IF thou hast a desire (most deare daughter in Christ) to attaine vnto the height & top of perfection, and by litle and little to draw neare vnto God, [Page] and to become one spirit with him, (which is the greatest & most excellent enterprise that possibly can be named or im­magined.) First of all, thou must know wherein consi [...]es the truth & perfection of spi­rituall life: for that many with­out anye farther cogitation of care, suppose it to be placed in the rigor, and austeritie of life, in maceration of the flesh in waring of haire cloth, inwatch ing, in fasting, and other like sharpenes and bodily labour.

Others, and especially wo­men persuade themselues that they are neare vnto it when they say many vocall prayers, heare many Masses, and long seruice, frequent the church and Sacraments.

[Page]And many other also, (a­mongest the which you may finde some clad with religious habite liuing in cloisters) per­suade themselues that this per­fection whollye consisteth of the frequenting the Quire, in silence, in solitarinesse, and in well ordered discipline. And thus some in these, and some in other external exercises be­leeue, that the perfect state of spirituall man is founded: but yet notwithstanding it is not so, for although the foresaide exercises are somtimes meanes to obtaine spirite, sometimes fruits of spirite, yet cannot it be saide, that in these onely con­sisteth christian perfection, and the true spirite: they are without dowt forcible means, [Page] for obtaining the spirit to thos that do wel, and discrectly vse them, for the better getting of strength & force against their proper malice, and frailtie, to arme themselues against the assaults of our common ene­mies; & to prouide vs of those spirituall helpes, whiche are very necessarie to all the ser­uants of God, but specially to yong beginners. They are also fruits of the spirit in them that are indeede spirituall and illu­minated; who chasten their body because it hath offended their Creator, and to subdue and keepe it vnder in his ser­uice: they keepe silence and liue solitarily, to eschewe euen the least thing that might of­fend God, and to haue spiri­tual [Page] ioy and their conuersati­on in heauen.

They attend to the worship of God, and workes of pietie, they praye and frequent the most holy Sacraments, for the glorie of his diuine Maiestie, & to vnite themselues alwayes more and more in loue with him.

But now vnto others, who place their whole foundation in these aforesayde externall exercises they may minister sometimes (not for anye de­sert in themselues (for they are almost holy) but through the default of them that vse them) more occasion of ruine, then doe apparant and mani­fest sinnes: whilst they being only addicted to thē, do leaue [Page] the inward man forsaken, and in the hands of their naturall inclinations, and of the inuisi­ble diuel; who seeing them out of the right waie, permitteth them not only to continue the aforesaide exercises with great delight, but also to walk accor­ding to their owne vaine fan­cie as it were amidst the de­lights of Paradise, where they perswade themselues to be e­leuated amongst the quiers of Angells, and seeme in a maner to feele God within them: at which times they finde them­selues altogether swallowed vp in certaine meditations, full of high curious and delightful points, and as yet were forget­ting the worlde, and all crea­tures, they seeme to bee rapt to [Page] the third heauen, but in how great errors they finde them­selues entangled; and how far they are from that perfection which we goe about to finde, may easily be perceiued, if we consider their life and man­ners: for these kind of people are wont to bee too much ad­dicted to their owne iudge­ment, curious and diligent ob­seruers, and murmurers at o­ther mens actions and words; but if they be touched in any one point of their vaine repu­tation, or debarred from those deuotions whiche they com­monly vse, or restrained from their accustomed often recei­uing, they are without measure offended, and disquieted.

And if God (to bring them [Page] to true knowledge) send them or permit them to suffer any trouble, infirmitie, and perse­cution, (which neuer happen but by his diuine will, and are the very touchstone of the loi­altie of his seruants) then they discouer their false foundation and the inward rottennes and corruption of their pride; so that in euery accident, whether it be sorrowfull, or ioyfull, they will not resigne or humble themselues vnder his diuine hand, neither according to the example of his humbled and afflicted sonne, doe they abase themselues vnder euery crea­ture accompting their persecu tors for their dearest friendes, and imbracing them as the in­struments of his diuine good­nesse, [Page] and workers of their spiritual health, true reforma­tion and mortification.

Wherefore it is most cer­taine, that all such are in very great danger, for hauing their internall cie dimmed, and be­holding onely their externall acts, (which are good) they attribute to themselues many degrees of perfection.

And thus puft vppe with pride, they become iudges of others, and there is left no means of their conuersion, but by the extraordinary goodnes and help of God; for it is more easie to reduce to well doing an open and publike sinner, then one that sinnes secretly, and is couered with the cloake of apparent vertue

[Page]Thou seest therefore good daughter most plainely, that the trueth of spirituall life, is not to be found in the afore­said things, in that maner that we haue spoken of. And thou must vnderstand, that it consi­steth in no other thing, but in a true knowlege of the boun­tie, and greatnes of God, and of our owne littlenesse, or no­thing, and naturall inclination to all euill; in the hatred of our selues, and in the loue of God, in the full abnegation of our owne will, and in resigning it to the will of God, subiecting our selues not only to him, but for his loue to euery creature, and all this for no other end, but onely to please him, and bicause he deserues thus to be [Page] loued and serued.

This is the denying of our selues, which our Redeemer doth seeke in vs. This is the obedience whereunto he cal­leth his faithfull seruants, both by word and example. This is the crosse which by his swee­test law of loue is laide vppon their shoulders.

To this loue, and tru chari­ty, so oft and particularly in his last Supper hee inuiteth his deare Disciples, with all his friends and children.

And because thou aspiring to the top of so great perfecti­on, must vse force with thy selfe, and couragiously ouer­come thy owne will, both in great and little things: it be­hooueth thee of necessity with [Page] al redinesse of mind to prepare thy selfe to this combate, sith the crowne of so great a victo­rie is not giuen, but to them that fight valiantly. This bat­tel, as of all other, it is the har­dest: so the victorie gotten by the same, is of all other most glorious and most deare vnto God.

For if thou attend to tread downe and to kill all thy dis­ordered appetites, and desires, euen the very least; thou shalt doo a thinge more pleasing, and a greater seruice to Al­mightie God, then if keeping any one of them voluntarilye aliue thou shouldest whip thy selfe till the bloud ran downe; or shouldest faste more then the old Hermets and Ancho­rites, [Page] or shouldest conuert to good life thousands of soules: for although the conuersion of soules be more deare to our Sauior in it selfe, then the mor­tification of one sinal passion of our will; yet notwithstan­ding thou oughtest not to wil or work any thing more prin­cipally, then that which the same Sauiour most stricktly wills and requires of thee: and hee without doubt is more pleased that thou shouldst la­bor with thy selfe to mortifie thy passions, then that leauing one vnmortified in thee, thou shouldst serue him in anye other thing, though greater and of more moment in it selfe.

Now then O daughter, [Page] since thou feest wherein Chri stian Perfection consisteth: and that to obtaine the same, thou must take vppon thee a continuall and sharpe warre: it is necessary that thou like a valiant champion and enemie of thy selfe, do prouide thee of foure things, as necessarie ar­mour, to the end thou mayst get the victorie and remaine a conqueresse in this spirituall battell, and these be, first, di­strust of thy selfe, second, confidence in God, third, ex­ercise, fourth, and prayer; of al which by the helpe of God I will intreat particularly and briefely.

THe distrust of thy selfe is obtained three maner of waies. First, that thou ac­knowledge and consider deep ly thine own vilenesse and no­thing, and that indeede thou canst not obtaine any thing that is good of thy selfe: a man beeing no more able to doe anye good meritorious woorke, then a stone that (I may so say) is abl of it self to go vpwards; & we hauing noles inclination to euill, then the said stone to the centre of the earth.

The secondis, that thou with humble prayers demand [Page] the same of God, for it is his gift; and to obtain it thou must first of all beholde thy selfe as bare and naked of the same and altogither vnable to attain vnto it of thy selfe: and hauing done this, then present thy self before the maiestie of God, with an assured hope, that his diuine bountie wil grant it vn­to thee: and thus presenting thy self oftentimes before thy Lord, and with perseuerance expecting it from his liberall handes so long as shall seeme best to his diuine prouidence, without doubt thou shalt ob­taine it.

The third way is, that as oft as thou shalt chaunce to fal in­to any defect, thou sodainely [Page] turne the eies of thy mind vn­to thy afore saide weaknesse and vnablenesse to do good, which vntill it be knowne to the botome, and acknowled­ged, thou shalt neuer cease to fall.

For euery one that will be vnited vnto t [...]at light and vn­created veritie, the true know­ledge of himselfe is necessarie: which knowledge the diuine clemency is accustomed com­monly to giue to the prowde and presumptuous, by suffe­ring them to fall, calling them by the same to true know­ledge of their owne impoten­cy and nothing. And so much God permitteth them to fall, more or lesse, by how much [Page] their pride is greter or lesse; so that where there were no pre­sumption or pride, (as in the blessed virgine. Mary there was not) there likewise there should be no fall. So that if at any time thou happen to fall, haue recourse presently with thy cogitations, to the humble acknowledging of thy selfe, and with earnest praier be­seech thy Sauiour to giue thee true light that thou maist-per­fectly know thy self, if thou be not willing to fall againe into more grieuous defaultes.

THe distrust of our selues, although in this battell it be so needfull as we haue said before, yet notwithstanding, if we haue but it onely, either we shall runne away from the battell, or abiding stil, be van­quished & ouercome of our enemies. And therefore, be­sides this, it is also necessary to haue our whole trust & con­fidence in God, hoping and expecting from him alone, all good and helpe whatsoeuer. And this in like maner is ob­tained three maner of wayes.

[Page]The first, in demanding it of his diuine maiestie.

The second, by consider­ing & beholding with the eieof our faith, his omnipotencie and infinite wisedome, to the which nothing is impossible or difficult. And that his boun tie beeing without measure, with an vnspeakable desire he standeth ready, and prepared euery houre, yea euery mo­ment, to giue vnto vs all that which is needefull for spiritu­all life, and the entire victory of our selues. And how can it be possible, that our heauenly shepheard, who for the space of thirtie three yeeres folowed this strayed sheepe with so lowde cries, that there with he became as it were hoarce, and [Page] that also by a way so laborious and thorny, that he shed al his pretious bloud, & finally, lost his life. Now when this same sheepe followeth him, calleth vpon him, and prayeth vnto him, hee wil not turne his eies of life vnto it, and heare it, and lay it vppon his diuine shoul­ders, reioycing thereof with his neighbors and Angelles in heauen? And who can euer be leeue, that God who standeth continuallye knocking at the heart of man, desiring to en­ter in, and to suppe with him, and communicate his guiftes vnto him; when man open­eth his heart and inuiteth him, will then notwithstanding in good earnest turn a deafe eare vnto him, and refuse to enter?

[Page]The third meane to obtain this holy confidence & trust, is, to call to minde the veritie of the holy scriptures, which in so many places do teach vs, that he which trusted in God, was neuer confounded.

There maye bee added to these aforesaid another meane to obtain at one time both the distrust of our selues, and the confidence in God: and it is this. When thou takest anie thing in hand, before thou de­termine it, and resolue to do it, consider thy owne debility, and the power and goodnesse of God, and then determine to beginne thy worke.

And if thou obserue not this order, although it seeme to thee, that thou dost all thy [Page] actions virtually in the confi­dence of God: yet thou shalt finde thy selfe very farr decei­ued; for man of himselfe be­ing very apt to presumption, the right way to woorke with the distrust of our selues, and with confidence in God, is, that the consideration of our owne nothing, and of Gods omnipotencie goe alway be­fore our worke: And it is also to be obserued, that it shall of­tentimes seeme vnto thee, that thou hast obtaind this distrust of thy selfe, and confidence in God, and yet it is not so: and the effect which will proceed of thy often fallinges, shall make this manifest vnto thee.

If therfore when by chance thou fallest, thou be vnquiet, [Page] deiected, and perceiue thy self to bee brought to a kinde of despaire of beeing able to goe forward, and to doe well: it is an euident sign that thou did­dest trust in thy selfe, and not in God: and if thy sadnes and distrust be great, great was thy confidence in thy selfe, & litle was thy trust in God. For hee that altogether distrusteth himselfe, and trusteth in God, when he falles he woondereth not at it, he is not deiected or discouraged, acknowledging that this doth happen throgh his owne weakenes: neyther doth diminish his confidence in God, but hating aboue all things the sinne which he is fallen into, with a quiet and a peaceable sorrowe for the of­fence [Page] of his diuine maiestie with lesse trust in himself, and greater confidence in God, & with greater corage thā before folows his enterprise, and pur­sues his enemies euen to death.

Would to God that these things were wel considered of certaine persons, that pretend to be spiritual, who when they fall into any defect, can not nor wil not be in quiet, & som times by reason of this anxiety rather then for anye other re­spect, wil needes out of hand go & seek their gostly father: vnto whome they ought to haue recourse principally to wash themselues from sin, and also to get strength against the same, by the most holy Sacra­ment of the aultar.

IF we haue but onely the di­strust of our selues and con­fidence in God, we shall ne­uer be able to get the victorie of our selues, but rather shall runne headlong into all kind of euill. And therefore besides these, Exercise (the third thing mentioned before) is necessa­rie.

This Exercise must bee practised principally with the Vnderstanding and Will.

The Vnderstanding must [Page] bee kept from twoo things, from ignorance, and from cu­riositie.

From ignorance that it may bee bright and cleare to know that which is necessary for the ouercomming of our vitious passions: which light may be obtained two maner of waies.

The first and principall, is praier, praying vnto the holy ghost, that he will vouchsafe to infuse the same into our hearts.

The other a continuall ex­ercise, of a profound conside­ration of things as they are in themselues, and not as they ap­peare to be; for thus exercising our selues, we come to know the truth of those things which are truely good: and the false­hood [Page] and vanitie of the other, which neuer performe that which they promise in shew, & take away the peace of our heart.

Now deare daughter be at­tentiue to that which I shal say vnto thee, for it is of great im­portance, that thou mayst well know the nature and qualitie of those things, which by sun­drie occasions present them­selues before thee; it behoueth thee to haue a speciall care, to haue thy will purged, and free from all loue and affection that is not God, or a meane to bring thee to God.

For that the vnderstanding may discerne well and rightly: it is necessary that it do behold and consider the obiect set be­fore [Page] it, before that the will do fasten the affection vppon it, for at that time the vnderstan­ding is free and cleare, and wel able to discerne: but if the will haue once placed thaffection, the vnderstanding then, doth not discouer the thing as it is. For so much as that affection which is placed in the midst, darkneth in such sort the vn­derstanding, that it esteemeth better of the same, then it is in effect, and for such sheweth it vnto the will, which by that is brought to loue it more ar­dently.

By which increase of loue, the Vnderstanding is yet more blinded; and thus blinded, it maketh the thing, to seem vn­to the will farre more louelie [Page] and good then before, wher­by it comes to passe, that these two powers miserably conti­nue euer to walke as in a cir­cle from darknesse, into more obscurity, and from error into greater errors: and therefore thou must bee very diligent, and vigilant in this point, ne­uer to set thy affection vppon any thing whatsoeuer, if it bee not first knowne, and well ex­amined by the light of vnder­standing, but especially by the light of grace, and prayer: the which I exhort thee to do, not onely in all other things, but euen in them also, which are holy and good: for although they be so in themselues, yet it may happen, that for circum­stance of time, of place, and of [Page] measure, or in respect of obe­dience they be not so for thee, and therfore many persons in very commendable, and ho­ly exercises haue indaungered themselues.

Also wee must keepe our vnderstanding with great wa­rinesse from curiositie, that it know not any thing that may let or hinder our victorie, for which cause thou must pursue to the death all curiositie of earthly things not necessarie, although they be lawfull: re­strain euer thy vnderstanding what thou canst, and loue to make it foolish newes or alte­rations of the world (be they great or little) let them be to thee as though they were not at all.

[Page]And if they be offered vnto thee, oppose thy selfe against them. In the desire of know­ing heauenly things, be sober, and humble, not willing to know any other thing but Christ crucified, and his life, & death, abandō all other things, for so thou shalt greatly please God, who accompteth them his deare frends, that only de­sire of him that which is suffi­cient, to loue his goodnes, and to hate them selues, euery o­ther thing which men desire, and seeke after, is all but selfe loue, and spirituall pride. If thou do thus, thou shalt escape many deceipts, for the Deuill seeing that in them which at­tend to spirituall life, the will is coragious and strong, assaieth [Page] to batter the vnderstanding, that by this waie he may be Maister both of the one & the other: wherfore sometimes to these men he geueth deepe and curious conceits, especially to those that haue sharpe and great wittes: to the intent, that being occupied in the same wherin they falsly perswade themselues to enioye GOD, they may forgett to purge their heart, and to attend to their owne mortification, and the knowledge of them selues: Thus they fall into the snare of pride, and make to them selues an Idole of their vnder­standing, wher vpon it ensueth that by little and little (at vn awares) they beginne to be perswaded, that they need not [Page] the counsell and direction of others: A thing very dange­rous and very hard to be cured the pride of the vnderstanding being more dangerous then that of the will; for hee that is prowd of wil, wil sometimes obay because he houldeth an other mans opinion to be bet­ter: But he that doth assured­lie beleeue his owne opinion to be best, by whom can he be cured; how wil he submitte himself to another mans iudg­ment, when he taketh it not to be so good as his owne. If the eie of the soule which is the vnderstanding, wherwith it ought to see, & heale the pride therof be blind, and full of the same pride, who can cure it? & if the light become darknes [Page] and the rule, be croked, what wil become of the rest? Ther­fore see that thou in time op­pose thy selfe to such a dange­rous pride, before it pearce the marrowe of thy bones. Blunt the sharpnes of thy vnderstan­ding, submit easilie thy indg­ment to an other mans, be­come foolish for the loue of God, and thou shalt bee wiser then Salomon.

To become one spirit with God, it is not enough to haue good desires, and to bee prompt and ready to good workes; if we doe not all as moued by him, and to the end only to please him. In this we shal haue a great conflict with nature: for nature beeing drawen and moued by some particular commoditie or de­light, many times more subtil­lie, and sweetly, doth fasten & feed it selfe in spiritual thinges than in other things, wher vp­on [Page] when any thing hapeneth, proposed and willed by God, sodainly it doth will, and desire it, not as moued by the will of God, nor to the ende only he may haue the same will with him, but for some good or contentment, which it deri­ueth from willing the thinges willed by God. To auoyd this snare, which will hinder thee in the way of perfection; and to accustome thee to will, and worke euery thing, both as moued by god, and with pure intention to please him only (who wilbe only the be­ginning and finall ende of all our actions and thoghts) thou shalt obserue this maner; when any thing willed by God, shall offer it selfe vnto thee, doe not [Page] incline thy will vnto it, before thou hast first lifted thy vnder standing into God, to see that it is his will: that thou desire it, both because his wil is such, and also to please him onely. And by this will thy wil being moued, and drawne, let it after­wards bend it selfe to will it, as a thing willed by God and for his good plesure only, and glorie: And in like manner when thou wouldest refuse the things not willed by God refuse thou not vntill firste thou haste fixed the eye of thy minde, on his diuine will, in such maner as we haue said. And consider that many times it shall seeme vnto thee that thou hast this motiue, and yet it is not so: for nature doth se­cretly [Page] seeke itself, wherefore it oftentimes happeneth, that that which is willed, or is refused meerely or principally for our owne interest, doth seeme to vs to bee willed, or not willed, to please or not to displease God.

Therefore in the beginning of euery action, spoyle thy selfe as much as thou canst of all mixture, whereby thou maiest intermeddle any of thine owne interest: and determine not to worke or refuse any thing, till first thou feele thy selfe moued and drawen vnto it by the one­ly and pure will of God. If in those actions which quickely passe, thou canst not alwayes actually feele this motion, con­tent thy selfe with a virtuall in­tention, [Page] to please in euery thing thy Lord God alone: but in the others, it is expedient to feele it actually in the beginning, as I haue saide, and when the long continuance of the saide acti­ons bring daunger to make this exercise forgotten: take heede that thou renew it often, and keepe it waking, euen to the last, to auoyde the deceits of nature, which is euer ready to turn to it selfe, and therfore ve­ry often in processe of time al­tereth the obiects, and chaun­geth the endes of our workes.

The seruant of God which is not circumspect in this, ma­ny times beginneth a woorke with a motion for to please his Lorde onely; but after, by lit­tle and little, not taking heede [Page] to himselfe, holdeth on in such sort, delighting in the same, that hee forgetteth the diuine pleasure, and doth so conuert him selfe to this delight, or some profite or honour that may happen vnto him, that if the same God doe hinder him by infirmitie, or other accident, or by the meanes of anye of his creatures, hee remayneth wholly troubled, disquieted, and malecontente, and wyth greate difficultie is hee drawen to will so much as his Lorde would haue of him. Where­fore recollect thy selfe well, and keepe alway this holie motiue quicke and liuelye in all thy workes. The which is of so great force and vertue, as a manne woulde hardly beleeue, [Page] so that a thing, (lette it bee base and little as thou wilt) doone with this intent, to please God onely, and for his onely glory, is infinitely more woorth than many other thinges, of moste greate price, and valew, which are doone without this motiue.

THou must vnderstand O daughter, that in vs the rare two Wills the one of reason, and therefore called reasona­ble, and superior: the other of sence, which is called sensuall, and inferiour: the which is also vsually signified by these names of sence, appetite, flesh, and passion.

And although both these may be called Will, yet neuer­thelesse, because reason it is which maketh vs men, when wee will any thing with the sense only, it is not vnderstood [Page] that it is truly willed by vs, vn­till such time as we incline by our superior will, to will it.

Hereupon all our spirituall Battell principally consisteth in this, that this superior Will being placed as in the midst between the diuine wil, which stands aboue, and the inferior, which is that of the sence, con­tinually assaulted by the one and the other, whilst either of these assaieth to draw it and to make it subiect, and obedient vnto them.

To those that haue alrea­dy got the habite of vertue, or vice, and intend alway to pro­ceede in the same, this fight is not painfull, for the vertuous easely agree vnto the diuine will, the other follow that of [Page] the sence without any diffi­cultie.

But they which are full of the euil habites of vice, (espe­cially in the beginning) finde great paine and trauell, when they resolue to change their wicked life into a better, and taking them selues from the world, and from the flesh, do giue themselues to the loue and seruice of Iesus Christ.

For the strokes which the superior wil then sustaineth of the diuine wil, and of the infe­rior, (which alwaies are sker­mishing with it) are mightie and strong, and makes it well to feel them, not without great noyance of the combatants.

None may presume euer to ariue to any degree of vertue, [Page] nor to be able to serue God, if he wil not labour in good ear­nest, and support the paine which is to be felt in leauing those delights, whereunto at first his affection was fast tied.

Hence it commeth to passe that very fewe attaine to the state of perfection, because like cowardly souldiers they will not stand fast, and con­stantly fight, and suffer the dints, which the resistance of an infinite number of their self wills bringeth with it, which dooth alwayes fight against them: but retiring backe, leaue their weapons and themselues in the power of their enemies who tirannize ouer them.

Here is laide open a deceit by so much the more daunge­rous, [Page] as it is lesse perceiued, that many which attend to the spiritual life, being louers of themselues, more then is re­quisite (and yet in trueth they know not how to loue them­selues) for the most part chuse those exercises, which most do please their taste, and they leaue the other which touch the quicke of their naturall in­clinations and sensual appetite against the whiche all reason would they should turne al the force of their fight.

WHensoeuer thou art as­saulted by the wil of the sence: that thou maist draw nearer to the will of GOD, (which knocketh and calleth vppon thee, to the end thou maist oppose thy selfe, and make resistaunce against thy sensualitie) in diuers manners thou must exercise thy selfe.

First when thou art assaul­ted by the sence, it behooueth thee to resist couragiouslye, [Page] that the superior will, consent not to his motions.

Secondly, when they bee ceased, thou must stirre them vp againe in thee, to represse them with greater voilence.

Afterwards it is necessarie that thou recall them to ano­ther new combate, to the end that thou maye driue them from thee, with a certaine dis­daine and abhorring.

These two stirrings vp, and and prouocations to battell, thou must vse in euery passi­on, and disordinate appetite, except in carnall motions, whereof I wil speake hereafter in their place.

Last of all, thou must make acts of contrary vertues: let vs put an example. Thou arte [Page] peraduenture tempted with the motions of impatience; if thou then retire thy thoughts, and ponder with thy selfe at­tentiuely, thou shalt feele that they beate continually against the superiour will, to make it yeelde and encline vnto them.

In this thou must exercise thy selfe with redoubled fer­uor, opposing thy selfe to eue­ry motion, so that thy will do not consent, nor euer giue o­uer this fight, vntill thou see that thy enemie as wearie, and dead, render himselfe vanqui­shed.

But thou must vnderstand that when the diuel perceiueth that wee couragiously oppose our selues against the moti­ons [Page] of any passion, hee doth not only, not stirre them vp in vs, but being stirred vp, he as­sayeth (for that time) to apease them, for feare we should by exercise, obtaine the habite of the contrary vertues.

Therefore when thou fin­dest thy selfe in peace, reduce sometimes to thy memorye, and recal to battel, those things which prouoked thee to im­patience, and stirre them vp in such maner that thou feele thy selfe mooued by them in thy sensitiue part, and then enfor­cing thy selfe to a newe com­bate, with often and forcible wills, represse his motions.

And because it often hap­neth, that although we do put backe our enemies, (because [Page] we know we do well, and do please God therein (yet not­withstāding, for that we haue them not in hatred, we are not out of danger, another time to be ouercome of them.

Therfore thou must anew set vpon them, and beate them back from thee, not only with a repugning, but with a dis­dainful will, vntill thou haue made them odious and abho­minable vnto thee.

Finally to adorne thy soule with habits of vertue, it suf­fiseth not, that with these exer­cises aforesaide thou resist thy vitious passions, but it is neces­sary also thou bring forth acts of the vertues wholly contrary to these passions.

For example, if one giue [Page] thee occasion of impatience, thou oughtest not to content thy self to driue away this pas­sion, but moreouer thou must desire often, and very often to be prouoked in the same ma­ner, and by the same person, enforcing thy self to feele con­tentment in the former trauel, expecting and purposing to suffer as yet much greater.

And if the vertue be such as do require it, thou must also put in practise the exteriour workes thereof, as in the ex­ample afore saide, vsing to­wardes him which molested thee, words of humilitie and loue, shewing thy selfe ready (according to thy estate) to do him any pleasure or seruice.

And although these works [Page] accompanied with so greate faintnesse, and weaknesse of spirit, that it should seem thou dost the same wholly against thy will, yet thou must not in any case, leaue it vndone: for although they bee neuer so feeble, yet they keepe thee firme in the Battel, and make thee way to obtaine the victo­rie.

And further thou must ob­serue, that thou oughtest not only in the aforesaid maner, to fight against the great and ef­fectuall wills of any vice, but also against the little, and slow motions of the same vice: for these are they which open the waye to the greater, which work afterwards in vs the viti­ous habites.

[Page]And of the litle care which some haue had to roote out these litle wills, after they haue ouercom the greater, it hath hapned vnto them afterward, that when they least thought vpon it, they haue found them selues assailed afresh, and ta­ken by the same ennemies, more forciblye then at the first.

And besides this also, thou must mortifie and break some times the wils of lawful things (so they be not necessarie) for by this means thou shalt make thy self more ready to mortifie thy selfe in the other, and thou shalt do a thing most gratefull to thy Lord and Maister.

Deare daughter, I tell thee plainely, that if thou holde on [Page] in these exercises, within short time, by the helpe of GOD thou shalt profit much in spi­rite.

But if thou proceede in any other sort, and with other ex­ercises, although they seeme excellent vnto thee, and of so great taste, that they hold thee alwaies as it were in a sweete conference with Christ cru­cified: yet do not perswade thy selfe, that thou shalt euer obtaine to be truly spirituall.

And thou must vnderstand that as the vitious habites are caused by many and often a­ctions of the superior wil whi­lest it giues place to the sensual appetites, so on the contrary part, the habites of the Euan­gelical vertues are gotten with [Page] conforming our selues more and more often, to the moti­ons of the diuine will.

And as our will can neuer be vertuous and diuine, althogh it be earnestly called vppon, and asit were fought withal by inspirations and grace, from God whilst it dooth not con­sent vnto it: So shall it neuer be vitious, and earthly, althogh it be much assayled by the inferiour part, vntill it giue place, and in­cline to the same.

ANd if sometimes it seeme vnto thee that the supe­rior wil is not able to preuaile against the inferior, because thou dost not feele in thy self, a certaine effectual will: not­withstanding stand fast, and giue not ouer the fight, for thou must account thy selfe superior, till manifestly thou dost see thy selfe to haue yeel­ded. For our superior will ha­uing no need of the concourse of the inferior wills, although in these it findeth al maner of [Page] resistance, yet may it notwith­standing will, what thing soe­uer, and as often, and for what end it seemeth best, howsoe­uer nature in the meane time doth kicke and resist; howso­euer the world doth murmur, and the diuell rage.

And if these ennemies at sometimes should assaile thee and as it were hold thee fast with so great violence, that thy will as it were suffocated or choaked (that I may so say) should seeme to want breath, and haue no power to bring forth any act of contrary wils; in this case, help thy selfe with thy tongue, and defend thee, saying: I yeeld not vnto thee, I will none of thee; after the ma­ner of him, that hauing his e­nemie [Page] vpon his backe, hol­ding him downe, not being able to thrust at him with the point, doth smite him with the pummell of his sword. And as a man in this case will assay to leape backeward, that he may bee able to giue him the thrust, so thou being retired into the knowledge of thy self, (that thou art nothing, and can do nothing) and with confi­dence in God, that can doe all things; giue a blow to this ene mie thy passion, with saying, helpe me O Lord, helpe mee my God, help me sweet Iesu, and blessed Mary.

Thou maiest also when thy enemy giueth thee any time, helpe the weakenesse of thy will, with recourse vnto thy [Page] vnderstanding, considering diuers poynts; by considera­tion whereof, it commeth to passe, that thy will may take breath, and force against her enemies, As for example, if thou be in any persecution or trauell so assailed by impati­ence, that thy will may seeme not to be able, or at least is not willing to beare it, thou shalt then helpe thy selfe with con­sideration of these poynts fol­lowing, or some other.

First, thou shalt consider whether thou haue not deser­ued this persecution, or trauel; and if thou deseruedst it, ha­uing euen occasion vnto the same: then all equitie and iu­stice requires, that thou beare the blow which thy own pro­per [Page] hand hath giuen.

Secondly, but if thou find thy self not to be faulty in that particular matter, then turne thy thoghts to thy other sins, for the which God hath not as yet chasticed thee, nor thou thy selfe as thou oughtest hast punished them. And seeing that his mercy hath chaunged the punishment of them, that should haue bin eternall, or at the least temporall (but that of purgatory) with a little pre­sent affliction, it is thy part to receiue it willingly, and wyth thankesgiuing.

Thirdly, and if perhappes thou shouldest seeme to thy selfe to haue doone great pen­nance already, and to haue lit­tle offended the maiestie of [Page] God, (which thing notwith­standing thou neuer oughtest to beleeue) thou must consi­der, that into the kingdome of God none doe enter, but by the gate of denying them­selues, and of patience; for by this way also the Sonne of God did enter, and all his o­ther members.

Forthly, if thou couldst enter by any other way, yet for the lawe of loue, thou oughtest not to desire it, seeing that the Sonne of God himselfe wyth all his followers are entred by the waye of thornes and cros­ses.

Lastly, remember that the greatest and principall consi­deration whiche thou art to vse, not onely in this, but in [Page] euerye other occasion to giue force vnto thy will, is this: that thou turne thy thoughtes to the delight and contentmēt which almightie God (for the loue he beareth thee) is to re­ceiue by euery acte of vertue, and by the mortification of a­ny sensuall appetite, which he shall perceiue thee to labour in, like a noble warriour, in the battle which thou hast vndertaken for his sake.

BEsides all this that I haue saide vnto thee, whiche thou must doe, to cloath thy self with the habites of vertue: I put thee in mind, that it is not conuenient, that thou flye from the occasions of combat, which offer themselues vnto thee; and that if thou wilt get the habites of any vertue, (as for example of pacience) it is not good that thou shouldst withdraw thy selfe from those persons, actions, or thoughts, that moue thee to impatience: wherefore thou oughtest not to shunne, but rather, to hold [Page] as deare, the conuersation of any person, that may be grie­uous vnto thee, and conuer­sing with him, thou oughtest to keepe thy mind readie and prepared to suffer any trou­blesome, or displeasing thing whatsoeuer which may hap­pen by him: for doing other­wise, thou shalt neuer accu­stome thy selfe to pacience.

So also in like maner if any worke be noysome, and irke­some to thee, either by it selfe, or for the person, that hath im­posed it vpon thee, or because thou wouldst doe some other thing, that doth better content thee: leaue not for all that to take it in hand, and to conti­nue the same troublesome a­ctions although in doing of it [Page] thou shouldst finde thy selfe vnquiet, and leauing it, thou shouldst be in rest: for thus thou shouldst neuer learne to suffer, neither that should be any true quiet, thy mind not being purged from passion.

The same thing I saye vn­to thee concerning thoughts, which sometines disturbe and trouble thy mind, that they are not wholy to be driuen from thee, but rather to be esteemd, for with the trouble they bring thee, they accustome thee to suffer crosses & contrarieties.

And he that shal otherwise instruct thee, doth rather teach thee to flie the griefe which thou feelest, then to obtain the vertue which thou desirest.

Yet notwithstanding it is [Page] very true, that it behoueth a yong champion or a new be­ginner to behaue himselfe, and skirmishe in these aforesaide occasions, with warinesse and dexteritie, sometimes to encounter them, sometimes to giue grounde, according as more or lesse he hath obtained the habite of vertue.

But for all this he must ne­uer quite turne his backe from the fight, and flie in such sort that he seeke wholy to forsake all trouble and irkesomenesse, for hee which at that time should saue himselfe, being at another time assailed, should not haue then in his neede, wherewith to defend himselfe from the blowes of impati­ence, vnto the which he shuld [Page] lie open, with great daunger when they do fall vppon him, because he should not bee ar­med, and strengthened with the habits of the contrary ver­tue. These admonitions serue not in carnall vices, of the which (as I haue saide) I will intreate by themselues.

HE that is not yet accusto­med to beate backe the suddaine blowes of iniuries, or other contrarie things, to obtaine the vse thereof, must accustome himselfe to foresee them, and to wish them often­times, expecting them with a prepared mind.

The maner to foresee them is, that thine owne state and condition beeing weighed, thou consider also the persons and the places, where and with whom thou art to deale, wher­by thou mayest easily conie­cture that which may happen [Page] vnto thee.

And if any other aduerse, or contrary thing not thought vpon before do happen vnto thee, besides the help which thou hast already gained, by preparing thy mind for other things which thou didst fore­see, thou maist further help thy selfe with this other man­ner.

Sodainely when thou be­ginnest to feele the first tou­ches of an iniurie, or other painesull thing, bee readie to enforce thy selfe, to lift vp thy mind to God, considering his ineffable bountie, and loue to­ward thee, with which he sen­deth this aduersitie, to the end that thou suffering it for his loue, may drawe more neare [Page] and be vnited vnto him: and seeing how much it delighteth him, that thou suffer it, turne thee afterwards to thy selfe, in maner of reprehension, saying in thy mind: ah why wilt thou not suffer this crosse? which not these, or those men but thy heauenly father most louingly doth send thee. Afterwardes returne to the crosse, and im­brace it with the greatest paci­ence, and ioy that thou canst.

And if in the beginning thy passion so preuaile in thee, that thou canst not lift vp thy heart vnto God, but shouldst remaine wounded, seeke not­withstanding this, to do it as if thou hadst not bin strooken. But for a true and effectuall remedie against these sodaine [Page] motions, thou art to take away in time, the cause from whence they proceede.

For example, if by the affe­ction which thou hast to any thing thou dost finde, that when thou art troubled in the same, thou art wont to fall into som sodain alteration of mind, the maner to prouide for that in time, is, that thou accustom thy selfe to take away the affe­ction vnto the same, but if the alteration proceede not of the thing, but of the person in whom (because thou hast no liking of him) euery little acti­on doth grieue & moue thee, the remedie is, that thou en­force thy selfe to loue the same person, and to hold him deare.

AGainst this vice thou must fight with particu­lar, and different meanes, from other vises, therfore thou must haue regard vnto three times, that is to say: before we be tempted; when we are temp­ted; and after that the tempta­tion is past.

Before the temptation, thou must not striue with the vice of the fleshe, but with the causes from which it proceedes.

First, wherfore thou must flie all conuersation (which is neuer so little daungerous) as [Page] much as thou canst, enforcing thee not to shew familiariti, or vtter words of affection, but with a modest grauitie, brief­ly to deale so farre as necessitie shall require.

Secondly thou must flie i­dlenesse, and keepe thy selfe euer busied with thoughtes and workes, agreeable to thy vocation.

Thirdly, neuer resist the will of thy superiors, but yeeld thy selfe, and execute al things which they shall commaund thee.

Fourthly, neuer iudge rash­ly of thy neighbor, especially concerning this vice; but if he should apparantly fal, yet haue compassion vpon him, disdain him not, despise him not, but [Page] gather the fruite of humilitie, debase thy self euen vnto dust and tremble at thy selfe, and with prayer draw nearer vnto God: for if thou be ready to iudge and despise others, God will correct thee, (but to thy cost) by permitting thee to fall into the same vice, that by this meanes thou maist know thy pride, and beeing humbled, thou maist procure remedie, both to this and that, or if thou do not fal, it may neuerthelesse be doubted in what slate thou standest.

Fiftly and last, thou shalt take heed that when thou fee­lest aboundance of spirituall delights, thou do not vainely please thy selfe: as being per­swaded that thou art worthy [Page] of some account, and that thy enemies are no more to assaile thee.

In the time of temptation, consider first, whether it pro­ceede of an externall, or inter­nall cause: externall I meane the conuersation and speeches which may stirre vp this vice: and the remedie thereof is, to flie, as I said before.

The inward cause procee­deth, either of the lustinesse of body, or of the thoghts of the mind, which come by our euil habites, or by sugestion of the diuell.

Touching the first, it is needeful to chastice the body, with fasting, and disciplines, hairecloth, watchings, and o­therlike austerity, as discretion [Page] and obedience shall appoint thee.

Concerning thy thoughts, the remedies are, Meditation, Prayer, and to occupy thy self in sundrie exercises, conueni­ent for thy estate.

I wold not haue thy meditati­on to be about certain points, which many bookes set forth for remedie of this temptati­on, which are to consider the vilenesse of such a vice, the in­satiablenesse, the discontent­ment, the punishment, the daungers, the consuming of goods, of life, of honor, and e­ternall damnation: for that is not alwayes a secure meane to ouercome the temptation; the true remedy being to flie alto­gither, not onely from those [Page] thoughts themselues, but also from euery thing that repre­sents those thoughts, although they bee neuer so contrarie to the same, for although the vn­derstanding by one way driue them away, yet by another it giueth occasion and danger of delight.

Therefore thy meditation for this matter ought to be vp­on the life and passion of our Sauiour. And if in this medi­tation against thy will, these thoughts come into thy mind, and more then they are wonte molest thee (as assuredly som­times it will happen) yet for all that bee not discouraged, nor leaue thy meditation, no not to resist them: turne not thy self in any sort to them, but [Page] follow thy Meditation atten­tiuely, not esteeming at al those thoughts, as if they were not thine, this is the true way to re­sist them, althogh thou shoul­dest find thy selfe continually assaulted with them; neither e­uer dispute with such thoghts, whether thou haue consented to them or no, for this is a de­ceit of the diuell, vnder pre­tence of good, especially see­ing that when thou art quiet afterward, and by the counsell of thy spirituall Father thou maist know the truth. And see that alwayes thou faithfully discouer to thy ghostly father euery thought, and be not a­shamed; for if against al our e­nemies we had need of humi­litie to ouercome them, in this [Page] we haue more need, then in a­ny other whatsoeuer.

Concerning praier for this effect, it must be made with often lifting vppe thy mind to God, with virtuall intentiō to pray for victory ouer this vice, wythout turning thy thought actually vnto it, for that is a dangerous thing: and let this suffize thee now for thy de­fence in the time of temptati­on.

That which thou hast to doe when the temptation is past, is this, although thou seeme neuer so free, and secure to thy selfe: yet that thou stand aloofe, and not so much as euer remēber those obiects which did cause the temptati­on, although for some respects [Page] of vertue, or som other good, thou feele thy selfe moued to doe otherwise, for this is a deceit of our vitious na­ture, and a snare of the diuell.

THat thou mayst not fall into this most dangerous vice, thou must endeuor by all meanes possible to aunswere with readinesse of mind, eue­ry good inspiration, and to flie all earthly consolation, curiosi­tie, and superfluous businesse, [Page] that appertaine not to thy e­state.

And because to him that is fallen into negligence, there is no better remedie, then to do some good worke, and the negligent man loatheth euery worke though neuer so good, hauing his eie more vpon the labor that it sheweth, then vp­pon the good which it promi­seth: therefore it is needeful to discouer this good vnto him, making him to vnderstande, that one only lifting vp of the mind to god, and one bowing of the knee to the earth, for his honour is more worth then all the treasures in the world. But the labor that is to be taken, in so doing, must be hid in such [Page] sort, that it seem to be lesse then it is.

Thy exercise peraduenture requireth a whole howre of prayer, and to thy negligence this seemes too much. Ther­fore with this behooueful and sweete deceipt, as it were per­swading thy selfe that halfe a quarter of an hower is inough settle thy selfe to praier for this little space of time.

For in this maner breaking thy negligence, thou mayst with facilitie holde on another halfe a quarter and thus conti­nue from space to space. And if in this also thou shouldest find difficultie, leaue off for a while thy exercise that it irke thee not too much, but after a litle space returne to it againe.

THy sences (by the which our enemies are wont to enter) thou shalt keepe in such sort, that they may be gates, by the which thy God may enter in. When thou dost perceiue thy selfe too much busied a­bout any creature, penetrate with the internall eye of thy soule, to thy God hidden there in, who giueth being to the same thing, and then returne to thy selfe, and behold him also in thee, in like maner, to whome thou mayst say in this fort.

Thou art (my Lord) present [Page] indeede, more vnto me, then I am to my selfe, and I vngrate­full and carelesse thinke not on thee, loue thee not, honor thee not. Or againe; some o­ther times thou maist lift vppe thy vnderstanding to the in­comprehensible greatnes, and perfection of the same Lord, reioycing in thy selfe to see in him so great good as he pos­sesseth, yea more then if it were thine owne, feeling grea­ter ioy that he is incōprehen­sible, then if he did not exceed thy capacitie. And when thou seest in any reasonable crea­tures, power, wisedome, boun­tie, iustice, and other perfecti­ons, lift vp thy selfe to God and say in thy mind: behold the litle riuers of the fountaine [Page] vncreated, and of the infinite sea of all goodnesse.

And feeling thy selfe to be delighted with the beautie of creatures, quickly passe from that with thy thought to the supernall beautie, and deligh­ting thyselfe onely in it, thou shalt say, when shall I my Sa­uior take onely in thee all my delight?

By another manner, thou maist auoide this delectation: assoone as thou perceiuest thy selfe to be drawn with any de­lectable obiect, behold with thyne vnderstanding, that vnder this delight, there lieth the infernall serpent, prepared to kill thee, or at the least to wound thee, against whom thou shalt thus say: ah thou [Page] cursed serpent, how secretly dost thou lie in wait to venom me?

Afterward thy mind being lifted vp to God, thou shalt say: Blessed be my Lord God which hath discouered my e­nemie which did ly in waite to kill me.

In the variety of diuers other accidents, thou mayest thus exercise thy selfe, when, for example, thou art oppressed with sorrowe, or doest suffer heate, cold, or any other pain­full thing, thou shalt lift vp thy mind to that eternalwil, whose pleasure it is, that thou in such measure, and at such a time doe feele that discommoditie: wherefore full of loye thou shalt say in thy heart: behold in [Page] me the accomplishment of the diuine will, which from the beginning thou hast disposed that I, in such time, and with such measure should receiue and suffer this; and the same thou shalt doe in other acci­dēts also: as when the skies are filled with clowdes when it raineth, is windie or faire wea­ther, and in another thing that doth happen vnto thee. And that euen when thou dooest reade, thou maist keepe our Lord in thy presence, ascend wyth thy thought to him, and beholde him vnder those words, & receue them as from his diuine mouth, and when any good thought cōmeth to thy mind, sodainely turne thy selfe to God, and with lowly [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...]

of thy nature, before thou put in practise thy desire, yea al­thogh it should be from God; for that the worke following such a mortification, shall be more gratefull vnto him, then if it should be done with the greedines of nature; and some­time the mortification will more please him, then the worke it selfe.

And thus abandoning the desires not good, or not im­bracing the good, til first thou haue repressed thy naturall motions, thou shalt be sure to keepe in peace, and in securi­tie the castle of thy hart; which also is needfull, that thou keep frō certaine inward reprehen­sions against thy selfe, which sometimes are of the deuill: [Page] although (because they accuse thee of some defect) they seem to come from God; by their fruites thou shalt know from whence they do proceede. If they make thee humble, keep thee peaceable, and diligent in doing good, & take not from thee thy confidence in God, receiue them as from God: but if they confound thee, and make thee ful of pusilanimity, distrustfull, and slow to do good, and especially in that that thou art reprehended in: holde thee assured, that they come from the aduersarie, and therefore giue no eare vnto them, but continue thy exercise.

an inflamed heart vnto him: beholde O my Lorde I haue done euen like my selfe, nei­ther can I expect any other thing of my selfe then to fall: O my Lord and Sauior I am sory for it, neither could I haue stayed my self here, if the hand of thy goodnesse had not stai­ed me, for the which I yeeld thee humble thanks: do thou O Lord like vnto thy self per­mit me not to liue in thy dis­grace, neither that I may any more offend thee. And this beeing ended, do not turne thee to thinke, whether God haue forgiuen thee or no? for so to do is pride, disquietnesse of mind, losse of time, and a snare of the diuell.

Therefore leauing thy selfe [Page] freely in the hand of the diuine pietie, continue thy exercise, as though thou hadst not fal­len. And if thou happen to fall many times a day, and be wounded, do the same things with no lesse trust the second, the third, and also the last time then the first.

This exercise by so much dis­pleaseth the deuill, by how much heseeth it pleaseth God, and therefore he doth hold vs as it were fast bound, and see­keth to make vs so very sloth­full, that many times we leaue to do it. Therefore by how much thou findest the greater difficultie in this, by so much thou oughtst to vse the greater violence, renewing it more then one time in one fal. [Page] And if yet after the fall thou find thy selfe disquieted, a­shamed, and discomforted: the first thing that thou must doe, is, that thou recouer the peace and tranquilitie of hart, and being so quieted and set in peace, turne thy selfe then afterwards to God; for that disquietnesse that vseth to remain after sinne committed, hath not for the obiecte, the offending of God, and the loue of him, but thy owne pri­uate losse and dammage.

The waye to recouer this peace, is; that thou forget thy selfe to haue fallen, and settle thy self to consider the ineffa­ble bountie of God, and how he desireth, to vnite himselfe to thee, & make thee blessed [Page] in his eternall ioy. And after that with this or such like con­sideration, thou hast setled thy mind: thou shalt turne thy self to thy fall, doing as I taught thee before, and at the time of thy going to confession (which should be often) call then to mind all thy defects, and open thē sincerely to thy confessor.

THat thou mayst keepe thy hart, on euery side, free frō disturbance, and disquietnes, thou must euer haue a guard watching, the which assoone [Page] as it discouers any thing, that may disturbe, or disquiet the heart, sodainely may giue thee warning, to the end thou maist take thy weapons to defend thee.

And if it happen (as many times and too often it doth) that thou be troubled or dis­quieted, by any sodain assault, al other things set aside, attend first of all to pacifie thy mind, for that beeing quiet, many things are done, and wel done, and without this, thou canst not do any thing of any value; besides that, thou dost thereby ly open to the blowes of thine enemies.

The diuell dooth so much feare this peace (as a place where God doth dwell for to [Page] woorke therein woonders) that oftentimes with the ban­ners or ensignes of a friend he attempteth to deceiue vs with inspirations, which in appa­rance are good, stirring vp in vs sundry good desires. The deceit whereof is knowne by the affects, because they take from vs the peace of our harts. Therefore when thy scowte­watch giues thee a sign of any new desire, let it not enter in, but free from any proprietie, or wil of thine owne, present it vnto God, confessing thy blindnesse, and ignorance, and earnestly beseeche him, that with his light he make thee see whether it come from him, or from the earth. And see that thou mortifie, the pronenesse

VVIth another false baite also the diuel assaieth to deceiue vs, and that is with desires and purposes which wee make against those ene­mies, which be a farre off, and more stronger: leauing to fight against those which are neare vnto vs: with the which it is needfull for vs actually to fight for to ouercome our selues.

Hence arise greate losses, because wee are continually wounded, and we care not for [Page] the hurt, and esteeming such purposes as if they were facts, vainely we become prowde; whereupon at that very time, when we will not so much as beare one crosse word: we spend forsooth, long medita­tions, in purposing to sustaine for the loue of God, euen the paines of purgatorie.

And because in this the in­ferior part feeleth no repug­nance, (as of a thing a far off:) therefore we poore wretches, perswade our selues, to be in the degree of those that paci­ently, and actually sustaine great things. Thou therefore to auoide this deceit, purpose and fight with those enemies, that are at hand, and really make warre against thee: for [Page] by this thou shalt plainly per­ceiue, if thy purposes be true or false, strong or weake: but against those enemies which are not wont to trouble thee; I counsell thee not to wage bat­tell, except thou probably perceiue, that within a shorte time after they are for to as­saile thee: for that thou maist find thy selfe more strong at that time, it is lawfull to pur­pose before: but for all that, do not iudge thy purposes, as facts, if for some time indeede thou hast not bin exercised in the workes of that vertue. For in this case although we can­not ouercome some little de­fects which at sometimes (for the humble acknowledging of our selues) our Sauior lea­ueth [Page] vnto vs, vet then it is law­full notwithstanding to make purposes of more high de­grees of perfection. But when in smal things we are carelesse, not vsing any force to ouer­come our selues in the same, the purposes of greater things is no other, but vanitie, and presumption, and deceit of the deuill.

THe malignant ennemie vseth another deceit a­gainst [Page] vs, whilst he seeketh to remooue vs from the way of vertue. A person findeth him­selfe sicke, and seeketh with patience to support the infir­mitie: the aduersarie seeing that if he continue thus, he shal get the habite of pacience, op­poseth himself, and proposeth vnto him a desire to do this or that other good deede: and suggesteth vnto him, that if he were in health he might better serue God, helpe himselfe, his and some others: and by little and little he continues heating this desire in him, in such fort, that he maketh him vnquiet, because he cannot attend to those good exercises: and by how much more the desire is kindled, by so much more the [Page] disquietnesse is made greater, in such sort, that before he be aware thereof, he is brought to be impacient, with his infir­mitie, not as an infirmitie, but as an impediment to do those workes, which vnquietly he desired; when afterwards he hath broght him to this point, the craftie enemie by a subtill meane, taketh from his mind the intentiō of the diuine ser­uice, and leaues him the naked desire to deliuer himself, from the infirmitie. And because this succeedeth not as hee would, he becommeth altogi­ther vnquiet, and impacient, and thus leauing vertue, falleth into vice.

The remedy of this is, when thou findest thy selfe in any [Page] troublesome estate, to beware thou giue no place in thy self to the desires of what good so euer which at that time (thou being not able to performe them) may happen to disquiet thee for thy great profit. To this purpose I doe aduertise thee, that it often happeneth that a man being impacient, for the paine or trouble that doth grieue him, couereth the vice of his impatience, vnder the pretence of zeale of some good, wherevpon the sicke man, impatient for his dis­ease, saith that his impacience is not for the paine of sicknes, but because he hath bin the cause of it, or because hee is a trouble or hinderaunce to o­thers, or because hee can­not [Page] attend to sundrie exercises and workes of the spirit.

Thus the ambitious man that cannot obtain his desired dignity, whilst he complaines of others, doth couer himselfe with saying, that this doth not grieue him, for himself, but for his family, for his friends, or for other respects. And that these men doe deceiue them­selues, it is [...] apparant, be­cause they are not troubled, nor disquieted, when by some other means, or by other per­sons, the same effects come to passe, which they seemed to mislike, vnder the which they couered the vice, and their de­fect. For example, thou sayst that thy disease doth not trou­ble thee for thy selfe, but for [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] the irksomnesse of them that serue thee, notwithstanding, if those same persons, feele the same irksomnesse, throgh the infirmity of others, thou takest no thought for it, whereby it is euident, that the whole root of thy sorrow was in thee, and for thy felfe onely, and not for others; and this may be said in euery like thing.

Moreouer I aduertise thee, that if thou patiently beare a­ny crosse, thou neuer suffer thy self to be ouertaken with a desire to lay it alway [...] because from this proceed two losses: thone is, that if this desire take not away thy pacience at that time, yet by litle and litle, it wil dispose thee to impatience. The other is, that thou shalt [Page] merit only then for that small time wherein thou sufferest: whereas if that thou hadst not desired thy deliuerance, but hadst fully resigned thy selfe vnto God, although in effect thy suffering, had bin but for one houre onely: thy Sauior would haue aknowledged it, for a seruice of a long time.

Wherefore in this, and in euery other thing, let it be a general rule, alwaies to keepe thy desire so spoiled of euery other obiect, that onely thou desire alwaies and in al things purely and simply, the diuine pleasure. For in this manner seeing that nothing can hap­pen to thee (without thy own fault) but as much as pleaseth the diuine Maiestye thou [Page] shalt neuer be afflicted, nor troubled, nor shalt leaue off the way of perfection. And the lawful means which some times are needefull to be vsed, to deliuer thy selfe from hurt­full things, let them not be with touch of selfe-loue, be­cause thou louest to be deli­uered, but because it pleaseth God, that thou vse them.

THe craftie and malignant serpent dooth not faile to tempt vs also in the vertues which we haue obtained, that they may be the occasions of our ruine, whilest we delight­ing in them, come to be lifted vp on high, to fall afterwardes into the vice of pride. But to auoyde this danger, fight al­wayes, sitting in the plaine and sure field of a tru & profound [Page] knowledge of thy selfe, that thou art nothing, knowest no thing, thou canst do nothing, and thou hast no other thing of thy selfe, but eternall dam­nation.

And be alwayes watchfull, and vigilant that thou keep a­loofe off, euery thought that bringeth thee from this know ledge; for the same being thy enemy, if it cannot kill thee, at least it will leaue thee woun­ded: and that thou mayest the better comprehend the trueth of this, marke wel this case fo­lowing. As oft as thou shalt turne thee to the considerati­on of thy selfe, alwayes consi­der thy selfe with that which is thine, and not with that that is of God, and of his grace, and [Page] esteeme thy selfe such, as with thine thou doest finde thee to be.

If thou consider the time, before thou wast, thou shalt see, that in all that eternitie, thou wast a meere nothing, & that thou didst not worke, or couldest woorke any thing to deserue thy being. In this time after sithence that by the only goodnesse of God, thou hast thy being, leauing to god that which is his: (that is, the con­tinuall gouernement, with the which he ruleth & preserueth thee) with that which thou hast of thy selfe, what other thing art thou, but in like ma­ner a nothing? It is therefore euident, that in this thy first naturall being, standing with [Page] thine owne, thou hast not in any respect reason to esteeme thy selfe, or to desire to be e­steemed of others.

Nowe as concerning thy good estate of grace, and abi­litie to doe good things; thy nature spoyled of Gods di­uine help, what good thing could it euer doe of it selfe? where also considering thy many euills past, and more then that, the multitude of o­ther euill; which euen vntill this time thou hadst continu­ed to worke, if God of his great mercie had not stayed thee: thou shalt find, that thy iniquities, not onely by the multiplication of daies, and yeares, but also by the number of thy actions, and of thy euill [Page] inclinations, should haue bin multiplied infinitly, insomuch that thou wouldst haue be­come like another infernall Lucifer: whereupon if thou be not willing to steale that to thy selfe, which is due vnto God, but rather chusing to rest within the compasse of thine owne, thou oughtest to account thy selfe euery daye worse then other.

But note well that this iudgement of thine, be ac­companied with iustice, for otherwise it would be no smal losse vnto thee: for if in this knowledge thou doe excell some other (who through his blindnesse doth account him­self somewhat worth, and desi­reth so to be reputed of others) [Page] thou notwithstanding doest loose very much, and dost make thy selfe worse then he: if notwithstanding thy know­ledge thou wilt be had in esti­matiō of men, & vsed for such as thou knowest thou art not; if therefore thou wilt that the aknowledging of thy basenes, & wickednes be true, and that it may make thee beloued of God, it is needefull that thou not only acknowledge thy self wicked and vile, but as such a one to vse thy selfe and wil, in like manner to be also vsed of others.

And if it happen at anye time for some good, that God vouchsafe to worke by thee, that thou be loued as good, or be praysed of others, abide [Page] in thy selfe well collected, and moue not one whit from the aforesayd veritie and iustice, and turne thy selfe first vnto God, saying this in thy heart: let it not please thee (O Lord) that I steale from thy good­nesse. And afterwards turning thy thoughts to him that prai­sed thee, say within thy selfe: whence doth it proceede that this man thinketh me good, if my God be only truly good? and if thou do thus, and giue vnto God that which is his, he will no doubt dispose thee vnto greater grace.

I Aduertise thee O daughter that thou neuer perswade thy selfe to haue gotten the vi­ctorie ouer any passion, al­though a long time thou doe not feele in thy selfe the moti­ons of the same. But as a new warrior, and as a child newly borne for to fight: renew al­waies thy exercises, as at the [Page] first, as if thou hadst done hi­therto nothing. And so much the rather, for if we behold the perfection, whereunto God doth call vs, although we haue gone neuer so farre in the way of vertue, yet shal we not dare to say that we are so much as entred into the first bounds therof: besides that, sometimes that is a vice, which through some secrete pride see­meth vnto vs a vertue.

WE haue by the helpe of God, treated of the di­strust of our selues, of confi­dence in God, and of exer­cise: which are three necessary things to obtaine the victorie of our passions. Now follow­eth the fourth, that is, Prayer, the onely and potent meane to obtaine any good thing, from the most bountiful hand of our Lord and Sauior. And to the end that this thy praier, may be effectuall and accep­table to God, it is needful that thou haue the habite of these things following.

First, that there be in thy [Page] hart an earnest desire to serue God, in such manner as may best please him.

Secondly, a liuely faith, that God will giue thee all that is needful for his seruice, and thy good.

Thirdly, that thou go to prayer with intention to will the will of God, and not thine, as wel in demanding, as in ob­taining that which thou dost demaund, that is to say; that thou be moued to praier, be­cause God doth will it, and that thou desire to be heard, because thou hopest that such is his will. And finally, thy in­tention ought to be, to ioyne thy will with the will of God, and not to draw the will of God vnto thine.

[Page]Fourthly and lastly, thou must ioyne with prayer the exercise, to ouercome thy self in such sort, that the one as in a circle may follow the other: for otherwise to demand any vertue, and not to labor by all meanes possible to obtaine it, shuld be rather to tempt God then otherwise. After thy prai­er haue a firme and liuely trust in God, that throgh his boun­tie he will grant thee the grace demaunded, or some other greater, or both together: al­though it should be slow in cōming, & that thou shouldst see the contrary signes, neither for all this thou oughtest to leaue off thy prayer, and con­fidence.

Yea the more thou seemest [Page] to be put backe, the more do thou humble thy self in thine owne sight, and increase thy faith in God, the which conti­nuing firme and stedfast, by how much it is the more tried, by so much it is more deare vnto God. And afterwarde render alwaies thankes vnto God, acknowledging him for good, wise, and louing no­thing the lesse euen when thou doubtest that thou arte not heard, as if thou hadst indeede obtained the grace requested, remaining stable and ioyfull in euery euent, in the hum­ble submission vnto his infallable proui­dence.

MEntall Prayer is a lifting vp of the mind vnto God with a virtuall, or actuall de­manding of that which is de­sired.

By virtuall is ment, when the mind is lifted vp to God, to obtaine any grace, shewing vnto him our needes without any words, or discourse; as when I lift vp my mind vnto God, and there in his presence acknowledge my vnablenesse to do any thing that is good, and to defend my selfe from euill: and this acknowledging [Page] thus made before God, is a prayer virtually demaunding that which is needful vnto me.

There is also another kind of virtual mental praier, more restrained, that is made with a simple look of the mind vnto God, which is no other thing, but a quiet remembrance and demand of that grace which in former [...] we haue de­manded. And see that thou learne well this sort of praier, and make it familiar vnto thee, because (as experience will teach thee) it is a weapon which easily in euery occasion and place, thou mayst haue ready at hand, and it is of great value, and helpe vnto thee.

The actuall demaund is made, when with words of the [Page] mind grace is asked, in this or in the like manner; my Lord my God, for thy glorie giue me this grace or benefit. Or thus: O Lord I do beleeue that it is thy pleasure that I de­mand this vertue of thee; ac­complish in me this thy diuine pleasure. And sometime thou shalt present before his maiestie the enemie which fighteth with thee, and with al thy weakenesse, to resist him, saying: behold O Lord thy creature, the workmanship of thy hands, redeemed with thy precious bloud, behold also thy enemy and mine, who as­saieth to take me from thee, & to deuour me. To thee O Sa­uior I run, in thee only I trust, thou seest my weaknes to re­sist, [Page] and my promptnesse vo­luntarily to yeeld vnto him if I want thy helpe.

IF thou wilt pray for a cer­taine space of time, as halfe an houre, an houre, or more; thou shalt ioyne to thy praier, the meditation of the life and passion of Christ, applying al­wayes his actions to that ver­tue, which thou most desirest: as for example; thou desirest to obtaine the grace and ver­tue of patience, and peraduen­ture thou wilt meditate vpon [Page] some pointes of the passion, how our Lord was spoiled of his garments most cruelly, & his sacred flesh rent, of clea­uing fast vnto them: how the crowne of thorne was taken from his head; and afterwards fastned vpon the same again: how he was nailed vpon the crosse: how hanging [...] the hard wood, he was lifted vp on high, with extre [...]me griefe of all his most sacred wounds, and of all his most holy body, and other points: to which points first of al thou shalt apply thy sences to feele the pain, which in euery part, and in the whole togither, our Lord did feele.

From hence thou shalt passe to his most sacred soule, [Page] penetrating, as much as thou canst, the patience and meeke­nes, with the which he suffred so great afflictions; neuer satis­fied for all that, in his great de­sire of suffering, for the honor of his father, and our benefit greater and more cruell tor­ments. Behold him afterwards how he is inflamed with a fer­uent desire, that thou resolue willingly to suffer thy present trauaile: and how he turneth to his father, and prayeth for thee, that he will vouchsafe to giue thee grace, to suffer pati­ently the crosse that then thou doost sustaine, and what other thing whatsoeuer. Afterwards bending thy will many times to resolue to suffer, turne thy mind to God the Father, and [Page] demaund of him the vertue of patience, by the same praier of his deare Sonne for thee.

THou mayst also pray and meditate in any other ma­ner, and that is this: when thou shalt haue considered atten­tiuely the passions, and the tra­uailes which thy Sauiour did suffer, and hauing applied thy sences to feele them, and with thy thought penetrated the promptnes of mind, wherwith he did suffer from the great­nesse of his sorrow, and of his [Page] patience: thou shalt proceed to two other considerations: thone of the merit of the same Sauior: thother of the cōtent­ment of the eternall Father, that he took in the perfect o­bedience of his Sonne. The which twoo things represen­ted to the same Father: in their vertue thou shalt de­mand the grace that thou de­sirest. And this like demaund, thou mayst make, not only in euery mystery, but also in eue­ry particular internall, or ex­ternall action, which the same our Lord at any time performed.

BEsides the aforesaid, there is another way to meditate & pray by means of the most holy mother of our Lord: tur­ning first thy mind to the Fa­ther, afterwards to the Sonne, and last of all, to the saide glo­rious Virgine. Touching the Father, consider two things, & present them before him, that is, the delights which from the beginning hee of himselfe did take in her, euen before shee had her being in this worlde: and in hir vertues and actions [Page] after shee was brought foorth into the world.

About the delightes thou shalt thus meditate, lift vp thy selfe on high with thy thoght aboue al time, and aboue eue­ry creature, and being entred into the verye eternitie, and minde of God, consider the delights and ioy that himselfe did take in the virgin Mary, & her perfections, and finding God amidst these delights, by the vertue of them, securely demaund grace and force to destroy thy enemies, and par­ticularly, that ennemie which doth then assaile thee.

Proceeding afterwardes to the considerations of her so great and singular vertues and actions, sometimes present [Page] vnto the sight of the eternall Father, some of them particu­larly, sometimes al of them to­gether. And for these in like manner craue of this diuine goodnes, that which thou de­sirest. And concerning the Sonne, thou shalt offer to his sight, that virginall wombe, which did beare him nine mo neths, the reuerence with the which the tender Virgin after his birth adored him, and did acknowledge him true man, and true God, her sonne, and creator, the pitifull eyes wher­with she beheld him, so poore the armes which embraced him, the kisses she gaue him, the milke wherwith she nou­rished him, the great trauelles and sorrowes, that in his life, [Page] and at his death she sustained for him. By vertue of which things, thou shalt vse a sweete violence to her beloued sonne that he may heare thee. Turne thy selfe afterwardes to the B. Virgine, and put her in mind, how that by the eternall wise­dome and goodnesse of God, she was chosen for mother of grace, and of pittie, and our aduocate, wherefore we haue not (next vnto hir blessed son) more potent recourse than vnto her. And moreouer bring into her minde, that veritie which of her is both knowne and written, that neuer anye hath faithfully called vpon hir to whom she hath not pitiful­ly answered.

Finally, thou shalt laye be­fore [Page] her the trauels of her on­ly sonne, beseeching her, that to the glorye and content of him, they may take that effect in thee, for which they were sustained.

The Aungelles, and all the Saints in heauen may be ano­ther potent means, the which will serue thee two manner of wayes. The one is, that thou turne thy selfe to the eternall father, and present vnto him the loue and praises, wherwith [Page] he is exalted by all the celesti­all court, and the labours and trauells which the Saints haue sustained for him in earth, and in the vertue of al these things craue thou his diuine aid. The other is, that thou haue re­course to those glorious sprits, as to them that do, not only de­sire thy perfection, but also, that thou mayest be placed in a most high roume amongest them, demaund their succour in thy combate against vice, & sometimes also their defence at the houre of thy death.

Thou shalt also nowe and then purposely considder the many and singular graces they haue receiued of the highest Creator, stirring vp in thy self a liuely feeling of loue, and ioy [Page] that they posses so great gifts, as if the same were thine own, yea and more also thou shalt reioyce that they, & not thou had them, sith that the will of God was so. And that thou mayest doe this exercise with the better order, and more fa­cilitie, thou shalt diuide the quiers of that blessed compa­ny, by dayes of the weeke in this manner:

• The Sunday thou shalt take the nine quiers of Angels.
• Monday, S. Iohn Baptist.
• Tuesday, the Patriarks and Prophets.
• Wednesday, the Apostles.
• Thurseday, the Martires.
• Friday, the Bishopps, with the other Confessors.
• Saturday, the Virgins, with [Page] the other holy women.

But omitte not anye day to haue recourse to the glorious Virgine, to thy Angells guar­dian, to S. Michael the Arch­angel, and to som other Saint, to whom thou must haue par ticular deuotion.

HItherto I haue treated of Prayer and of Meditation of Christ crucified, by way of prayer, now I wil treate of the [Page] same meditation, to shew thee how thou mayest gather out certaine affections, whereof I will here set downe some.

Thou dost purpose to me­ditate for example the coro­nation of our Sauiour in this these points may be taken.

How our Sauior in scorne was clad with purple.

How his reuerent head was crowned with thornes, and smitten with a reede.

Howe his diuine face was spit vpon.

How the King of eternall glory adored in heauen with so many legions of Angelles, was in earth with fained reue­rence and honor scorned and mocked by a most vile & in­famous people.

[Page]By these or other points if thou be desirous to kindle in thy hart, the affection of loue, enforce thy selfe with medita­tion of them, to increase more and more in the knowledge of the infinite goodnesse of thy Lord, and of his loue towards thee, who for thee hath suffe­red so much, and also to in­flame thy selfe more and more in a louing affection towards him: out of this same goodnes and loue of his, thou maist ea­sily bring forth in thy self con­trition, and sorrow for hauing offended so good and loue­ing a Lord, who for thy ini­quitie was thus euill handled, and abused in so diuerse man­ners.

To raise thy selfe in hope [Page] consider that a Lord so great was brought to such miserie, to deliuer thee from the snares of sinne, and of the diuell, to reconcile his eternall Father vnto thee, and to giue thee firme confidence, in all thy neede, to haue recourse vnto him.

In like manner thou shalt procure spirituall ioy, by pas­sing from his paines to their effects: that is, considering that by them he purged thy sinnes, and the sinnes of the whole world, he pacified the wrath of his father, draue a­way the prince of darkenesse, killed death, brought vnto the fold againe the strayed sheep, and filled againe the vacant seats of Angells. Moreouer [Page] moue thy selfe to ioy by me­morie of that ioy that the Fa­ther, the Sonne, and the holy Ghost, and all the Church tri­umphant, and millitant therby receiued.

To moue thee to sorrow and compassion of thy most afflicted Sauior, besides the meditation of the aforesaide paines of his body, enter with thy thought to other greater, of his most sacred soule. That he knowing the most high dignitie and goodnesse of his father▪ and louing him aboue all vnderstanding, did grieue aboue measure for the offen­ces of his creatures committed against him: and moreouer he sustained inspeakable sor­row, for so many precious [Page] soules, that he did see should bee condemned eternally for their sinnes.

And besides this, that sword of sorrow did pearce his heart, that pearced the heart of his most afflicted mother.

And his tender heart felt exceeding griefe for the tor­ments, that he did foresee in his eternall wisedome, so many Martyres and tender virgins were to suffer for his loue.

Besides this aduise (that in all these sorrowes, thou hast to take compassion of thy Sa­uior in such manner as I haue said) withall I aduertise thee, yea the same Sauior doth also require of thee, that thou haue another kinde of more true compassion, the which is, that [Page] thou attend hereafter to perse­cute thy self wills, which haue caused these his wounds, the which thou mayest as it were anoint with sorrow for thy in­gratitude.

But to moue thee to the ha­tred of sin, thou shalt apply all the points of thy meditation to this end only, as if thy Lord and Sauiour had suffered for no other end, but to enduce thee to hate thy euill inclina­tions, and that euil especially which dooeth most molest thee, and most displease his di­uine goodnesse.

Last of all, to moue thee to admiration, consider atten­tiuely who he is that suffereth, to witte, the word incarnate, the same God, who for thee [Page] was made man, for whom he suffered, for vs most vile crea­tures, that alwaies haue offen­ded him. Of whom he suffe­red; of all kind of most wicked people, and the refuse of the common sort. The paines that he suffered, and they are most vnworthy, full of shame, and of torment, great and horrible aboue al estimation. And that thou mayest more maruaile, weigh well the maner and the mind wherewith he suffered. But beleeue that thou art not able to comprehēd it as it was indeede, since that it passeth all vnderstanding, how that poore and most humble Sa­uior amongst so many angui­shes and shames shewed an in uincible pacience, & towards [Page] those cruell minds fierce and enraged against him, he al­waies kept the same heart full of sweetnesse, and pure loue.

SEnsible Deuotion procee­deth sometimes of nature, sometimes of the diuell, and sometimes of grace; by the fruits thou shalt know from whence it commeth: for if there folownot in thee amend ment of life, thou art to doubt lest it be of the diuell, or els of nature: and so much the more, [Page] by how much it shalbe accom­panied with greater taste of sweetnesse.

And therefore when thou shalt perceiue thy mind to be sweetned with spirituall taste, stand not to dispute, from whence it commeth, nor leaue vnto it, neither let thy selfe be drawne from the knowledge of thy nothing: and with grea­ter diligence, & hatred of thy self, remoue from thy heart, all affectiō of what thing soeuer, desiring God onely, and his pleasure: for by this meane, whether it be of nature, or of the diuel, it wil become to thee as of grace.

Ariditie or Drienesse may proceed in like manner from the three aforesayde causes: [Page] from the diuell, for to make thy minde luke-warme, and draw it back from the spiritu­al exercise, to worldly delights, of our selues through our fault and negligence: of grace, ei­ther to admonish vs, that we bee more dilligent to leaue e­uery occupation that is not of God, and that tendeth not to him: or to vnite our selues more nearely vnto him, with a full resignation of our selues euen in spirituall delights, to the end that our affection be­ing fastned to these things, we may not diuide our hart which he would haue wholy to him­selfe.

Therefore if thou feele thy selfe drie or cold, enter into thy selfe, & see for what defect [Page] the sensible deuotion is with­drawne from thee, and wage batle against that, not to reco­uer the sensibility of grace, but to take away that which disple­seth the eies of God. And see that in no sort, thou leaue off thy spiritual exercise; but con­tinue them with all thy force, though they seeme vnto thee neuer so vnprofitable, and be willing to drinke of that bit­ter cup which that drines pre­senteth vnto thee; the which although it should be some­times accompanied, with so many obscurities, and such thicke darknesse of mind, that thou knowe not whither to turne thee, nor what course to take, yet neuerthelesse, con­tent thy selfe with present de­solation, [Page] and stand firme in thy crosse, farre off from all earthly delights, although they should be offered vnto thee, by the world, or by creatures, conceale thy passion from any person, except thy ghostly fa­ther (if thou may haue accesse vnto him) vnto whom thou shalt discouer it, not to haue comfort, but to be instructed how to support it according to the pleasure of God. As for thy receiuing, prayers, and other spirituall exercises, or what other thing soeuer, vse them not to ease thy paine, but to receiue strength to suffer it: and if thou be not able through the confusion of thy mind, to helpe thy selfe with thy vnderstanding, to pray, [Page] supplie with a good will and with iaculatorie prayers, and lifting vppe thy minde oft to God: and aboue al, suffer the burden of thy Aridity thy dri­nesse with patience and hum­ble resignation, for this a­boue all others is praier most acceptable to God. Thus if thou wilt doe, thou shalt bee truly deuout, true deuotion being a readinesse of will, to follow Christ with thy crosse on thy shoulder, by which way soeuer hee inuiteth and calleth vs vnto him, and to will God for God; and some­times to leaue God for God. And if by this many spirituall persons, and especially wo­men would measure their pro­fite, and not by sensible deuo­tion, [Page] they would not grieue so vnprofitably, & also vngrate­fully at this good turne which our Sauiour doth sometimes vnto them, and they would at­tend with more feruor to fol­low his diuine will, which wholy woorketh to our bene­fit.

And in this also they much deceiue themselues, but parti­cularly women, that when they are molested with feare­ful thoughts, they are confoun ded and discoraged, beleeuing that they are wholy forsaken of god (not vnderstāding, that in a mind full of such thoghts, his diuine spirit can dwell) and they remaine much deiected, and almost become desperat, easily leauing off all good ex­ercise: [Page] whereby they shew themselues little gratefull to GOD, who permitteth this temptation in them to bring them to a more cleare know­ledge of themselues: and that they like distressed persons might draw neare vnto him.

That which thou oughtest to do in such a case, is this, that thou enter into a deep consi­deration of thy wicked incli­nation, the which God would haue thee to know, to be so rea dy to all euill, that without his helpe thou woulst fall down headlong.

Afterward begin to receiue hope and confidence, seeing that thy God by this danger which he doth shew thee, would draw thee more neare [Page] him, with prayer and with re­course to him, for which thou art bounde to render him humble thankes.

And vnderstand, that such thoughts are better driuen a­way, with a skilfull and pati­ent sufferance▪ then with an anxious resistance.

THe most holy Sacrament of the Eucharist is recei­ued for diuers ends, but if thou wilt particularly receiue it for [Page] aid to destroy thy euil inclina­tions, thou shalt dispose thy selfe in this manner.

Before thy receiuing, hauing conuenient time, begin ouer­night to consider the desire the sonne of God hath, that thou receiue him in the holy Sacrament of the Alter, there­by to vnite himself vnto thee, to the end thou maiest ouer­come euery vitious passion. This desire in God is so great, that it cannot be comprehen­ded of any vnderstanding cre­ated. But that thou in som sort maist perceiue it, consider two things. First how much that great God delighteth to bee with vs, sith he calleth this his delights, and requires againe of vs, that we giue him also in [Page] like sort our heart. Secondly, consider that he hateth sinne aboue all measure, as an impe­diment to his vnion with vs, & as altogether contrary to his infinite perfections: for hee beeing the chiefe good, pure light, and all beautie, cannot but hate, and haue in great ab­homination, sinne, which is no other thing but darknesse, de­fect, and the blot of our foules.

And the better to imprint in thy mind, this inflamed de­sire of thy Sauiour, turne thy thoughts to the workes of the olde and new Testament, and particularly to that of his death, and passion, for all this was wholly performed to de­liuer vs wretches from our sinnes, and from euery will of [Page] ours that is contrary to him.

Whereupon the illumma­ted seruants of God do affirm that our blessed Lord, to anni­hilate in vs anye little passion whatsoeuer, and self-wil, wold againe, if it were needfull, ex­pose himselfe to a thousand deaths.

By the which considerati­ons, knowing the desire thy Sauiour hath, to enter into thy soule, thou shalt stirre vppe in thy selfe a feruent will to re­ceiue him, with these or such like iaculatory prayers.

Ah, come my Sauiour, & succour this thy miserable cre­ature against his aduersaries▪ when will that houre be that I may receiue thee? when will the time come that I comfor­ted [Page] by thee the bread of life, shal ouercome my owne pro­per will.

Afterward being strength­ned with the hope of the com ming of thy Sauior, call often times to battell that passion, with the which thou dooest fight, and enforce thy selfe to represse it with redoubled and disdainefull wils, and to bring foorth afterward, actes of de­sires, of the vertue contrary to the same passion. And thus thou shalt continue the euen­ing (as I haue saide) and the morning after thou shalt be a­waked.

When the time of receiuing comes, a litle before thou shalt briefely consider thy defects, and vnfaithfulnes, which thou [Page] hast vsed towards thy Sauior, from the time of thy last recei uing the Blessed Sacrament, and with shamefastnesse, and with a holy feare, thou shalt be confounded, for thy ingra­titude, and vnworthinesse. But thinking afterward vpon the vnspeakeable goodnesse of God (who although thou hast bin rebellious vnto him, yet notwithstanding, he willeth that thou receiue him) thou shalt goe confidently to that sacred banquet. After thou hast receiued, withdraw thy selfe as soone as thou canst in­to the closet of thy heart, and lay open to thy Sauior thy de­fects and wants, saying thus in thy mind: thou seest my Saui­or, how easily I offend thee, [Page] and how much I want, how strong this passion oppres­seth me, and that it is not pos­sible that by my selfe I can be deliuered. Therefore this bat­taile is thine, and from thee onely I hope for victorie: af­terwards turne thy selfe to the father, and offer vp to him, for the same effect, his most bles­sed Sonne, whom now thou hast within thee: and with faith expect his diuine succor, the which wil not faile thee al­thogh thou shouldst not presently feele his helpe.

TO the ende thou mayest stirre vp in thee with this most holy sacrament the loue which destroyeth, and consu­meth all selfe-will, thou shalt turne thy thoughts to the loue of God towardes thee; me­ditating in the night before, how that great and omnipo­tent Lord, not contented to haue created thee to his owne image and likenesse, and to haue sent downe to the earth his onely begotten Sonne, to serue thee three and thirtie [Page] yeares, in thy iniquities, suffe­ring so great trauailes, and the most painefull death of the crosse to redeeme thee, he would further leaue him vn­to thee, in the Sacrament of the Eucharist, for thy foode, & for thy needs, in the which most precious gift, to inflame thee wholy into his loue, con­sider: first the giuer, who is God himself, that power, wis­dome, and increated goodnes which hath no end, whose highnesse and perfection infi­nitely exceede the reach of a­ny vnderstanding created. Se­condly cōsider the gift which is his onely Sonne of maiesty, and of greatnesse equall with his father, and of the same sub­stance and nature with him.

[Page]Now if a little and vile thing that comes from the hand of an earthly King, be so much esteemed, and accounted of in respect of the giuer, what ac­count shal be made of this ce­lestiall gift, and the same of in­cōprehensible excellency, be­ing indeede the very true Son of God, true God, and giuen vs by God himself. Moreouer lift vp thy selfe to thinke of the eternitie of this Loue, by the which before all times it was decreed in his most high wis­dome, to giue thee himselfe, being an infinite good reioy­cing from the bottome of thy hart: reason thus with thy self; and is it euen so, that euen in that endlesse eternitie, my mi­sery was so greatly loued and [Page] esteemed, that my God did think vppon me, and desired with an ardent will to giue me himself for food? Finally turne thy thought to the puritie of the loue, that so great a Lord hath shewed vnto thee, weigh ing wel that it is not as wordly loues are, mingled with some interest of his, or desert of thine, because onely through his owne bountie, and cha­rity, he hath wholy giuen him selfe to thee.

Thus sweetely pondering with thy selfe, thou mayest say in thy heart. Ah my Lorde, wherefore louest thou mee so much thy vnworthy creature? what wouldest thou with me, O King of Glory, that am but a little dust? I perceiue well O [Page] Lord in the fire of thy charity, that thou hast one onely dis­signement, which sheweth me thy diuine loue, to be the pu­rer, sith that thou giuest mee thy loue for no other end, but that I may giue thee mine, and wholy thou giuest thee to me, that I may wholy giue my self to thee, and this not for anie need that thou hast of me, but because that I liuing in thee, may by the vnion of loue bee vnited vnto thee, and that the vilenesse of my earthly heart, may be made one diuine heart with thee. The which thing considered, thou shalt offer thy selfe to the good pleasure of God, with the greatest af­fectiō that possibly thou canst, being ready with an inflamed [Page] desire alwayes to followe his most blessed will. And when thou shalt feele this desire wel kindled in thee, thou shalt see with thy mind a great will and desire that hee hath, that the next day following thou doe open thy heart vnto him, that hee may enter and abide with thee, and suppe with thee, and delight himselfe together with thee. Whereupon thou shalt stirre vp in thy selfe, a desire to receiue him, with these iacula­tory prayers: Ah heauen­ly and diuine Manna, when shall that houre come, that I may receiue thee to thy con­tentment? When shall I be v­nited vnto thee by true loue? When for thee (O life of my soule) shall I forsake all mine [Page] owne will, and all my imper­fections.

And with these and other like iaculatory prayers, and with consideration of the pointes aforesaide, both the euening and the morning, thou shalte kindle this desire in thee to receiue him, to bee vnited vnto him, and to please him.

And see that being collec­ted into thy selfe, thou keepe the powers of thy soule voyd and free from all curiositie, vaine thoughts, and earthlie affection, and the senses of thy body, as it were fasting from the delight of their seueral ob­iects. And after thou hast re­ceiued him, shut vp thy selfe in the closet of thy heart, and [Page] in this, or such like maner talk with thy Sauiour: O King of kings, what hath brought thee vnto me, that am wretched, miserable, poore, blind and naked? and he will answer thee, Loue: O loue vncreated, O sweet loue, what desirest thou of me? No other thing (saieth hee) but loue; no other fire would I haue to burne in the earth of thy heart, but the fire of my loue, that it may con­sume all other loue, and burne vp all thy selfe-will; this I de­maund, because I desire to be wholly thine, and that thou mayest be wholly mine. The which cā neuer be whilst thou not making a full resignation of thy selfe (which so much delighteth mee) still doost re­maine [Page] fastened to the loue of thy selfe, and to thine owne iudgement, and conceits, to e­uery little will of thine, and to the reputation of thy selfe.

I demand of thee the hatred of thy self, for to giue thee my loue, I demand thy heart, that it may enter, and vnite it selfe with mine, for this was the cause why mine was opened vppon the crosse. I desire of thee (O my louing soule) that thou will nothing, thinke no­thing, vnderstand nothing, see nothing, out of me, so that I al­so may will, vnderstand, think, and see all things in thee, in such manner that thy nothing may be swallowed vp in the depth of my infinite good­nes, and be conuerted into it. [Page] And thus thou shalt be in me most happie, and I content in thee.

In the end after this, thou shalt offer to God the father, his sonne, for thy selfe, for the whole world, and for the souls departed, with the memorie and vnion of that oblation which then he made of him­selfe, when he hanged bloudy vppon the crosse. And thou maist in this maner offer vp al the sacrifices wich are offered vp that day in the holy Church.

ALthough thou canst not receiue thy Sauior more then once a day sacramentally, notwithstanding thou maiest receiue him spiritually, eue­ry houre and moment. And this cannot be taken from any creature, but by their owne negligence, or other voluntary fault. And sometimes it may proue, that this spiritual recei­uing shall be more profitable to our selues, and acceptable to God, then many other Sa­cramentall receiuings in re­spect of the wants, and defects of them that receiue. There­fore how oft soeuer thou shalt [Page] dispose and prepare thy selfe to this spiritual receiuing, thou shalt find the Sonne of God ready with his owne proper hands to feede thee spiritually with himself. And thou maist prepare thy selfe in this man­ner.

Turne thy selfe to him for this end; and briefely consider thy defects, be sorie that thou hast offended him, and with a louing affection, craue of him, that he wil vouchsafe to come into thy poore soule to feede it with himself: or other­wise, when thou goest about to vse violence to thy selfe, or to mortifie any passion in thee or to exercise any act of ver­tue, do it to this end, and turne thee to thy Sauior, and cal vp­on [Page] him with a feruent desire in the secret of thy soule. Or again, finally, calling to mind the last time that thou didst receiue before, say with an in­flamed desire: when (my god) shall I receiue thee another time in the Scrament of the alter? ah why comest thou not now with the same ver­tue spiritually vn­to me?

BEcause all the good we do is of God, and from God, we are bound to render vnto him alone humble thanks, for [Page] euery good action of ours, and victorie, and for al his benefits particular and common. And to do this in dumaner, cōsider the end that moueth our Lord to giue his graces vnto vs; for vpon this cōsideration, depen deth the true giuing of thanks. And because in euery benefit our Lord intendeth principal­ly his honor, and our profit: acknowledge first of all his power, wisedome, and good­nesse, which appeareth in the benefit Then consider, that in thee, there is not any thing worthy of the benefit: yea no­thing els but demerit and gra­titude. And sinally obay his diuine will, performing that which he in lieu of the bene­fit requireth of thee: to witre, [Page] that thou serue and loue him. And therfore adde hereunto a full and entire oblation of thy selfe, the which thou shalt doe in this maner following.

TO the end that the offring of thy selfe may be accep­table to God, consider that his blessed Son whilst he liued on earth, not only alwaies offred vp himselfe, and all his works, but vs also together with him­selfe, to his eternall Father.

When therefore thou wilt offer vp thy selfe to God, first [Page] looke vpon Christ our Lord, how at this day he offers vp himselfe in the aforesaid ma­ner, and make thy offering in the vertue, and vnion of his; or rather make that very selfe same offering of Christ, wher­in he included thine. And more then this, let this thy offe ring be without proprietie, or any part of thy owne interest, not respecting, either earthly or heauēly goods, but the pure wil of God, and diuine proui­dence, vnto the which thou oughtest to submit thy will, and to sacrifice thy selfe a per­petual holocaust, & thus for getting euery creature, thou shalt say, behold my Sauior and Creator, a peece of clay in the hand of thy diuine pro­uidence; [Page] make of mee that which seemeth best to thee: and pleaseth thee in life, in death, and after death, as well in time, as in eternitie.

So in like maner, when thou wilt offer vp thy fastings, pray ers, or other good workes, be­hold how the Sonne of God, doth offer to his Father the same fastings of thine, thy prai ers, and workes, together with his owne, and then being thus vnited and offered vp by his Sonne, doe thou also offer them, and thou shalt know, that thy oblations doe pro­ceede from a sincere heart, when thou shalt make them in time of aduersitie, which thou dost patiently suffer, and when with effects and deedes [Page] thou shalt execute the diuine pleasure. And when thou wilt offer vp the workes of Christ to his father, for thy spirituall debts, thou shalt do it in this manner.

Looke first vpon thy sins confusedly or sometimes in particular. And seeing plain­ly, that it is not possible, that thou canst of thy selfe pacifie the wrath of God, nor satisfie his diuine iustice, thou shalt haue recourse to the life and passion of our Lord and Saui­or, thinking vpon some work or pain of his: as for example; when he did fast pray, or shed his blod, where thou shalt con sider, that for to pacifie his fa­ther towards thee, and for the debt of thine iniquity, he doth [Page] offer vp that worke or paine, as it were, saying: behold O e­ternall Father, that I do satisfie thy diuine iustice fully for the sinnes of N. may it please thy diuine maiestie to forgiue him and to receiue him into the number of thy elect, and at that present time, offer thou vp for thy selfe and for others, that same offering and prayer to God the father, humbly be­seeching him, that in the ver­tue of them and to his honor, he wil forgiue thee al thy sins, and this thou mayst do; not only passing from one myste­rie to another, but euen from one act also to another of euery myste­rie.