; but to serue God Math. 6. v. 25 & 32. truly , and seeke for the kingdome of heauen , and he will prouide all necessaryes for vs ; for our heauenly Father knowes what is fitting for vs ; and surely he that prouides for the birdes , and beastes , they not sowing , nor reaping , will not forget , to prouide for vs , his owne similitude and likenesse ; he louing vs so deerly as he doth ; chiefely , if we haue forsaken all commodityes , for his sake , and loue . But these delicates , would faine be partakers with our Sauiour of his consolations , but not of his wantes , and tribulations ; certainly they haue not that liuly faith , and confidence , in God , which they ought to haue , otherwise they would quite for sake all , and trust to his promisse ; knowing that he is omnipotent , and will not for sake those who doe truly confide in him .

12. He fed our Holy Father S. Elias , and S. Paul the first Hermit , and diuerse 3. kings 17. v. 6 others in the desarts , and wildernesses , by the ministery of Angells : what was wanting to his Apostles when they went from place , to place , without shooes , or hose , without a wallet , or a penny in their Luke 22. v. 25. pursse ? nothing : for our Sauiour to confirme them , in this truth , did aske them , if at any tyme when he sent them a broade there was any thing wanting to them ; and they answered ; no. what was wanting to glorious S. Francis , when he forsooke not only the things of the world , but also the very cloathes that were on his backe , casting them away ? truly , nothing . therefore these commodious louers of themselues , are deceiued , by this fine sleight , of Sathan ; vnder the pretence of vertue , to keepe them allwayes imperfect , and farre from true vertue and perfection ; for corporall commodityes , are preseruers of selfe loue , and both , a great helpe to sinne , and enemyes to all vertue , and perfection .

13. There are many that liue this manner of life , and they doe well ; but they are not of those , that carry the mortification of Christ , in their body , as S. Paul : 2. Cor. 4. v. 10. nor of those who are not satisfied with going barefooted , but would also goe naked altogether , but for modesty's sake through loue of pouerty . as S. Francis ; nor of those , who liued in the wildernesse , in nakednesse , hunger , thirst , and cold : as many , of great quality , and tender virgins did , hauing for their best bed , and resting place , the bare earth , and sack , or hair cloath , for their couerlets ; Luke 6. v. 12 our Lord and master Christ Iesus , watched long , spent whole nights , in solitary places , in prayer , suffered much hunger , thirst , and cold ; and in his greatest extremity , hanging on the crosse , and greatly thirsting , had no other comfort , nor refocillation giuen him , then the bitter taste , of vinegar , and gall ; in imitation whereof , the Holy Fathers ( and I haue seene it often done ) did vse to put some wormot , or other bitter thing , yea , and the wax of one's eares , into their meat , to mortify their taste , that they might haue no gust , in any thing , but in God alone ; and to mortify their body , and offer themselues vnto his diuine Maiesty , a liuing , immaculat Rom. 12. v. and acceptable hoste ; these sought nothing in this world but to please God , and imitat the life and vertues of Iesus Christ , in true mortification , nakednesse , want , and conformity , to the will of God ; therefore the Holy Prophet said , cast thy care vppon our Lord , be not solicitous for any thing , he will nourish thee , he will haue care of thee ; feare neither want , or sicknesse , doe not think , Ps. 54. v. 23. that he cannot preserue your health , vnlesse you haue good meates , and sawces ; and other bodily commodityes ? for truly I see none more vnweldy , then they that take most care of the preseruing of themselues with those accommodations ; and I see none more healthy , then they who put themselues wholy into the hands , and care of God , not regarding how they are clod , or how , they eat , or drink , as the poore hermits , and religious mendicants .

13. For I haue obserued in our owne order , where they eat no flesh , their dithes , not many , costly , nor toothsome , they fast one meale neere eight monethes in the yeare , their disciplines are many , their , austerityes , mortifications , chaines , ciliciums and other bodily macerations , ( besyde their inward warre subduing the passions , which is of great trouble ) not few , nor of small account ; yet they are as seldome sick , as any others , with all their commodityes , and doe liue longer ; many , vpwards of fourscore , others , of nynty , but commonly to neere seauenty , and betwixt that , and eighty ; which is esteemed among seculars , a great age .

14. But whosoeuer , doe think , that they must not be sick , they are mistaken ? and what if they fall sick ? cannot they therefore serue God in sicknesse ? without all doubt , they may , and please God highly , in their greatest infirmity , and paine ; I know not what better occasion they can haue , to exercise themselues , in patience , resignation , and conformity to the will of God ; and perhaps enduring their sicknesse , and paine , with content , it may be more acceptable , of more value , and merit , before , God ; then what they did in all their life formerly , when they had their best health ; for in this they are tryed ; and the fruit of their prayers , and other exercises , will appeere ; and their vertue , and loue to God beknowen , not only by what , but also in the manner that they doe suffer for his sake , and loue ;

15. And what then if they dye ? doe not they the sooner goe to heauen , to enioy him whom they say , they loue , and for whose loue , they tooke that forme of liuing vppon them , to be free from the miseryes of this life , and be in glory for euer ? who doe think , they would endure wrongs , iniuryes , persecutions , torments , and martirdome , for God ; according to the desyres which often they feele in prayer , if they feare infirmityes , and would be free from any sicknesse , and not indifferent in all things , and to accept of them , with all patience , and conformity , as God were pleased to send them ?

16. Some also of this sort of people doe adde to their retirement , prayer , and other spirituall exercises ; many bodily mortifications , and pennances , but they feele not their inward enemyes ; perhaps , by reason they haue no occasion to try , or know , what inwardly they are ; or by reason they are of a soft , quiet , and mild disposition of nature , and not easily moued , or are vnsensible of troubles ; these are soonest deceiued , and secular● in them ; who seing them of that simple , and myld condition , doe honour , and esteeme them very much , as if in deede they were saints ; and this is one of the greatest deceits of the world ; and these doe think themselues of no litle spirituall perfection , and vertue ; I haue seene , and knowen some of them , but when they were affornted in occasions with iniurious words , and abused , contrary to that esteeme which they themselues , and others had of them , their passions were found very liuly , and their inward mortification and vertue litle .

17. Of these likewise , there be many Noblemen , and women , and others of great estates , that hauing vsed a retired life , much prayer , and mortification of their bodyes , are desirous to forsake all , and embrace a religious state of life , in some holy order ; but the deuil is not heere wanting to hinder so great a good ; and first he placeth as a reasonable thing , before their face ; that they must doe nothing rashly , but be aduised by their frends , and Ghostly Father ; and when they haue so done ; the frends , ( chiefly if they haue a benefit by their remaining in their owne estate , ) doe alleage vnto them , their tendernesse , the great rigour and austerity of a religious life , and what a hard thing it is to be at the will , and command of an other , who may want discretion , and other qualityes befitting a superiour ; and haue no regard of them , more then of a poore man's sonne , who was brought vp to labour , and may cause them to doe seruile workes , which they were not bred to , and hinder them from prayer , and other good workes , which in the world they could haue done , with great perfection ; as to build Churches , bridges , high wayes , maintaine orphans , preferre poore decayed gentlemens daughters , relieue the poore , and many other good and charitable deedes ; which in religion they cannot doe ; and then they present to them , the example of many Emperours , Kings , and queenes , that by their good deedes , and vertuous life , remaining in the world , were great saints , as Henry the first Emperour , and his wife ; Lewis , of France , Edward of England , Helena , Empresse , two Elizabethes , of Portugall , and Hungary , and diuers others , saints ; and then the Ghostly Father perhaps out of some human respects , and loath to offend these frends , doth consent and concurre with their remayning in the same state , vnder this holy pretence , that they may be vertuous , and saints as well , as others , that liued so .

18. But this was a speciall and extraordinary fauour of God , done to them , not commonly granted ; and therefore the poore soules are deceiued , being thus persuaded , not to follow gods holy inspirations , but are hindred to be free from these tyes , with which they are kept fast , and cannot goe forward , with true freedome , and liberty , to perfection , and the loue of God ; for often it falleth out , that these good soules hauing the occasion present , in tyme of temptation , and aridity , not finding those inward comforts , and consolations , which they were wont to haue , may fall from their godly exercises , to worldly recreations , rather then suffer that trouble , and aridity ; and perhaps fall into sinne , as Dauid , and Salomon did , after receiuing many great graces , and fauours from God ; but Dauid did pennance ; and whether Salomon be saued , or damned , it is doubtfull , and most say ; that he is not saued ; I was acquainted with one of quality , who was thus deceiued , and fell after acquiring a great progresse in prayer : whereas , if he had forsaken all , and become religious , the occasion of falling , had not beene ; for in religion in tyme of aridity , they haue an encourragment ( by seing the example of others ) to goe forward ; and they would be vnmyndfull of any other thing , and resolutly , and constantly goe on , and doe the will of God , in all occasions ; in hope to gaine the comforts , and other feelings , they had formerly of God ; also they haue not any motiue present , to withdraw them from their spirituall exercises , wherewith to diuert their mynds ; for being religious , necessity may compell them to vertuous exercises , and to put their confidence in God only , hauing no other refuge , since their estate and welth is once forsaken , to which they cannot returne .

19. Yet , I doe not say , but some may be saints , being rich , and wealthy ; but it is rare , for though S. Bernard saith , that not the substance or the wealth , but the affection , to it , is that which hurteth , and hindreth vs , from perfection ; yet it is hard for a rich man to enter into the Matth. 19. v. 23. v. 24. kingdome of heauen ; or for a man to possesse riches , and not affect them ; and consequently , to acquire perfection , and become a saint ; though true it is , that the grace of God is beyond all ; these sorts of people , are very pious , and deuout , whiles they haue no crosse , but comforts ; and they thinke themselues vertuous , being not tryed , by the contrary ; and in tyme of temptation , or probation , they faile .

20. Our Holy Mother S. Teresa relateth a story of one whom she knew , that liued a retired life , but had all commodityes ; he was much giuen to prayer , to speake of God , frequent the Sacraments , and he would not willingly offend God , in any thing ; and was as he and others . conceiued , of great perfection , by reason he was a single man neuer marryed , then aged , kept priuat in his owne house , was affable of condition , not seene angry , endured many troubles , and contradictions , he did not vse to speake ill of any , had comforts and consolations ; so that many held him for a Saint ;

21. But she whom God had Blessed with the discretion and knowledg of spirits , being in conference with him , soone found out his disease , and his errour ; for she obserued that in all things , he followed his owne iudgment , and will ; affected his commodityes , and in occasions of selfe interest , or worldly profit , he was somewhat earnest , and gaue himselfe more scope , then he ought , or was fitting , for so good , and vpright a conscience ; she also perceiued , that he tooke content in his owne speaking of spirituall things , and in relating what he did , and suffered ; and he so gilded , all his proceedings , that he was esteemed very pure ; and perfect ; as is said .

22. But why did he behaue himselfe so well , in suffering those troubles ▪ without note of impatience ? and so well demeane himselfe in other occasions ? not out of any true or solid vertue ; but only for his honour , and the preseruation of his credit , and the good opinion he knew , was held of him ; all which she easily discouered in that conuersation , and she much admired how the party himselfe , and so many others , were so easily mistaken , and deceiued in him . and she concludes saijng , that she feared the losse of this mans soul , and the like , more then of many knowen sinners . for he had his commodityes , his owne will , and proper iudgment , in all things ; he trusted to himselfe , his mortification , was litle ; and his manner of life , with those comforts , and consolations , and the esteeme held of him , caused him simply to haue a good conceit , and opinion of himselfe , and relate what he did , and for his credits sake , to suffer those contradictions , and troubles with a cheerefull countenance , not obseruing perhaps any vice in all this , yet pride and vaine glory had no small share in him . to this purpose you may call to mynd the lamentable story of the Doctor of Paris who as some conceiue for the good conceit he held of himselfe , was damned ; though esteemed a saint by many ; good God how apt we are to thinke well of our selues , and what we doe ? and how easily we are blinded in our owne cause ? for selfe loue maketh things appeere , otherwise to vs , then they in themselues are ; and truly , where wealth and good accommodation is , commonly , pride and vaine glory are not wanting ; which cannot consist with true perfection .

23. Now let vs speake of religious persons , that forsooke the world , with a desyre to serue , and please God , with great perfection ; they begin well , vsing many austerytyes , pennances , and much prayer ; they become learned , they speake of God willingly , in all their conuersations ; and are of an exemplary life ; which , if they should prosequu●e , certainly they would , by God's Grace , at●aine to high perfection ; to which , perhaps they conceiue they haue attayned : howsoeuer , they are well esteemed of others ; but that which is much to be lamented , is this , that they who forsooke he world , and all things thereof , ( vnder he colour in the begining , to helpe others , ) doe put themselues in occasions ; ●nd by degrees , they decline from their wonted exercises ; they seeke to be acquainted with this , and that Noble , or●ich man , or woman , and get their fa●our ; and that for which they forsooke the the world , is now the cause why they are more in the world , then euer before , and he that came to religion , vowed pouerty , and to liue retiredly from the world , myndeth nothing more then to please , and embrace the world ? and so he perhaps of that Blessed Paradise , of religion , maketh a hell and place of damnation for himselfe ; what seeke they by their diligences ? to acquire the fauour , or esteeme of worldlings , and to goe from the pure water , in which they appeered white , and cleane , into the filthy puddle of worldly myre , and then they are so changed that they are no sooner touched in a woord , about their honour , or reputation , but their immortification appeeres ; they are offended ; inwardly troubled , and disquieted ; which shewes , that their building , was not solid ; their vertue true , and themselues , after all their labours , and exercises for many yeares of litle , or no perfection ;

24. These come so farre , that they will not haue any , to thinke otherwise , then well , of them ; which is no small defect , and want of humility . and more then so , they think it , fitt , to iustify themselues , and that they are bound so to doe , in discretion , for preseruing their reputa●ation , in case they be ill spoaken of ; which truly , is a great deceit ; vnlesse , it doth concerne the publick good of their order , and that they are commanded so ●o doe , by obedience ; this is the opinion of all spirituall writers .

25. For who could better defend his credit , and iustify himselfe , then Christ our Sauiour , the true patterne of vertue , and master of all perfection , being fal●ly accused , very much wronged , and ●bused , both in his reputation and person ? Yet he in silence , humbling himselfe ; with patience endured all , for our example , but the deuil is cunning and crafty , and doth well know , how to paint , and colour things , in all occasions , with false shadowes , according to the humour , and disposition , of euery one , to deceiue , and keepe them in ignorance of the truth ; vnmortifyed , and imperfect .

26. Others , also there are , who liue with more mortification , and recollection , not esteeming any frendship of worldlings , but doe endeauour to obserue their institute exactly , and think that they are dead to all things , and perhaps they are ; but not to themselues ; for often , if they be corrected , or admonished for some small defects , they doe find an auersion , and an inward murmuration in themselues ; and they think so well of themselues , that they conceiue , that they liue an irreprehensible life , and therefore are disquieted if they be corrected ; this shewes that they haue not gained true humility , nor gained perfection , neither haue they put the axe of mortification , as yet , to the roote of the tree of selfe loue , and proper interest .

27. Others are of a higher degree , yet are found tyed in trifling thinges , as to affect a good cell , a faire breuery , handsome beades , spirituall bookes , curious pictures , so that if they should be depriued of these , they find an inward alteration , and contradiction , though it be done by their Superiour ; by which , they shew , that as yet they haue not the true liberty , and freedome , of spirit , which they ought to haue , but are tyed with these small threeds , which keepe them downe , that theyr spirit cannot flye to the height of perfection ; others are of more perfection , and are free from all worldly tyes , and the former affections , and are in a great height with God ; they haue great feelings , and comforts , euen in the Superiour part , and this they affect ; so that , if for any tyme , these illuminations , and feelings , were kept from them ; they would find a kind of sadnesse in themselues ; which sheweth , that they are not totally mortifyed , and that they haue not acquired true pouerty of spirit ; which is ; willingly , for the loue of God , to be conformable : to Christ naked , and comfortlesse on the crosse , and the will of God in all things , and to be depriued of those very fauours , and comforts , which his diuine Maiesty , doth bestow vppon them , for they must strip themselues naked of all affection whatsoeuer , and be indifferent , to be disposed of , as ●hall please God ; though it should be , to be in affliction , and voyd of all comfort , during their life , in this world ;

28. So that all these , are soberly de●eiued thinking them selues truly spiri●uall , but the contrary , is found in these occasions , wherein they are tryed ; yet all ●s laudable .

THE XVIII . CHAPTER . The chiefe reasons , why they attaine not to perfection of spirit .

1. MAny causes and reasons there may be alleaged , why so few come to true perfection , but heere I doe intend to shew two which may suffice for all , The first is , that from the very begining they did not place a sollid fundation for their building , that is , they did not seriously practise themselues , in the meditation , and imitation of the life , passion , death and vertues of our deere Lord and Master Christ Iesus , the looking glasse and true patterne of all perfection ; but lightly passing ouer his life , bitter passion , and death , they remaine in the consideration of his benefits , and other high matters , of Gods perfections , wherein they find comfort , and content ; with which they are satisfyed ; they giue God thankes , and praise , and goe no further , to know themselues ; whereas they should meditat vppon his life , and passion ; to be moued to compassion , compunction , and mortifycation of themselues , and to doe some pennance for their sinnes . and thus proceeding with humility , carry their crosse , and lay a so●id fundation , to build vppon .

2. For what will it availe me , to haue content , and consolations , in prayer , if I ●e not the more penitent , and by pennan●e , my soul the more purged , and pure ; ●or my senses , nor passions , the more mortified , and subdued ? they that goe so high , are like to those , that going , doe allwayes looke vpward , not considering that stones , or other obstacles , may meete with their feete ; and if they hit on some one , downe they fall , so these consi●er high matters of the diuinity , and ●oe not looke downe vppon the suffe●●ngs of our Sauiour , which might pres●rue them from falling , in case , they hit on the stones of temptation ; for tempta●●ons meeting with their inclinations , ●nd vnmortified affections , which are t●e feete of the soul , and they not practis●d , to looke vppon , and immitat our Saiours mortification , but thinking of his greatnesse , or other his perfections , may easily fall to sinne .

3. But who considering that our Sauiour suffered those cruell torments , for our sinnes ; would not be moued to hate sinne , and rather , dye then commit one ? we read that a man in spaine desirous to sinne with a woman , it happened to be neere a crosse , which was on the high way ; and when he was to commit that euil act , lookeing on the crucifix which hanged an the crosse , it came to his mynd , that our Sauiour , was so nayled , and put to death for his sinnes ; where vppon instantly he stoppt ; and would not commit the act , but repented ; and it is said , that the crucifix did bowe downe to him , and doth so remaine to this day ; to shew how gratfull that act of his , was to our Sauiour . by this you see how powerfull the memory of the passion of our Sauiour is to preuent sinne . also , ●● that intends to goe vpward , must beg●● from the lowest step , next the ground , and so ascend by degrees , and not 〈◊〉 before tyme , which bringeth danger of ● great fall . the lowest step ascending t● perfection is the knowledg of our selues , our vnmortified senses and passions , which we shall see , and knowe , considering the life , and passion of our Sauiour , comparing ours , with his ;

4 , As to say thus , what will it a●ay●● me , that our Sauiour suffered many iniuryes , and cruell torments , if I doe not imitat his suffering by doing pennance and abstaining from sinne . if he suffered for loue of me ; why should not I suffer somewhat for loue of him ? Also what the better am I , that our Sauiour was poore , humble , patient , myld , obedient , resigned , affable , mortifyed , and conformable to the will of his heauenly Father in all things ? if I doe not consider them , and endeauour to imitat him , in these vertues , and settle them , in my soul , as fundamentall stones , and a solid fundation , of this spirituall building , least the fundation not being strong , and solid , the tempestuous winde of some temptation coming , it should be cast to the ground , by sinne , and perhaps after the vse of many yeares of prayer , and other good exercises , when they thinke themselues vertuous , and spirituall , in the occasions , and tryall , they find themselues , vnmortified , passion at , and voyd of true vertue ?

5. Obserue this well , for a certainty , that the prayer , in beginners ; which induceth not to the mortification of the vices , passions and senses , is of litle worth ; And in the proficient ; that pra●er , which doth not bring them to the imitation of the vertues of our Sauiour , is not to be esteemed , let their speculation and desires be neuer so high or great and in the vnitiue , or state of the perfect , that prayer , which moueth not to a perfect abnegation , of them selues , and an alienation , or subtraction from all creatures , and to the pure loue of God , and desyre of his honour , glory , and praise aboue all things ; and a great feeling of the least imperfection ; with which the high maiesty of God , is displeased : and a sincere affection to suffer for his loue ; is not to be valued , or thought of any great profit ; so that from the begining to the end of our liues , we must by this way , from one step , to an other , goe forward ; allwayes , tending to perfection , vntill at last , we offer our selues wholy without any interest whatsoeuer , as a pure sacrifice , and holocaust , to our heauenly Father , as our Sauiour did vppon the crosse ; dead to our selues , and all the world , liuing only to God alone ; and then our prayers may be forcible and effectuallin deede with God.

6. Obserue also , that though consolatious are good , to draw vs forward , yet we must not make any great account of them , or much desyre them , by reason , it shewes selfeloue , and proper interest , as is said ; and withall , though many tymes , they be from God , they may be also from the deuil , and not without the smoake of vaine glory ; and he induceth vs , with it . to think well of our selues ; and that God doth giue them , because we doe serue him well ; and that our life , and exercises , are gratefull to him ; and thence we take compassion of others , that doe , not serue God , to our likeing , and we desyre to bring them , to doe , as we doe ; as if we were somwhat ; and in truth are nothing ; and thus we are often deceiued , thinking all to be from God ; and our selues to be what we are not ; therefore they are not to be desyred ; but when his diuine Maiesty is pleased to giue them , they are to be accepted , with great humility , and thankes ; not thinking any thing the better of our selues ; and thus , if they be from the deuil himselfe , you may profit by them ; but whether your prayer , be naturall or supernaturall , meditation , or contemplation , with gusts , or without them , you must not of set purpose neglect the humanity of our Sauiour ( though you put of other corporeall shapes ) to remaine as it were allwayes absorpt , or suspended in that content , or expecting till god doe send it vnto you , as In her life chap. 22. & in the castle of the soul . mans . 7. some bookes doe aduise ; for they teach , that if one come to true contemplation , not to fall on corporeall things , nor on the very humanity of our Sauiour , by reason it is an obstacle to their progresse in prayer , and spirituall profit ; which our Holy Mother doth not approue , but teacheth absolutely the contrary , for seuerall reasons .

7. First it is not allwayes granted by God , that the soul and powers are in a deepe recollection , and high contemplation , of the diuinity , gods attributes , and perfections , with those sweet gusts , which some tymes are had in prayer . for euery day as the prouerb sayth , is not a Holy day , but some tyme must be to toyle and labour ; neither is any so happy , as to be in a continuall inward peace , and not haue some trouble ; for the life of man on earth is a warre ; so that , when that great Iob 7. v. 1. recollection and contemplation is not had , nor those gustes ; and temptations ( without which , none can be ) at hand ; what an encourragment , to suffer , can be greater ? what help better , then the example of our Sauiour , who came to this world , to teach vs , by his vertuous life , the true way of perfection ? neither are we Angells to be continually suspended in contemplation , and to burne allwayes with the loue of God ; but we must remember , that we are men , flesh and blood , must eat , drink , and sleepe , be among others , and conuerse with them ; which brings distractions , and temptations ; in which , what can be a better stay for our thoughts , then the humanity of our louing Lord , and Sauiour , in whom we shall see , what instantly to rest vppon , and how to employ our thoughts , both to defend , and recollect our selues ;

8. For if , we breede our spirit to be separated from the humanity of Christ ; in abuses ▪ wrongs , iniuryes , persecutions , which forcibly doe bring the spirit , from that height of contemplation ) what refuge haue we , for our preseruation , and safety ? what shall the poore soul doe in that case , not haing the helpe of the one , nor the other ? wheras if she had our Sauiour present , there she might see how patiently he suffered , how charitable , and fauourable he was to his aduersaryes , and enemyes ; how humble , mortified , and conformable to the will of his heauenly Father he was in all his persecutions , and torments ; and how sweetly Math. 10. v. 28. he aduiseth vs , not to feare those , who can only kill the body , but come to him , and he in our greatest afflictions will comfort , and assist vs , that with the temptation , 1. Cor. 10 v. 13. we may haue profit , and the victory ouer all our aduersaryes , and our selues .

9. O what can moue a man more , to suffer with patience , and all conformity , the crosses of this world , for the loue of God ; then to see his bleeding wounds , with so great patience , and humility , endured and suffered for loue of him ? for casting his eyes on our Sauiour , in that case , he may conceiue , that he sayth to him ; haue I done so much for thee , and thou do'st forget both it , and me ? is it possible , that thou wilt not doe somwhat , and endure this litle , for loue of me ? these are liuly motiues , to encourrag the poore soul , in her assaults , and temptations , to suffer all with content ; which she should not haue had , nor could it be expected , without the presence of his holy humanity .

10. It is also certaine , that God the Father , is much more pleased with vs , and delighted , when with loue we offer vnto him , his sweet and deerely beloued sonne , Christ Iesus and his Holy Merits , and sufferings , in satisfaction of our sinns , then with any other thing whatsoeuer ; for how doe we thinke to obtaine forgiunesse , or any grace , or fauour , but by him , who is our aduocat with the Father , and by whom we had saluation , all grace and goodnesse ?

11. The Holy Catholick Church neuer demandeth or desyreth of God the Father any thing , but through Christ Iesus , whom our heauenly Fathet doth allwayes heare for vs ; where then at any tyme can it be better , then with him ? or how is it possible , that his sweet presence , can be a hinderance to our contemplation , or spirituall profit , by whom , and in whom all blessings are had ? And though that abstraction , or alienation of the mynd from all corporeall things , be often with great delight , yet it is not so profitable nor secure as that contemplation of the humanity of Christ ; neither will they euer come to the true mortification , pouerty of spirit , and perfection , which they may come vnto , by the humanity ; and withall , these soules , seeme to seeke their owne content , and those gustes , rather then true abnegation , and conformity to the will of God , and the life of Christ , who is the treasure of heauen , and fountaine of all grace , and happinesse ; in knowing of whom as S. Iohn I●an . 17. v. 3 saith , is all felicity , and life euerlasting .

12. To think then that the memory of him , may hinder our spirituall profit , is an errour and deceit as our Holy Mother affirmeth ; the deuil also by that meanes , would haue vs forget , what our Sauiour mercifully vouchsafed to be , and doe for vs ; least we should be moued allwayes to be thankfull , but rather fall into the crime of ingratitude , which to God is odious , and to cause vs to haue a very litle respect to the most blessed Sacrament of the Altar , where our Sauiour Math. ●6 . v. 26. is really and Gloriously , true God and man , and consequently , haue in a manner no loue to the sacred humanity of Christ , which was borne , punnished and tormented , dead and buried for loue of vs , and rose , and ascended into heauen for our iustification and saluation .

13. The most eminent and deuout saints that liued , were allwayes truly affected to the sacred humanity of Christ , S. Paul had him so printed in his soul , 1. Cor. 2 v. 2. that all his speaches were of Christ , he mynded nothing but Christ Crucified , and who had higher contemplation , greater visions , more reuelations , then he ? who had greater persecuations , and boare them with more courrage then he ? who could ( as he sayes ) doe all things Philip. 4. v. 1● in Christ ; that is , nothing seemed vnpossible or difficult vnto him , hauing Christ before his eyes , who could assist and strengthen him in all occurrents whatsoeuer ? who also was more affected to the humanity of our deere Sauiour , then B. S. Francis , whose wounds were not only fixed in his mynd , but also printed in his very flesh to be seene , in his hands , feete , and syde ; and yet none thought more contemplatiue , in his tyme ; Blessed S. Bernard was so addicted to the sacred humanity , that all his endeauours were to imitat the mortification , and vertues of our Sauiour , and is therefore commonly painted with all the instruments of our Sauiours passion , in his armes ; and yet he was so giuen to contemplation , that hardly he vsed his outward senses , and that with difficulty , and only for charity , or necessity : the same you may read of S. Martin Bishop of Toures , of S. Anthony of Padua , who is painted commonly with litle Iesus , S. Brigitta that was for the most part absorpt in the contemplation of the Passion and wounds of Christ , S. Catherin of Syena who had his wounds printed in her flesh , as S. Francis ; that great Ignatius Martyr and innumerable more ; who allwayes did place their best thoughts vppon the humanity of Christ , and by that came to true contemplation and perfection .

14. Moreouer you may consider , that in that eleuation of spirit from the humanity of our Sauiour , there is some want of humility , by reason they doe eleuat their Spirit , before God doth eleuat it and would faine be partakers with Christ in his consolations , but not in his tribulations , and become Mary , before they learne , or knowe to doe , the office of Martha ; Mary sate with sweet content at our Sauiours feete , in deepe contemplation of his humanity , and Martha did labour to serue him , by her holy action ; and both did please our Sauiour ; the actiue life , is the way to the contemplatine , and he that would faine enioy the comfort of the one , without enduring the labour and trouble of the other is not so humble as he ought , and certainly will neuer come to the height of mottification , nor perfection . for the least defect of humility in this way of prayer , is of very great importance , and hindereth all progresse in vertue .

15. Therefore , in all prayers , whether it be naturall or supernaturall , she aduiseth In her life chap. 21. that we begin with the sacred humanity , and she doth intreat her Ghostly Father in his prayer not to doe otherwise ; for it is the true and secure way to all perfection ; but if it shall please his diuine Maiesty , to eleuat your spirit , and bring you from the humanity , to be delighted with the ioyfull contemplation of his diuinity , goe freely with him , allwayes placing humility before you , as a lantarne ; for we must not be too forward , nor too desirous of spirituall gusts ; but modest and ciuill , remaining willingly with his sacred humanity , and think it a great fauour ; and that we are wholy vnworthy of any of those high fauours , great comforts , and gustes .

16. But for vs to eleuat our spirit of our selues , from all corporeall things , and the sacred humanity of Christ ! is to flye before our wings are growen , willing to penetrat high misteryes , of the diuinity , ( which farre exceede our capacity ) before we vnderstand the mistery , and great good we haue , by Christs holy humanity , which is the ladder to ascend by , to the diuinity ; for as he saith , none Ioan. 14. v. 6 can come to his Father , but by him , who is the way where in none can erre , and without which , they must goe astray : O who would willingly depriue himselfe , of so great a certainty , and security to come to our heauenly Father ? O who would be so vngratefull , as of purpose depriue himselfe of the memory of those most blessed tokens of the loue , of the son of God , our deere Sauiour to vs wretched sinners , expressed with so great paine , and the effusion of his most Pretious Blood , by which the sinns of the world are washed , and taken away ? surely I think none , but such as came not to the true knowledg , and feeling of the treasure of the true loue of God ; what , for Gods sake , doe they ayme at ? I should think ; at true perfection ; and not at gusts , and knowledg of high things ; but perfection of true and solid vertue , doth consist in the perfect imitation , of the life , and vertues of Christ our Sauiour , as is often said , and the conformity of our will , to the will of God ; how then can they imitat whom they will not call to mynd , but of set purpose forget ? how will they come to perfection , who willingly doe leaue , and forsake the rrue way to it ?

17. Likewise it is to be noted , that euen for the bodily health , it is good , often to fall from that high contemplation of the diuinity , to that of the sacred humanity , for the bowe which is allwayes bent , is in danger to burst , and breake ; and the soul which is kept in that height continually , not hauing allwayes those comforts , nor wherewith to settle and employ her selfe ; which often doth happen ; is sorely tyred , the head hurt , the braine weakned , and the body perhaps brought to sicknesse , which I haue seene , and knowen , in some ; but then falling to the sacred humanity , she hath where with to rest , with ease , and employ her selfe profitably , considering with what loue , our Sauiour suffered , those torments , for vs ; which is more sutable , and agreable to our naturall disposition ?

18. And belieue it , that if we humble our selues , our Sauiour will exalt vs , and giue vs a more perfect contemplation , and those comforts , and gustes , in a more plentifull manner ; for when he doth eleuat our spirit , to that contemplation , he presenteth instantly sufficient matter , to keepe the soul sweetly employed , without any great labour , yea with great facility and delight ; but when we doe it of our selues , though he doth concurre , yet not neere so much , as in the other . by reason it is his owne worke , and I may say , a reward of that humility , which is not giuen to the other , in which there is a defect of humility , which putteth an obstacle to the effects , which in prayer are giuen to the truly humble ; and our Holy Mother at length doth conclude thus , that if any booke , or Ghostly Father shall direct you otherwise , then by the sacred humanity of our Sauiour , doe it not , for their persuasion ; but with humility , alleage the former reasons ; for this doctrine , she receiued from the mouth of our Sauiour , and by long experience ; she had the triall of both , and found this to be true ; and confidently she doth affi●me , that they who goe by the other way , shall neuer come to the true pouerty of spirit , and perfection , which by this other is acquired ; neither shall they euer enter into the two last Mansions of which she write in the booke of Mans . 7. the castle of the soul ; This is the first reason why so few come to perfection , though for many yeares they vse prayer , and other holy exercises .

19. But some may say , that they cannot allwayes meditat vppon the passion of our Sauiour , by reason , it is painfull . and the soul ouer much danted , will haue no courrage without somewhat to recreat , and comfort her ; true it is , that it is a heauy thing , allwayes to consider the passion , and wounds of Christ , but you neede not doe so allwayes ; for you may consider many other things in his life ; as his natiuity , with the ioyfull melody of the Angells , singing in the ayer praise to God , and peace to men on earth ; also the visitation of the poore Pastors with great ioy , the Glorious starre , and adoration of the three kings , acknowledging him with their gifts , to be the supreame Lord , and King of heauen and earth ; his being among the Doctors , at the age of twelue yeares , putting questions , and answering to their interrogations , with so great wit , and wisdome , Luke 2. v. 46 that all did admire ; his calling disciples after him ; his preaching , his miracles , his great charity to all ; which is a thing extreamly to be obserued ; for none euer came to him , but got their desyre , except they who came to tempt him , of meere malice ; as the pharisees ; also they may consider his glorious resurrection , his appeering to his Appostles , and disciples , his bringing of the Blessed soules from Lymbus , and his ascention with them , into heauen , where he is sitting Gloriously at the right hand of his heauenly Father , and in the most Blessed Sacrament of the Altar ; all which and many other considerations are not painfull , and heauy , but rather comfortable and ioyfull ;

20. Also , some doe alleage , that such as are ariued to supernaturall prayer , cannot meditat vppon the passion , nor the life of Christ , or his saints ; by reason they cannot discourse ; and so they should labour in vaine ; to which our Holy Mother doth make answere saijng ; that true it is , that in supernaturall prayer they cannot meditat or discourse , yet not withstanding , the memory may present some one point of his life , or passion , to the vnderstanding , which with one simple looke , may behold , and sweetly contemplat it ; for example , our Sauiour suffering with great paine , and loue . himselfe to be crowned so cruelly with thornes , or nayled fast , to the crosse , for vs ; in which view , the vnderstanding , may rest sweetly , with great content ; and seing how ill , his loue and grieuous paines , were required by vs ; the will , instantly , though not with sensible tendernesse , yet with a most prompt willingnesse doth offer her selfe to suffer in occasions , for his loue and sake , in token of gratitude ; which memory of our Sauiour , in tyme of temptations , will encourrag the soul , with alacrity of spirit , to endure all with patience , and conformity to the will of God.

21. The second reason or cause of their errour , is , the not subiecting , or submitting themselues , to be gouerned , and directed by the will of an other ; but doe trust to much to themselues . for as S. Paul saith our sufficiency is from God , and no man is sufficient to rule or gouerne 2. Cor. 3. v. 5. himselfe , be he neuer so learned or spirituall ; chiefely in these things ; wherein true humility , is more requisit , and necessary , then all the learning of the world ; and he that is truly humble , doth not think well of himselfe , nor of his owne proceeding , but is allwayes fearefull ; and doth preferre the iudgment and aduise of an other , before his owne ; neither doth he esteeme himselfe the more vertuous , or perfect , for that contemplation , gust , or consolation , which he feeleth in prayer ; but with all submission , doth acknowledg himselfe , wholy vnworthy of any fauour ; and plainly confesseth his obligation , to loue and serue his diuine Maiesty , to be the more and greater ; and that he doth not performe his duty in this behalfe ; which causeth him to think himselfe vngratfull , and that nothing that he doth is secure without the censure , or approbation of some learned and discreet Ghostly Father , or directour , for being obedient in these things , he cannot doe amisse ; his very humble obedience , will supply before God , all other defects , and it giueth his diuine Maiesty more satisfaction then whatsoeuer he out of his owne will and iudgment should doe .

22. Obedience is better then sacrifice , kings 15. v. 22. for by it you sacrifice , your greatest interest to God ; to wit your iudgment and will ; by reason , for his loue , and sake you doe renounce your will , to doe the will of an other , who in his place is ouer you ; this is a secure path ; in this , our Holy Mother Teresa of Iesus did excell , and therefore was praised by Christ himselfe , as she doth confesse in her life ; for she vnderstanding of the great austerity and rigorous pennances which an other great seruant of God did make , called Catherin de Cardona ( who was after , of our order , ) she grieued , by reason she did no such pennances , being hindered by her Ghostly Father , and complayned on her selfe , to our Sauiour , who said , that her obedience , was more gratefull to him , ●hen all that great austerity of the other ; for she in all that she did , followed her owne will , but our Holy Mother , followed the will of God , and forsooke her owne will , which is the greatest and most we can offer to God vppon earth ; and therefore , it is well said in Holy Scripture that the obedient shall speake victoryes ; that is , shall be Victorious ouer the world , the flesh , and the deuil , hauing Pro 21 v. 28. subded themselues , to be in all things conformable , and obedient vnto Gods will , and the direction of their Ghostly Father , who in those things , representeth the person of God ; but he must be learned , and of a good life , and discreet , ( if such a one may be had ) but if with this , he be spirituall , and giuen to prayer , it is a great blessing ;

23. Yet how soeuer , if he be learned and humble though not practised in prayer , and doth confide in God ; he will assist , inspire , and direct him , what to say , and doe , for the good of those humble , and obedient soules , that doe not desyre their owne will , but the will , honour , and glory , of God , in , and aboue all things ; and obserue , that you must not conceale any thing good or bed , from him ; but acquaint him with all that you doe , and what either God or the deuil doth vnto you ; in temptations , or otherwise . for , by this , your inward and outward actions , senses , and passions , are often examined , the wyles of the deuil , discouered , the deceitfull pretences , and excuses of our nature , knowen ; vertues , allwayes exercised , mortification , practised remedyes against all euiles , had ; selfe loue , proper iudgment , and our owne will , altogether destroyed ; our spirituall profit , in the way of perfection , perceiued , and vnderstoode ▪ which is a great settlement to the mynd , hauing with it , the testymony of a good conscience .

24. By these two documents our building shall haue a sollid fundation , and be secure ; which truly is a heauenly happines , on earth ; and the want of these fundations , practised from the begining , is the cause of the ruine and fall of the buildings , of those supposed spirituall people , who trust so much to them selues ; for none can euer attaine , to true perfection , without these . This doctrine ; to witt , to be humble , keeping in all degrees of prayer , the company of our Sauiours Blessed , humanity , and obedience to your spirituall directour , or Ghostly In her life chap. 22. Father ; in that which is for the good of your soul , and glory of God , concealing nothing from him ; she had from the mouth of our Blessed Sauiour , as she doth declare ; and it is the true , and vnfallible way , to true perfection , and therefore to be highly esteemed , followed , and practised by all , that are desyrous of spirituall perfection .

25. Some reading the liues , and bookes of some great saints , and finding there , how much they were fauoured by God , enriched with speciall graces , replenished with vnspeakable ioyes , and inward comforts , endued with the gifts of the Holy Ghost , and the degrees of supernaturall praier , ( as quietnesse , or silence , suspension of the powers , and diuine vnion in prayer ; whence followes extasies , rapts , visions , reuelations , Miracles , and such like that tongue , cannot expresse ) doe aspire to come to those things , which are supernaturall , and desyre that God would grant them the same , as to be suddenly mortified in their senses , and passions , infused vertues , diuine contemplation , and vnion with the diuine essence , and be perfect , as those saints were ; I cannot say , but that all this is very good ; yet on the other syde I must confesse , that to desyre these to be suddenly infused , shewes a weake spirit , litle courage , great want of humility , no mortification , small knowledg of themselues , much selfeloue , and huge presumption . and perhaps , those supposed spirituall soules , formerly mentioned , are of these , and therefore they neuer come to true perfection . for commonly these are giuen to pure , and mortified soules , as a reward of their long labours , and austerityes which they would haue without any such , yet I doe not say , but that his diuine Maiesty , may giue it , when , and to whom he please , but it must no● be desired by vs , as if we were not sinners , and needed not , to doe pennance for our sinnes , cry God mercy , craue pardon , feare hell , and his rigourous iudgment ; for with trembling , and feare w● must worke our Saluation , and by degrees , walke the path , of mortificatio● , as those saints did , in the forme , an manner , that you haue seene heere set , before you , vntill at length , by your lon● practise of vertuous acts , much prayer and other holy exercises with the grace of God , you doe ouercome , and subdue 〈◊〉 outward , and inward senses , and ●●●●ons , and then in true humility loue , ●●d conformity of your will , to Gods In the castle of the soul . 5. mansion chap. 3. will , in all things , you may acquire perfect vnion ; which brings no danger . with ●t , but great security . this is that vnion , which is to be desired , and which our Holy Mother doth highly commend , and did euer yet affect and desyre as she doth ●ffirme , which is gayned , as we may say , by the sweat of our browes , our courrage , and the worke of our hands ; and not ●hat supernaturall and delicat vnion , which is giuen without any desert , or merit on our part , and which may bring danger with it ; by reason , those gusts and great consolations , may be procured by ●he deuil , and are subiect to deceit , but ●ot the other ; the soldiour , that by his owne labour acquires any dignity , is mo●e to be esteemed , then if he had that dig●ity gratis giuen him , or without any merit , or desert , and so it is in this case , for what is spoken of in the first , and this second part of this booke , we worke and procure with Gods Grace , vntill we at●aine to that vnion of perfect conformity of our wills to God's will , in all things . but that which is in the third , or next part God doth worke in vs , the one is with great labour , acquired , the other this hout any . that , without deprinationust any sense or power , this , with a susp●●sion of all , that secure , quiet , and immouable in all occasions ; this full of suspitions , and feare to be deceiued , it so farre surpassing our capacity , and vnderstanding , and therefore not so much to be desired as that other , which God grant we may come vnto , cost what it may . Amen .

The end of this second Part.

THE TABE Of the Chapters of the second Part of the Soul's Delight . CHap. 1. p. 3. Of the dignity , and profit of Mentall prayer . Chap. 2. p. 9. What Mentall prayer is , and of the partes thereof . Chap. 3. p. 33. Profitable aduises concerning the vse of prayer . Chap. 4. p. 44. Instructions for those that cannot discourse in prayer . Chap. 5. p. 55. Of the purgatiue life , or way , of beginners . compared to a garden . Chap. 6. p. 64. How the garden , of the soul , must be made fit to be sowen with good seedes , and set with sweet hearbes and flowers . Chap. 7. p. 71. How to sowe and plant this garden , and bring it to the 3. degree . Chap. 8. p. 91. Wherein the whole substance of the purgatiue life doth consist . Chap. 9. p. 97. Of the proficient , or illuminatiue way . Chap. 10. p. 115. Of a more spirituall , and perfect mortification . Chap. 11. p. 131. Of the presence of God , and what it is . Chap. 12. p. 140. How the presence of God is to be dayly applied to the practise of vertue . Chap. 13. p. 154. Of Resignation , and conformity to the will of God , and how to practise it with the presence of God. Chap. 14. p. 169. How in Seuerall wayes , to vse the presence of God in prayer . Chap. 15. p. 191. How to examin your profit , or progresse made in prayer . Chap. 16. p. 202. Of the vnitiue way , or state of the perfect . Chap. 17. p. 212. How some are deceiued thinking themselues spirituall ; Chap. 18. p. 238. The chiefe reasons why they attaine not to perfection of Spirit .

Of the most marckable things contayned in this second part of the Soul's Delight ; the first figure , shewes the page , the second , the Marginall Number , where that is had , which is sought for . and. ibid. designes the place lastly cited .

A. ARidity to be accepted of with resignation in prayer . p. 46. n. 3. exemplyfied in our Holy Mother S. Teresa , and the V. Fr. Iohn of Iesus Maria. n. 1. ibid. Anger , how to mortify . p. 85. n. 23. Abstraction described . p. 92. n. 2. Abnegation described . p. 94. n. 3. Attributes and perfections of God to be often considered . p. 129. n. 9. Application of the mynd may be diuersly vsed with the presence of God. p. 133. n. 3. 4. 5. 6. B. BEginners must be as open enemyes in warre with themselues . p. 95. n. 4. Benefits of God to be often considered , as the proper exercise of the illuminatiue state . p. 123. n. 8. He goeth backward in God's seruice , that dayly goeth not forward . p. 198 , n. 9. C. CHurch of Rome the true arcke and Church of God , without which there is no saluation . p. 119. n. 8. Comforts in prayer not to be desired . p. 116. n. 1. see gusts . In Contemplation of the passion of our Sauiour and other diuine Misteryas S. Mary Magdalen spent her dayes after her conuersion . p. 206. n. 5. 6. 7. Carnality suggested by the deuil , or otherwise how to be ouercome . p. 88. n. 26. 27. 28. 29. The way of the Crosse , the Kings high way to heauen . p. 40. n. 8. Confession of our sins with humility , very acceptable to God , by the example of King Ezechias and King Dauid . p. 62. n. 11. 12. D. DIsobedient people to the will of God , and his ministers , are true libertynes that goe the large way leading to hell . p. 87. n. 25. Desire of ease to be mortified , and how . p. 94. n. 3. Many deceiued thinking themselues spirituall which are not . p. 215. n. 5. 6. 7. to the end of the chap. Drunknes punnished in Holofernes . p. 81. n. 18. E. EYes vnmortified , the cause of great hurt to the soul ; and how to mortify them . p. 75. n. 8. 9. Eua eating the forbidden apple which was faire to the eye , was the begining of all our Euiles . p. ibid. Eating and drinking in excesse , or against the lawes of God , must be punished . and how remedied heereafter . p. 80. n. 18. 19. Examin carefully what profit you made in prayer as is layd downe . p. 191. to the end of the chapter . Eternity considered often , of great profit . p. 64. n , 1. The end of man to be kept in mynd . ibid. n. 2. F. FAyling in your good purposes , you must not fall to anger or impatience . with your selfe , but with submission to God , acknowledg your frailty in a sweet manner , that you may not dismay your soul . p. 38. n. 7. Fidelity in gods seruice will be allwayes rewarded . p. 39. n. 7. Flowers of vertues , may be discerned one from an other in the illuminatiue way . but in the vnitiue , they appeere very fayre giuing foorth their sweet odours . p. 202. n. 1. to the end of the chap. G. GVsts not to be affected , or fought after , in prayer . p. 116. n. 1. God doth withdraw his comforts from those that affect them , more then the doing of his will , with all indifferency . p. 117. n. 2. God giueth greater light and comfort to indifferent soules . p. 118. n. 3. God must be sometymes left , for God. p. 119. n. 4. Helpes to gaine true humility . p. 152. n. 26 27. 28. 29. God present in men diuers wayes , to the great comfort of those that doe consider it , p. 169. n. 2. 3. 4. Glu●tony punnished , and how to ouercome it . p. 81. n. 18 19. H. HVmility how practised inwardly and outwardly . p. 142. n. 3. 4. 5. &c. but especially . p. 152. n. 26. 27. 28. 29. &c. Humility described very cleerly . it is the ruine of pride , proper esteeme , and , is the fundation of true perfection . p. 155. n. 3. Humility , the more , in prayer , the more the profit . p. 175. n. 7. 8. 9. Humility with the presence of God , like lyme and stone doth make a solid fundation for the edifice of vertuous perfection . p. 154. n. 1. The Humanity of our Sauiour not to be neglected of set purpose in prayer . though neuer so high . p. 243. n. 6. see . p. 248. n. 12. & p. 249. n. 13. Reasons , why the humanity is not to be neglected in prayer . p. 244. n. 7. to the end of the Chapter . I. INtrouersion , described . p. 93. n. 3. Illuminatiue way . what . p. 97. n. 1. the signes of it n. 4. why it is so called . n. 5. 7. its difference from the purgatiue . ibid. its exercise . n. 9. its delight . n. 15. Instructions for those that cannot discourse in prayer . p. 44. n. 1. 2. 3. &c. K. KNowledg of , our selues , the ground-worke and fundation of a spirituall life . p. 4. n. 1. 2. Knowledg of our selues , the cause of true humility . p. 155. n. 3. The gift of knowledg to be desyred of God. p. 61. n. 11. L. LOue desyres conuenient place and tyme to be with the person beloued . p. 104. n 11. Loue causeth difficult things to become easy . p. 105. n. 13. selfe Loue is discouered by certaine signes and tokens from the loue of God. p. 119. n. 4. Liues of Saints to be considered , to encourage the soul , in difficultyes to goe forward in vertue . p. 122. n. 6. & . p. 40. n 9. Selfe Loue buildeth Babilon the citty of Sathan , and destroyeth Ierusalem the citty of God , which is the soul in grace . p. 157. n. 4. What the life of saints is . p. 42. n. 10. The life of Christ how farre different from thine . p. 69. n. 11. M. M Mentall prayer described . p. 9. n. 1. what great benefits are had by it . see the first Chap. The partes of Mentall prayer explicated . p. 11. n. 3. 4. 5. &c. A certaine hour to be obserued for prayer , which neuer must be omitted , but on very great occasions . p. 33. n. 1. good aduises concerning the vse of prayer . ibid , n. 2. 3. 4. to the end of the Chapt. Mortification of the senses , and passions requisit to goe on in the illuminatiue way . p. 98. n. 2. 3. Mortification of the Superiour part also very requisit . p. 115. n. 1. Meditation of the passion of our Sauiour , in the manner , farre different , in the illuminatiue way , from that of the purgatiue , p. 122. n. 6. Meditation not only of what , but also how our Sauiour in his life passion and death suffered , most of all requisit in this state . ibid. n. 7. Meditations of the Purgatiue way to be vsed somtymes in the illuminatiue , very requisit , and wherefore . p. 129. n. 10. Motiues to bring vs to be myndfull of the presence of God. p. 137. n. 8. 9. & . p. 148. n. 21. 22. 23. 24. 25. Who is he , that is to be said truly mortified . p. 212. n. 1. N. NO man is sufficient to rule and gouerne himselfe be he neuer so learned , or spirituall . p. 257. n. 21. O. THe soul to be ordered by the Ghostly Father , as a garden plot . by the gardener . p. 61. n. 10. & p. 64. n. 1. P. PResence of God framed by the vnderstanding how . p. 10. n. 1. Presence of God described . also diuided into Imaginary , and intellectuall and what these are . p. 131. n. 1. 2. to the end of the chapter . Presence of God in vs seuerall wayes , not framed by our imagination as the others , p 169. n. 2. 3. 4. Presence of God and the practise of vertue , in prayer , and out of it , must like two louing companions walke to gether hand in hand , which is the true way of perfection . p. 140 n. 2. seuerall examples of this practise . p. 141. n. 3. Motiues induceing vs to be myndfull of God , in all places and tymes , and to passe the tyme with him . p. 147. n. 20. 21. 22. &c. Presence of God haue great benefits . p. 103. n. 10. Passions , not esteemed to be mortified , vntill in seuerall occasions they be well tryed . p. 121 n 5. Prayer to be vsed with the presence of God in seuerall other wayes . p. 147. n. 6. to 17. and p. 182. n. 18. to the end of the Chap. Pride most of any thing , destroyeth a vertuous soul . p. 157. n. 5. in Prayer allwayes you must descend to some one particular point . p. 175. n. 9. R. REsignation bringeth the spirituall building to a great height of perfection . p. 155. n. 1. 4. Sathan is allwayes where pride is . p. 158. n. 5. Resignation practised with the presence of God. p. 159. n. 7. to the end of the chapter . Reasons why they that thinke themselues spirituall , attaine not to that perfection . p. 238. n. 1. to the end of the chapter . Reflecting after prayer on what , you did in it , of great profit . p. 42. n. 11. 12. S. THe Soul compared to a garde● plot , which must be framed into a faire garden . p. 57. n. 3. 4. 5. Seruants doe toyle extreamly in this world for small wages . and doe labour to please their Lords or masters though with their owne great discommodity , only . to continue in seruice ; yet God requires no such toyle of vs in his seruice , and doth promisse vs for wages , endles glory , and life euerlasting , and this not withstanding we doe not endeauour to please him . p. 149. n. 23. 24. Selfe will and proper iudgment like wormes doe eat and consume the rootes of all vertues , if they be not well mortified . p. 121. n. 5. Sin seuerely punnished from the begining . p. 66. n. 5. 6. 7. 8. T. TOngues vnmortifyed haue many euiles that follow , and how it may be remedyed . p. 78. n. 15. 16. 17. V. VNion with God , gained by prayer . p. 6. n. 6. Vanity , vncostancy , and vncertainty of the things of this word , cleerly knowen in prayer . p. 5. n. 3. Veniall sins dayly committed , to be examined . p. 59. n. 7. Vnmortified passions , senses , and inclinations to be examined and considered . p. 60. n. 8. W. THe will of God , how knowen . p. 158. n. 6. Wiles and deceits of the deuil are in prayer discouered . p. 5. n. 5.

THE ERROVRS OF THE SECOND PART . Escaped in the printing .

The tenth page , and first line . befors , for . before . p. 17. l. 19. rhe for . the. p. 25. l. 12. foul . for soul . ibidem . l. 15. benesit . for benefit p. 39 l. 25. croffes for crosses . p. 44. l. 1. sensnality . for . sensuality p. 48. l. 14. Terea . for . Teresa . p. 49. l. 4. thers . for . their . p. 53. l. 16. well for will . p. 63. l. 13. filthred . for . filth . p. 66. l. 18. reasou . for . reason p. 67. l. 23. how . for . who . p. 70. l. 19. licte . for . like p. 73. l. 7. wee l . for . well . p. 84. l. 9. yonr . for . your . ibid. l. 26. I must . for . and l. p. 86. l. 26. os . for . of . p. 88. l. 12. whar . for . what . p. 90. l. 3. onr . for . our . p. 93. l. 9. got . for he got . ibid. l. 13. his for her . p. 96. l. 20. ridder . for ryder . p. 98. l. 4. sirst . for first . p. 99. l. 5. fir . for fit . ibid. l. 22. on . for . of . p. 103. l. 8. ffate . for state . p. 126. l. 15. for . for . or . p. 129. l. 7. distink . for distinct . & l. 13. sor. for . for . ibid. l. 19. sinne . for . sinne . p. 131. l. 20. fit . for . sit . p. 147. l. 2. sants . for . saints . p. 152. l. 5. fay . for say ibid. l. 18. is . for . if . p. 157. l. 11. guieth . for giueth p. 194. l. 24. hauinesse . for heauinesse . p. 207. l. 1. chekes . for . checks . p. 211. l. 11. os . for . of . p. 238. l. 2. way for why . p. 240. l. 8. an . for . on . p. 146. l. 11. fo. for so . p. 259. l. 16. subded for subdued . p. 260. l. 4. bed . for . bad .

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