CHAP. I.
In what this Conversation consists.

GOD loves you, love Him; His delight is to converse with you, let yours be to converse with, and to spend your Time, as you will spend [Page 5]your Eternity, in his ami­able Company.

Accustom your self to speak familiarly and con­fidently to him as to a Friend, and reflect that 'tis an error and weak­ness of our blinded Na­ture, not to be free in his Presence, and not to appear before him, but as Slaves trembling with Shame and Fear before a Prince, thinking of no­thing else, but searching Comfort, and Liberty else­where.

You are not desired by an Extatick Prayer, or a violent Application of your Imagination, that you form to your self a Figure of his Adorable Person, and that Prostrate in Spirit before this imaginary Fi­gure, you forget your Self and your Domestick Af­fairs, and that you spend the day in Contemplating and Praising his Greatness.

No, we speak here on­ly of a familiar Entertain­ment, and desire nothing else, but that without quit­ting your ordinary Em­ployments, [Page 7]you carry your self after the same manner towards God, as in the like occasions you are wont to do, to those that love you, and that you love. He is present by you as they are; speak to him as you would to them, entertain him about your Concerns, about your Designs, pro­pose your Hopes and Fears to him, and do this with Confidence and an open Heart; for Reservedness and Silence is very displea­sing to him in his Saints: The Soul that has no­thing [Page 8]thing to say to him, is like the little Sister of the Suna­mite, which is not yet of Age to be one of the num­ber of his Spouses, and to be tenderly loved by him.

One of the first Lessons of a Spiritual Life is, that God who is the most Powerful and Formidable of all Masters, when he commands, desires to be Treated as the most Fa­miliar Friend when he loves; and that during these solitary Conversati­ons with the Persons he chooses, the least of all [Page 9]Creatures, is not too little, or too contemptible in his sight, unless that she has not yet learn'd the man­ner of Conversing with him, heart to heart, and amourously discovering to him her most hidden thoughts.

True it is, that he ought always to be Sovereignly respected; but when he does you the favour to Vi­sit you, and by an Inte­rior motion of your Soul, makes you sensible of his Presence; the greatest Ho­nour he requires from you, [Page 10]is to Entertain and Di­scourse with him, as with one you love, with all Li­berty, Confidence, and Tenderness.

CHAP. II.
That GOD is every where.

'TIs to receive this Honour, says the Prophet, that without ex­pecting your coming to him, as soon as he per­ceives that you desire to call him, he prevents you and presents himself to [Page 11]you, with his Hands full of Grace, and Remedies proper for all the ailments you are wont to complain of; He attends only till you speak to him to make you sensible that he is al­ways near you, and ready to hear and comfort you.

Whereupon take notice that though God is every where, and in all Persons throughout the World by the Extent of his Immen­sity, and by the Operati­ons of his Power as Crea­tor; yet there are two places in which he inha­bits [Page 12]as in his own House, which he designs and makes choice of for his chief Abode. The One is the Imperial Heaven, where he is present by the Emanations of his Glory, Communicated to the An­gels and Saints; Th'other upon Earth, in the Souls of the Humble and Pre­destinate, where he is pre­sent by his Grace and the most Divine Operations of the Holy Ghost, who re­stores to them the Anti­ent Paradise in their De­serts. Dwelling in Eter­nity, [Page 13]says one Prophet, and Inhabiting in a Hmmble and Contrite Heart, says ano­ther. 'Tis God that dwells on high in the Sublimity of Eternity, and at the same time so low, as in the Solitude of Saints, in their Grots, Tabernacles, and Cels; where he pas­ses the whole day, Enter­taining himself with them. Alas, what Joys! What Heavenly Consolations! says Job, reflecting upon these Antient and Happy years of his Conversation with God, When God was secret­ly [Page 14]in my Tabernacle, when the Omnipotent was with me: In a word, he is with thee, O Devout Soul, an inseparable, and the only Faithful Companion a­mongst Friends.

CHAP. III.
God is at all times Present.

OThers have Hours of Separation, there is no separation from God, all times are proper to make Holy Love to him, When the Sun retires, [Page 15]says Solomon, he retires not; in the Night he remains by your Pillow, to enter­tain you in the silence of the Night by his secret Inspirations, and to help you to make a Holy and Sweet Repose amidst the Sweetnesses and Coelesti­al Pleasures of this Inte­rior Conversation.

He is present also when you wake in the Morn­ing, to hear from your Mouth a word of Confi­dence, and to become the Depository of your first Cares each day; but [Page 16]since he fails not to be present when you wake, fail not on your part, to behold him, and to stretch out your Arms to Em­brace him, tell him with his beloved Spouse in the CANTICLES, how your thoughts have been taken up with him in the Night; in what pain you have been for his absence, what Tears you have shed when you thought of your in­gratitudes, that constrain­ed him to give ear to his Justice, and to leave you, say with her, I desired you, [Page 17]I ran after you in the De­serts, where I saw nothing but Darkness, but in my Spirit, and from the bottom of my Heart, I will rejoyce in the Morning to find you. Doubt not O Divine Sa­viour, but that I am yours since that you see the first motion of my heart after my being my self, is to re­joyce at the happy News that you still love me, and that you are not so far from me as my faults have merited, and my fears have imagined.

CHAP. IV.
That God is most particu­larly present to us when we are so to him.

NO certainly Devout Soul, he is not far off, he is where you are, and there is nothing in this World so near you as this inseparable lover of yours. But take care you forget not he is so, as the greatest part of the World do, and let no day or hour pass without beholding, think­ing of him, or speaking [Page 19]to him. Entertain him with some discourse, if you have any Devotion, neither matter nor words will be wanting; tell him what you know of your self and your Family, and what you would tell a Friend that came to visit you. As Great a God as he is, he looks upon what you tell him as a thing of importance, be­cause he loves you, and because there is nothing concerns you which Love makes not his Interest.

Look not upon him as a King that contemns a Soul that has not Kingly thoughts, and is not able to entertain him with great Matters, or as one that is afraid to abase him­self by harkening to your little Household Affairs, or to what passes in the Conscience of a poor pet­ty Creature.

'Tis true as St. Chryso­stom says, That the care of God in Heaven, and upon the Throne of his Empire, is to think on the Angels and Saints, and upon the [Page 21]great Design of his Hea­venly Wisdom. But when he is with you, when he is in your Closet, his only care is to think on you, all the Application of his Providence and Love, re­gards your particular In­terest: When he is with you, and in such places where you are alone with him. He is God as I may say, for you alone, he is there Omnipotent only to help you, he is all Good­ness and Beauty only to be loved by you, and to draw you to a Confidence [Page 22]in him, and love of him, and to present you an oc­casion of telling him what afflicts you, and in what State or Condition your Family is, and to in­form him how things go in your Charge or imploy­ment, as also to manifest the Interiour of your Soul to him; Tell him then, with Love and Sincerity, all that you know: Re­veal your ways unto our Lord, and beg his directi­on in them, and make known all your Counsels to him.

CHAP. V.
That God makes himself Ig­norant of what we do not impart to Him.

TEll me not that he already knows all you can say, because he is God, and knows all things; But take notice, that by the Law of his Divine Wisdom, he will have all things he knows pass as unknown to him, without approving them, pleasing himself in them, co­operating with them, or [Page 24]taking care of bringing them to an Happy issue, unless you your self make them known to him.

There are Tears pour'd forth in abundance in his Presence, yet he sees them not; such are the Tears of Hypocritical Penitents: There are Persons also that he Swears he knows not; Verily, I say unto you, I know you not: There are Affairs also he knows nothing of, and these are even your own, when you say nothing to him of them, your Silence which [Page 25]hides them from him, makes them as unknown to him, and that he has no design by the blessing of his Providence, to give a good success to them. Whilst you relate your dis­satisfactions and troubles to Men, and say nothing to God, they know what you say, but God knows nothing of it.

God as Great and Om­niscient as he was, he knew not, that is, he would not know, that Lazarus was sick, till St. Mary Magda­len gave him notice of it: [Page 26]You are Indisposed, you are Afflicted, and Pursued by your Creditors, you fol­low a business of Impor­tance, you want good Councel and the assistance of a powerful Friend; our Saviour knows nothing of all this; if you would have it come to his know­ledge, he must know it from your self; 'tis a se­cret Law his Love pre­scribes him which he will not fail to observe.

For as much also as con­cerns other Afflictions, God knows them not so long as [Page 27]you say nothing of them; wherefore Devout Soul, keep no longer silence in his presence; as soon as any Disgrace, or cross Ac­cident arrives, with humi­lity and respect make your Complaint to him; if your Confidence be great, 'tis not necessary to beg his Assistance in express terms, it sufficeth with St. Mary Magdalen to present your Affliction before his Eyes so that he has notice of it, Behold O Lord, how I am Af­flicted. He takes pleasure to behold an afflicted heart, [Page 28]and to comfort it. Disco­ver yours to him, and let him see all the disquiet and bitterness within it; dis­cover all the motions of your disturbed Thoughts from fear or sadness. I am full of Bitterness, my heart is even drown'd with sad­ness; behold me lost and overwhelmed in an Abyss of Misery; Dangers and Darkness have surrounded me, I have nothing else to say to you, since your Mer­cy sees my Grief and my Tears; and that all my Hope is in you alone: [Page 29]Ask your Mercy O God, what it ought to do, ask your Love the same que­stion, and then do what you please.

CHAP. VI.
That God condescends to our weakness, in permitting us to seek Comfort from Creatures, that finding none in them, we may more earnestly return to Him.

HE is not angry, as I have said else­where; That during these troubles, you Address your self to Creatures to be comforted by them, but when they have nei­ther Power nor Will to [Page 31]assist you, it is his Plea­sure that you come and make your complaint to him of it, and in his Arms blame their weakness or ingratitude: My Friends have nothing but words, 'tis to you therefore, O Divine Saviour, that I come to manifest my pain, and to address my Tears. And do not on­ly make complaint of the things that trouble you, but as soon as you have received any News that pleases you, comforts you, and causes Hope and Joy [Page 32]to spring up in your Heart, do what Fidelity and Friendship requires; run presently to him you love, who expects you, tell him the News, and add that it is your greatest comfort, that this Chari­table Care and Fatherly Bounty of his, is a Mark that he is pleased with you. For this reason my Heart rejoyceth, and my Tongue exults; I will rejoyce in God my Saviour, and sing to him because he has bestowed Good things upon me.

CHAP. VII.
'Tis not displeasing to God, to relate our Imperfecti­ons to Him.

'TIS another Mark of Confidence that pleases Extreamly this Dear and Devout Spouse, to trust him with the knowledge of your Faults, even before you make your appearance before your Confessors Tribunal, and acquit your self of your Duty of Penance. Come and declare to this [Page 34]Aimable Confident, what has hapened to you, and say with David, I have sinned very much in this Action, and have done ve­ry foolishly; My God I have just now spoke an undi­screet word, I have done a most unworthy Action, and such a one, as may be the occasion of great Disorder; I know not what blindness shut my Eyes and caused me to fall into this sin; in truth I am very much ashamed of it, and afflicted for it, but that which troubles [Page 35]me most, and renders me comfortless, is, that you are offended. Neverthe­less, if I have been less Prudent, you are not the less Merciful, or less sen­sible of my Tears; I be­hold a tender compassion, in your Eyes, where I see your wonted Bounty; Methinks I feel that Love in your Heart, which is the Joy and Comfort of my Life; Look and make Experiment of it your self, and you will find, that notwithstanding my ingratitude, the flames [Page 36]of your Charity are not yet extinguished, and that you are the same to day, you were from all Eterni­ty; Sweet, Meek, and abounding in Mercy.

CHAP. VIII.
How we are to lay open our Daily Infirmities before Almighty GOD.

UPon occasion of these light and or­dinary faults that often happen, and almost every hour, beg of him, that he [Page 37]would not forget what he knows better than you, to wit, that you are an in­famous sinner, and like an infant, subject to con­tinual falls, tho' his Fa­therly goodness seem not to permit him to be angry at you.

Represent before him, that a Son and Heir of two years old, the Hopes and Darling of the Fami­ly, is not less pleasing to his Mother when he falls, than when he stands on his feet, but the contrary; for then it is that she takes [Page 38]him up, and more tender­ly cherishes him. Tell him that it is the Nature of Step-Mothers to be angry, or correct their lit­tle Children, because they fall, a true compassionate Mother, of which he will bear the Name, as soon as she sees her Child fallen, runs to help him up with a Motherly affection, and instead of Rigour and Threats, hides him in her Bosom, Flatters, and Em­braces him; and endea­vours by her Kisses and Caresses, to asswage his [Page 39]Pain, and to hinder him from crying and afflicting himself.

Great God, you give me the Name of your little One, which you hold on your Knees, or lead by the Hand to teach me to go. Behold what I am, and when I Fall; see what you ought to be, and what your Goodness re­quires of you.

'Tis true my most dear Father, and even this very day in your Presence, not­withstanding my many Resolutions and Promises, [Page 40]I am fallen into my daily and wonted Imperfections. Yet be not angry with me, I have reason indeed to cry and be afflicted; this be­longs to me, but it belongs to you my Beloved to give me your Hand to help me up, to take me into your Arms, to dry up my Tears to dissipate my Disquiets and Fears, and to assure me that you still Love me, and cease not to be my God.

I do not deny, but you have a great deal of reason to complain, that after so [Page 41]many Confessions made, so many Pardons and Favours received, you see me fall into such frequent Relap­ses: Yet methinks, you have a great deal of rea­son to excuse in me these unavoidable Weaknesses; or at least, if you are an­gry, or displeas'd with them, to let your anger fall upon my Parents, who conceiv'd me in Ignorance, and gave me their Sin in part of my Being,

Alas, Divine Saviour, vouchsafe but a little to re­gard what is in me, and [Page 42]what I am, what an Heart has been bestowed on me; and what Blood has been made use of to form a Crea­ture, that ought to be as pure and impeccable, as the An­gels: As soon as I sprung out of nothing, you refus'd me, what is most Holy, your Grace, without which I was born. My Parents gave me only of their own, what was most impure.

I received of you a Soul, which immediatly was in­fected with Sin, before it was at my Disposal, and of them a Body, already [Page 43]tainted with Corruption and bad Inclinations: And since I became so mise­rable without my actual Concurrence, there seem­eth to be some little rea­son, why you should grant Pardon for those Imper­fections which naturally flow from so bad a Source.

I should be to blame notwithstanding, should I demand, that your infinite Sanctity should not regard my Failings with displea­sure: I am displeas'd with them my self, and suffer most sorrowful Regrets [Page 44]and Remorses for them. I tell you however, what I do to comfort my self, and what in my opinion you should do, to appease your anger, and to have towards me no other Sen­timents but of Compassion, and no other designs but of Mercy.

For my part, O my God, at the very moment I have Sinned, I look up­on you in the same State and Condition, you were in on Mount Calvary, where you thought of no­thing but of Pardoning, [Page 45]and blotting out of Sins, and searching out Sin­ners throughout the whole World, to wash them in your most precious Blood. This is that, which I be­hold, and this makes me run to you: O adorable Mercy, behold here the Sinner, you seek after.

For your part, O my God, in the same moment you see me fallen, behold me in the same state, in which by your Mercy I hope to be one day in Hea­ven, where I shall think of nothing else, but loving [Page 46]you: When you behold me here below, you see a Person, who, during thirty or fourty years of his Life, passes not one day, nay perhaps not one hour, without Offending you by some Fault or other. But when you behold me in Paradise, you behold a Saint, that passes millions of Years and Ages; nay an intire Eternity, without offending you so much as once, and that ceases not each moment of this long Eternity, to Glorify, and Love you: Look upon me [Page 47]then in this state, and be not angry, to see me upon Earth for fifty or sixty years, that is, two or three Minutes in respect of Eter­nity, to be the subject of frailty and frequent fail­ings.

CHAP. IX.
How to make your Applica­tions to God in ordinary Doubts and Difficulties.

REmember to acquit your self of this Duty of Confidence, of [Page 48]which I speak, in the oc­casions, where you ought to deliberate upon some un­foreseen event, or of some difficulty, that troubles you; where you cannot well perceive, what you are to do, nor what Re­solutions you are to take. Give, O Lord, a word in my Mouth and counsel in my Heart. Send forth, O my God, your light, to direct me. By some mark of your Wisdom teach my Soul, what to Answer, what 'tis to do in this con­juncture, and which is the [Page 49]best means of those, that occur to me; or, that my Friends propose, direct my Path, and permit me not to go astray. I see a great many Advises, but I desire to know, which is yours, give me a know­ledge of it, and with your Hand direct, and guide my Inclinations to bend that way, you direct, and to pitch upon the choice, you inspire, I cannot but act prudently, and prospe­rously, whilst the splen­dour of your Wisdom shines upon me, to direct [Page 50]me in the Darkness I am in, when your Light shines upon my Head, by it I shall walk securely, in the midst of Darkness.

In a word, Live in a continual exercise and communication with God: Look upon him no other­wise, than a powerful and faithful Friend, who is night and day by your fide. Have with him, as I have said, the most free and amorous Familiari­ty you can, confiding e­ven your Diffidences and Fears to him; as also your [Page 51]most hidden Weaknesses, all your Thoughts, and Desires; and the different Motions of your irreso­lute Prudence, or your secret Disquiets. Before thee, O God, is all my Desire, and my Groans are not hid from thee.

CHAP. X.
He is not displeas'd with every Complaint to him of himself; and in what manner we may do it.

GOd is so well pleas'd that you should speak to him in a Fami­liar and Friendly man­ner, that though you should have a mind now and then, even to com­plain of his own Provi­dence, and of that Severity wherewith he seems to treat you, he will not [Page 53]be angry at it; provided it be done in an Amo­rous and Respectful way. When you are over­whelm'd with Grief, and can receive no Answer to your Prayers; you may imitate our Blessed Sa­viour on the Cross, and lovingly Cry out unto him, My God, my God, why hast thou forsaken me? You may say with Da­vid, Why, O Lord, have you gone from me, and do de­spise me in the occasion? What is this, O my God, that you know [Page 54]me not, when I weep, and withdraw your self from me, whilst I am bath'd in Tears, and have most need of your Comfort, and your help­ing hand, &c.

I cry unto you, and you hear me not; I stand before you, and you behold me not; you are chang'd and be­come cruel towards me. Where are you, O my Divine Saviour? Where is your Mercy? Where is your Love? I call you, and you answer me not; [Page 55] I cry out as loud, as I am able, and you do not hear me: I make known the grief that oppresses me, and the deplorable condition I am in, and you turn your face from me, and will not behold me.

But after these pious Complaints, fail not to return to your Senti­ments of Confidence, and Humility: Yet, O Lord, you do not stretch out your Hand to con­sume me. Tho', great God, you are angry, yet [Page 56] I perceive, your design is not to destroy me; all these blowes from your Hands are favourable stroakes, and presage my Happiness. 'Tis your Goodness, is the cause of my Suffering; the more I suffer, the more I am assur'd of your Love, and that your Providence hath secret Thoughts, and designs of Love to­wards me; which, when I least hope for them, will comfort me and surpass my desires. Behold thou art our God, we expected [Page 57]thee, and thou shalt save us, we waited, and we shall exult, and rejoyce in thy Salvation.

CHAP. XI.
We are to represent the Af­flictions of others unto God, as well as our own.

YOu do well to think of your Troubles and Pains, when you are in his presence; but think also of those, that others suffer. Tell him the News of those, you know, and en­deavour to draw some Grace and Mercy from his Heart for the Comfort of such, as according to the Prophet, are nou­rish'd [Page 59]upon Earth with the Bread of Tears, their Misery is the ordinary sub­ject of discourse; they Talk and make Complaint of it in all Companies; but the Complaints, they make, profit them very little. They will do them service, Devout Soul, when in your fami­liar Entertainments you make them, and recount them to God; telling him the Poverty and Mi­series, you know are in several Families. In Truth, my dear Master, I can go [Page 60]no where, but I find some Tears, and I may say with Truth, that from the time, I knew, and began to converse with Men, I have scarce known one without a Complaint, and whom I have not beheld to shed just Tears of grief. It seems to me, I am born only to behold Afflicti­ons, and afflicted People, and to behold them with a seeming Cruelty, not being able to help them.

This want of Power, O my God, is in effect [Page 61]one of the saddest Affli­ctions, I suffer in this mi­serable Life, as often as I see such Creatures, as be­long to you, and are dear to you, to come, and with Tears to bewail their mi­series before my eyes; and that I am forc'd to aban­don them as others do, and to tell them, expect no­thing from me, 'tis impos­sible for me to help you.

I speak sincerely, that for these thirty or forty years, that every day I have beheld sad objects of compassion I remember [Page 62]not to have been able to make one of them happy, nor to send him away with that comfort, he de­sired.

It would be, my dear Spouse, an enormous crime, and a detestable hardness of heart to be insensible of their pains; but 'tis a great misery to feel them, and not be able at all to help them, or comfort them.

Many Holy Persons go to the Rich and Happy in the World, to beg Chari­ties, and to gather Alms, [Page 63]to carry to the Sick and Shame-fac'd Poor, whom they know. I do the same, and at present I, who speak to you, seek help and comfort for them; but 'tis to you, my belo­ved, I address my self, you have your hands full of Comforts, and Bene­dictions, necessary for them. I offer up my hands to receive them in Adoration of you, casting my self at your feet. Suf­fer me not, O God, to rise without obtaining some Grace in their fa­vour. [Page 64]Send your Elect to them, to carry your Charities, or to tell them some welcom News, that may draw them out of the Abyss of Sadness, in which they are, and may unexpectedly make them revive.

I have, O my God, e­verlasting infinite Obli­gations to you. You know, every hour my heart is in pain, how it may make thankful Re­turns for your Favours, using the words of the Royal Prophet, What shall [Page 65]I return unto the Lord, for all his Benefits bestowed upon me? And your ordi­nary answer to me, is, That whatsoever I do to any, that is in sufferance, you take it as done to your self; and retain as grate­ful a resentment of it, as if the Afflictions were your own, as if you alone receiv'd the Comfort. Be­stow upon me therefore, what you would have me give them, and permit me not to be any longer so unhappy, as to behold my God in Afflictions [Page 66]and suffering all the Mi­series, the Necessitous un­dergo, as well as the Sick, and Prisoners, and not to be able to help him.

My dear Creator, you say unto me, behold your Brother, your Sister, that languish upon Straw, and want assistance. Behold other Souls, suffering Sad­ness, and Despair, who call you to help them; and I answer you, O my God, in tears, give what you command me to do, and command what you please.

CHAP. XII.
We are to have recourse to God, no less in Prospe­rity, than in Adversity.

'TIs ordinary enough for Devout Souls, nay almost all Christians, to have Recourse, and speak to God in their Af­flictions, and to pass whole hours with him in time of trouble; but 'tis as ordi­nary, that they forget their Duty in time of Prosperi­ty. Forget not yours, O Faithful Sunamite, says St. [Page 68] Bernard, and do not imi­tate the Examples of ingratitude, which appear in the lives of most Men; nay, even in some of your Companions, how spiri­tual and scrupulous soever they may seem to be in other occasions.

'Tis a strange thing, that, when our Designs prosper, and that we are happy, one of our most sensible Joys is to ac­quaint our Friend with it; and yet notwithstan­ding, as Devout as we are, we neglect to tell God, [Page 69]and thereby to receive the most sweet and holy Comfort, that can be drawn out of the happi­ness of this miserable life. That is, to enterain our selves with our amiable Benefactor, and to testifie to him our sense, and grateful acknowledgment for his Favours.

You, who love your Duty, testifie yours after the most faithful and sin­cere manner you are able, give him an account of the happy state of your Affairs, of the success of [Page 70]your Labour, and of your Conduct, being enlight­ned by his Charity.

Speak to him each thing, as the Sunamite did, lead him amongst your Treasures, shew him all, you possess through the greatness of his Liberality and Favour towards you. My Beloved says she, Behold here the Fruits at our Gates and within our Inclosures; wheresoever I cast my eyes, I see nothing but Abundance and Fruitfulness, and the Branches charg'd with your Benedictions and Presents. [Page 71]What a Sweetness my dear Spouse, what a Plenty have you pour'd down upon our Fruit-trees! What Riches are heap'd together by your Providence and Love! 'Tis you, that made the Corn and Fruit to grow, and are cause of that plentiful Harvest of our Neighbouring Fields. You are the Inventor and Origine of this multitude of Conveniencies, that sustain our Life, and comfort us here below.

I receive them only, to return them to you. For by receiving Temporal [Page 72]Benefits, we ought to per­form two things, to wit, Praise you, and Love you.

The use, because you will have it so, shall be for us, but the Honour and Love for you alone. I will therefore say, Not unto us, O Lord, not unto us; but unto thy Name be all Honour and Glory. The Glory of so great prospe­rity is only due to God: Neither my hands, nor the hands of any Crea­ture have produc'd it, and therefore none shall share [Page 73]in his Praise or Love: I owe nothing to any, but himself; nay, I will not so much as love his Gifts or Liberalities, as precious as they are: I ought to re­ceive and possess the Gifts, but I ought to Love no­thing but the Giver.

You, my God, who know all things; know, that they are not your Presents, which make me Happy. I have a thou­sand times told you, what I now repeat, that amidst all the Riches, and all the Felicities; and amidst all [Page 74]the Worlds, you can Create; there is nothing, that I can or will Love, but you. My Love is on­ly yours, and you alone shall be eternally the God of my Heart, and my everlasting Inheritance.

CHAP. XIII.
Our Imperfections in our Devotions ought not to hinder a confident re­course to him.

APply your self with particular care to speak to him most famili­arly, and freely, when that happens to you, which is but too ordinary in the ex­ercises of a devout Life, to wit, when you find in your Soul certain negligen­ces, and discouragements, as Spiritual tediousness, [Page 76]wearisomness, and disgust, of which you know not any cause, such as David complain'd of, saying, My Soul is dry'd up within me. I cannot tell you, O my God, how I am, nor in what condition I find my self; My Soul is much out of order: No­thing relishes with it, no­thing can please it: Nay, 'tis as displeasing to it self, as other things are: Nay, it seems, as if you were no longer pleasing to it, or at least I cannot bring it at present, to make so [Page 77]much as one act of Love or Adoration. I say my Prayers without any De­votion, and with a shame­ful Negligence. It is not possible for me in your Presence to keep my self with that Duty, and Respect, I ought; nor to free my self from that Drowsiness and La­siness, that even makes me sleep at your feet, instead of hearkening to you; as David said, My Soul out of Tediousness, even slept within me.

I know not, whence this humour proceeds; yet I know, 'tis displeasing to you, and that it offends you: And you know, 'tis displeasing to me also, and that 'tis a great pain and confusion to me, to find my self in this condition. But that, which comforts me, is, that in your words you carry my Cure. If you have compassion of my infirmity, speak, and Cure me: Confirm me in your Words. Remember, O admirable Omnipotence, that of my self I am no­thing [Page 79]but Weakness and Misery; all my force de­pends on your Lips, and proceeds from your Eyes. Look upon me, O Di­vine Saviour, and speak but a word: Life, Cou­rage, and Grace will en­ter with your Words, and will give a new Birth to my Soul; which is truly entomb'd, whilst 'tis thus a sleep, and in a manner bury'd in its Body by Sloth. My Soul slept out of Sloth, confirm me in your Words, said the Royal Prophet.

CHAP. XIV.
How multiplicity of Busi­ness is no hindrance to this Conversation.

OTher times hap­pen, very different from these, but no less troublesome, and as con­trary to the design, you ought to have of keeping your Soul al­ways in Peace, and present to God, and not permitting it to be carry [...]d away from him, either by disquiet or [Page 81]distraction. 'Tis, when the multitude of Affairs oblige us, as they did St. Martha, to deprive our selves of St. Mary Magda­lens Happiness, and to run to and fro, and to cast our Eyes and Thoughts in every corner of the House, to take care of an infinite number of Things. For how is it possible at such a time, whilst our minds are taken up with so many Affairs; and about the conduct of so many Per­sons, to remain at the [Page 82]Feet of our Saviour, and to possess with repose the comfort of his Entertain­ments?

Yes, devout Soul, 'tis possible. Without doubt you may do it as easily, as the Sunamite, who gives an example very sweet, and easie to fol­low, during the heat of your Affairs, and the multitude of your Do­mestick Imployments.

See what she doth, and you'l confess, 'tis an in­excusable errour to be­lieve, that the business [Page 83]you are imploy'd in by Duty, and by Gods com­mand, should constrain you to forget your self, or God. For if, whilst you are acting, your actions do not hinder you from spea­king about your business, to the Persons you deal withal; why should they hinder you from speaking to him you love, or from doing, as the Laborious Spouse did, even upon the day of her greatest Im­ployment, when she was oblig'd to give orders to the great number of her [Page 84]Domesticks, and by her vigilancy to keep them assiduous to their works. Behold her, I say, and Judge, whether the re­pose of a contemplative, be more agreeable than this her holy and active Life? Let us rise this Morning, says she, get­ting up, let us rise, and go to the Vineyards, let us see, whether the Vines have Flower'd, and if the Flow­ers bring forth Fruit, whe­ther the Peaches have bud­ded. My dear Master, 'tis time to go to work, [Page 85]and to think of our busi­ness, but do not leave me alone, amidst the labours. I fear them not, how great soever they are, so they separate me not from you, and that, so long as I work, you keep my eyes and my thoughts insepa­rably fix'd upon your presence, and fast ty'd to your heart. Let us go to­gether, and take a walk about our Close; let us behold the Vineyards, in what condition they are, and whether they are advanc'd, as they [Page 86]ought to be, in so favou­rable a season. Let us visit our Nursery, and see, whether the Trees pros­per, and whether our Plants thrive; let us visit our Farm, and see whe­ther the Labourers mind their Work; whether the Shepherds are vigilant, and whether the Servants and other Officers do their Duty: Let us go and give Order, that each one take care of his work, and be imploy'd, as he ought.

But one thing more yet my Beloved, do not leave me, for nothing can be troublesom, or incom­mode me, whilst you are present to my mind, and whilst I hearken to your Voice. Speak to my Soul, whilst my Body is em­ploy'd in your Service, and in regulating the Fa­mily, which you are pleas'd to confide to my Care, and Conduct.

When being at work, we speak to God of what we are about, the work is no more a distraction, [Page 88]but a Devotion of great merit. Devout Martha, who thinks of Temporal Affairs, and has all the cares of the House upon her, is not disturb'd, but rather comforted, by com­plaining to her Saviour, and making every thing that happens, an occa­sion of speaking to him: telling him ever, that it is for him, she labours, and that she is happy to la­bour, and tire out her self, whilst he beholds her.

Do not doubt, when in the midst of a multitude of Employments, you're re­member to say to our Lord, what you say to o­thers, to wit, that you are even overwhelmed with them, and that you Com­municate to him, with Confidence such thoughts, as this Turmoil occasions, but that all your Distra­ctions will immediately change into so many Acts of Divine Love. The contemplative Magdalens may perhaps have more sweetness, but they can­not [Page 90]have more Merit. A Soul, that withdraws not her self from God, whilst she walks or runs about the streets, is far better, than she, that lets, her Thoughts wander whilst she is at her Prayers.

CHAP. XV.
The greater familiarity you use with God, the more pleasing 'tis to him.

IN fine, speak to him of all things, which you speak of to your self; and do it after all such manners, as Love shall suggest.

At least imprint this maxime deeply in your Heart, that as you have not a Master, whom you ought to Fear and Respect as God: So [Page 92]you have not a Friend, be it Brother or Sister, to whom you may speak with that Liberty and Confidence, as to him.

They, that imagine freedom of Speech with him to be against the Law of Worship and Submission, due to his Presence, and his Divine Majesty are much de­ceived.

Many are apt to be­lieve, that, what Ghost­ly Fathers say in this par­ticular, are only thoughts of their Simplicity, con­trary [Page 93]to serious and solid Devotion, and to that Holy Doctrin, which con­demns as Illusion and Irre­verence, all these pretend­ed Confidences, and seem­ing bold and Presumptu­ous Conversations with God, affirming, that we are in his sight but Dust and Ashes, and that in his Presence only Thoughts of profound Humility, and Annihila­tion, and Devotions, ten­ding thereunto, are to take place,

But alas! How feeble and weak do these pre­tended Devotes shew themselves, whilst they think, they speak very solidly. They understand very little, in what the greatness of God con­sists, and are far from conceiving, that mor­tal and earthly Great­ness is very small and in­considerable, and infinite­ly less than that of GOD, because it cannot suit, or equal it self to little things, when Wisdom and Love obliges it so to do.

Take notice, if you please, that the Immen­sity of God, infinitely surpasses other Immen­sities, and that it alone is Divine and Soveraign, because at the same time it is of greater extent then the World; it is also as little, as the least Crea­ture, and that 'tis as in­tirely in a little Flower, as in the whole Universe, and in the Imperial Hea­ven, [...], says a Holy Father of him, God is greater than all, and equal to all.

Meditate but a little, Devout Soul, on this Truth, and by it you will clearly discern that God is the most ami­able and lovely of all those whom you Love, and which also Love you; and that he is the true and only object of Love, because in him a­lone you will find the two most necessary things to be Lov'd; to wit, Supe­riority and Equality, that is, a great Infinity, which Infinity elevates him a­bove you, and an infinite [Page 97]Goodness, that (as I may say) lessens him so far, as to be equal with you; there­by to bring to pass, that all his Perfections and Power; may, as it were, be able to enter into your heart, and thereby render you infinitely and eter­nally Happy. He alone is your Master and equal: And therefore 'tis of him, you may say with Truth, My beloved to me, and I to him. Notwithstand he is God, and I am nothing, by an ineffable Mystery, he is fit for me, and I for [Page 98]him. His Wisdom has taken my measure upon him, and rendred my little­ness capable after some manner of containing his Immensity.

CHAP. XVI.
When particular Reverence is to be shown.

WHerefore O holy Sunamite, in the Church, and at times of Adoration and Divine Mysteries, appear not in his Presence, but as an annihilated Shadow, by a [Page 99]profound Humility: But in the places, and at the times, I have before spoken of, and during your Solitary and Dome­stick Conversations, you are both to blame, and ungrateful, if you have not all the liberty, familia­rity, and tenderness that one ought to have for a Spouse, he tenderly Loves; and at such times speak no other Language, but that of Tenderness and Love.

'Tis there he stiles you his Beloved, his unspoted Dove, and even forbids [Page 100]you to call him Lord and Master. Call me, says he, the God of your Heart, the God of your Comfort, the Father of the Mercies you expect, the Beloved of your Hopes and Desires, the most Lovely, the most Perfect, your All and your only One, whose Heart is but one with yours, and whose Grace enters into your Soul, to be its Life, ne­ver to be separated from it: commanding you not to call him hereafter Baalim, that is, Lord, but to call him the Spouse.

CHAP. XVII.
How to Discourse with God concerning Himself.

MOreover, during these Colloquies, do not always speak of thy self, nor of thy own Affair, nor of thy own Comfort, or Afflictions, but Change thy Di­scourse, and after thou hast made thy complaints or entertain'd him with what happens in thy Houshold Affairs, Ele­vate thy Mind, and En­tertain [Page 102]him, with what belongs to himself.

Speak to him of his Happiness and Greatness, of his Divine Attributes and Operations, of the power of his Word, when by it he gave a Being to all Creatures, and drew them out of their eternal nothing; speak to him in the Language of the Saints, who by Sighs and devout Exclamations shew'd their Eloquence, whilst they prais'd his Works: How admirable is thy Name! How mag­nificent [Page 103]are thy Works! And how profound thy Thoughts! O Wisdom, that hast form'd this great World. How Sublime art thou, and how in­comprehensible in thy Thoughts, how profound art thou in thy Designs! How magnificent and ad­mirable in thy Works! What a vast Immensity do the Heavens contain, what a Lustre and Bright­ness do those uncorrup­tible Lights, ranged in so Beautiful an Order, send forth; what a variety of [Page 104]Goods doth the Earth produce, and the Sea, and other Elements bring forth? How great a mag­nificence and Beauty have all these Creatures, and how pleasing a thing it is to Contemplate them in Silence, and to let our Soul be fill'd with Admi­ration, and Heavenly Thoughts, whilst it con­siders them! Thy Power and Justice reacheth to the highest, how great things hast thou made! O God, who is like unto thee?

CHAP. XVIII.
How to Treat with Him of his Birth and Passion.

BE not forgetful also of the greatest of all his Miracles, the Incar­nation of the Word, and the Redemption of Man­kind. Tell him, this is the ordinary subject of your Meditation every day, as it is the subject of the Meditation of the Angels in Paradise for Eternity. O Redeemer of my Life, how often [Page 106]do I think of them, and how sweet a repose doth the Contemplation of your Crib, and Cross, your Glorious Annihila­tions bring along with them.

Hereupon call to mind such Thoughts, as oc­curr'd, during your Me­ditations, or those, you have read in Books, or heard in Sermons. Re­count them, as things, you cannot forbear Speaking or Meditating of, and mingle with them Acts of Love, Thanksgiving, [Page 107]Admiration, and Faith: I believe those inestim­mable Mysteries, what your Church and Gospel Teaches; I have believed them ever since my Birth; and I say every day, and will say to the hour of my Death, that Jesus Christ Crucified is my Lord and my God. This is the first Word, they taught me in my Cradle, and I hope it will be the last, I shall pronounce, going out of the World; and that I shall bear Engraven up­on my Heart, going to [Page 108]appear in Judgment: My Lord and my God.

CHAP. XIX.
How to Converse with God concerning the Sins of our past Life.

TEll him with De­votion, that up­on the Cross you do no less clearly behold your own Humiliations and the Disgraces of your Life, then the Exaltations of the Justice and Goodness of God.

What I would say, is, that during these sorts of Conversations with our Saviour, you ought not to fail Entertaining him with the sins and miseries of your Youth. Speak of them to this dear Spouse; and though in your for­mer days of Pennance you forgot not to tell him all you knew; yet be not afraid to importune him, by humbling your self in repeating the same things.

Tell him the whole Story of those miserable years, and all those sad [Page 110]occasions of offending him, into which your Companions brought you. Remember each fault, Sigh and Lament it with Tears, and exercise Acts of Contrition, worthy of those Graces which the Death of your Spouse hath merited, and which have drawn you out of Hell.

That which displeas­eth me, my Beloved, and above all afflicts me in these my enormous Sins, is, that my Heart is too weak to have hatred [Page 111]for them. Alas it is very little that mine alone, and the heart of my Con­fessor, who hath known and deplor'd them, should be touch'd with them, I wish I had the heart of all Men and Angels, and with this multitude of Hearts, that I were able to form such a vio­lent hatred, and de­testation, as might e­qual my Sadness and Mi­sery. O Lord employ your Power and Mercy: Create in me a new heart, and give it me to no [Page 112]other end, but to Love you.

This desire pleaseth our Saviour, as did the desire of David, St. Peter, and many other Penitent Sin­ners; who, after they had employ'd many years in sighing and bewai­ling their Sins, having exhausted their Tears, asked for those who might raise in their Soul such a source of bitter Waters, that might not be exhausted, but might endure their whole Life. Who will give water [Page 113]to my Head, and a Foun­tain of Tears to my Eyes, that I may Weep day and night? says the Royal Prophet.

Contemplating the open Veines of your Cru­cified Spouse; O Devout Soul, repeat the same Words, but say them sincerely and from your Heart, and rather Sighs of Love, then Words; Who will give Water to my Head, &c. O my dear Master, how happy should I be, to see Torrents of Tears flow from [Page 114]my Eyes, which might joyn themselves to the torrent of your Blood, and run together with it in each Corner, where my Sins have been com­mitted, to the end that those, who have known me a Sinner, may know me also a Penitent, and see eternal marks of my Sorrow! O all of you, who have heard of the scandal of my Life, come and hearken to my Cryes and Lamentations, and behold my Sorrow! Be­hold it, O my God, and [Page 115]consider, what passeth in my Soul. I hope in you, in the state I am in; have the goodness not to refuse to Love me in it: At least, refuse not to behold me, and to let that vertue pass from your Eyes to my Soul, which gives Grace and Life. Behold me, O God, and consider me.

God beholds thee, O Sunamite; and during these holy Hours, in which thou findest thy grief and the convulsions of thy af­flicted Conscience to re­turn, he fails not to com­fort [Page 116]thee, repeating by himself Interiorly, what he hath caused the Prophets and Evangelists to tell thee, that thy Sins are par­doned and blotted out, and that the least stain of them remains not in thy Heart. This I know, O Divine Saviour, but there remains still a memory of them in thy mind.

Alas, great God, it seems little comfort to tell me I pardon you. It seems to me, that to make this comfort per­fect; you should find [Page 117]some invention to be ignorant of what I have done, and to forget, what­ever happened to me du­ring the years of my criminal and scandalous Life.

For how is it possible to live in the presence of God, who has beheld all my Infidelities, and still remembers them? And how is it possible to be comforted by the news, they daily tell me from you, that my Sins are wash'd in the Blood you spilt for me, so long as I [Page 118]also know that they ap­pear yet in your sight, and will do so for an Eterni­ty; and that amidst the Splendours of Paradise, the Age of my Ingrati­tudes will be an Eternal object. Thou hast put our Sins in thy sight, our Age in the light of thy Coun­tenance.

God, who beholds with pleasure this kind of holy Fears and Anxie­ties in your Mind, is ready to give you an en­tire Consolation. And when, during these fami­liar [Page 119]Entainmens, he Com­forts you about them; he speaks as One, who by an ineffable Miracle has extended his Power so far, as to put all in Oblivion, and buried the memory of your Sins in such an Abyss, as they shall never be able to get out of: He will dis­pose our Iniquities, and cast our Sins into the depth of the Sea, because he will have Mercy.

CHAP. XX.
In what manner we are to Treat with God in Scruples, and Fears of our Salvation, or any thing else.

BUt if peradventure that should happen to you, which often does even to most innocent Souls; to be troubled out of Fear, that some hidden Sin lurks still in your Conscience, or that God has a design of anger and Reprobation against you; [Page 121]as soon as you perceive this thought, fail not to enter into your self, and to be angry, and blame your self for this disquiet, as a fault perhaps more hate­ful to his Wisdom and Mercy, than all the Sins you have Committed: Be asham'd of it, and re­sist it, as a blast from Hell, and speak of it to your Spouse with abomi­nation and horror, de­testing such a blind and criminal diffidence.

In regard also of those weaknesses, which make [Page 122]fear the Power of Men or Devils, forming in your imagination scruples and Chimerical ideas, which prosecute you very im­portunely, and excite in your Soul inclinations to Despair, take care, you permit your self not to be dejected by this importu­nity of the enemy. Open your Eyes, and behold, how unworthy you are, that God should Love you, whilst you let your self to be frighted in this manner, and permit these fumes and shaddows to have so [Page 123]much force, as to trouble you, who art beloved by God and sustain'd by his Grace, and therefore tell him.

O my beloved, what blindness and what un­worthiness is this? From whence proceeds this Fear; and how can it enter into my heart to distrust you amidst those many Mi­racles of your Mercy and Love towards me.

'Tis true, I have been a sinner, I came from no­thing, and am Dust and Ashes; a Worm genera­ted [Page 124]of Filth; But you are a God, an eternal Com­forter, an invincible Pro­tector of the miserable; and it is you, that say to me: My dear Creature, as nothing as thou art, and as small a worm wor­thy to be trampled under­foot, take comfort, fear nothing, because I am thy Saviour, thy Beloved, thy Faithful Friend; and be­cause it is I, that have Sworn, That the World shall sooner perish, then that I should permit thee to do so; or, that the Devils should [Page 125]take thee out of my hand, or the least evil arrive to thee, so long as thou conti­nuest in my Love.

You tell me this, O most powerfully Merci­ful, and yet I cease not to tremble: Mad and Senseless that I am, your Prophet assures me, that you keep me on your Knee, as a tender Mother doth her only Infant, and tenderly embrace me with the like transports of Love, hiding me in your Breast, as she doth her Beloved, carrying me al­so [Page 126]so in your Arms, as a Fa­ther doth his Son, not able yet to go alone; and that you will, if I hinder it not, in this manner support me to the end of my Life, though I should arrive to never so great an Age. You tell me this, my God; I hear it, I know, it is you, that speak, and yet I ask you, if you Love me, if you think of me, if you take notice of my Tears, and if you hear my Voice: And after the many Promises, which you have made [Page 127]me, as if they were made by a feeble and faithless Man, I continue to fear; and so to offend the ado­rable Truth of your Word, and of your Love by my inconsiderate dis­quiets. Ah, my God, I de­test them from hence for­ward, and will use my ut­most endeavours to force them out of my Heart, and not to let any thing remain within me, that carries with it such an unworthy and criminal diffidence. Ah my God, let me sooner perish, than [Page 128]offend you by fearing, and trembling under the sha­dow of your protection. Sustain'd by you, and ele­vated above all, that is mortal or created; I fear no­thing, I hope in none, nor love any thing, but you.

To assist you the better to confirm this comfort and confidence in your Heart, recount often the most remarkable Bene­fits, you have received from God, and the occa­sions you are conscious of wherein he hath exprest his particular goodness to­wards [Page 129]you. Repeat all these to him, and remember, there are three Histories, which your Spouse hears very willingly, and that you need not fear to re­peat them too often; wherefore make them the ordinary subject of your Domestick Entertain­ments; the History of your sinful Life, the History of your Redemption, and his Death upon Mount Calvary; and in fine, the History of all his Conduct towards you, and the mira­culous Succors you have [Page 130]received from his Provi­dence in all those occa­sions, wherein you were in danger to perish, and at this very hour, in which you speak to him, if he had not had pitty of you, and heard your Voice in those miserable oc­casions you know of, you had been lost to all Eternity. 'Tis you, my God, who reach'd out your Hand and drew me out of the Death of Sin and Mise­ry. 'Tis you, have dry'd up my Tears, and broken my Chains. Pardon my [Page 131]Ingratitude, and heal my Infirmity, and Diseases, who hast given me Health, Hope, and Grace, hast Crowned me with Be­nedictions and heap'd thy Benefits upon me, and hast revealed to me the secrets of thy Wisdom, and most sublime Truths of thy Gospel, and from that mi­serable state, I was in, which had brought me to the Gates of Hell, and even into the Hands of Devils, hast elevated me to the rank and condition of Angels. bless the Lord, [Page 132]O my Soul, and forget not his Benefits.

In fine, speak to him of all things, and endea­vour the most intimate familiarity, and secret Communications, which one Friend can have with another, Exercise them boldly, O Devout Soul, and fear nothing more, than to be afraid, or tremble in his presence, whom nothing so dis­pleaseth in his Saints, as the fears of diffierence, and the disquiets of a fearful and Pusillanimous Soul.

CHAP. XXI.
How, God whilst we speak to him, doth silently speak to our Heart.

THat, which is most advantageous in these sorts of Conversati­ons with God; is that, though it seems, that so long as you entertain him, he lets you speak without speaking himself, or an­swering you, yet never­theless it is not so.

There is a certain voice, which is proper [Page 134]only to himself, and with­out the knowledge of your interior Faculties, even whilst your imagi­nation understands no­thing, Prints in your Soul such Verities, as his Love would have you know. You feel imperceptibly to rise in your mind such Thoughts, as comfort you, and extinguish your Fears, Lights, that dissi­pate your Doubts and Apprehensions, Reflecti­ons, which discover to you, what you are to do, and which teach you the [Page 135]certain means, how you may happily conduct all your Designs.

It is much, that he hears you: But when you speak to him with this respect­ful confidence, he cannot forbear answering, and comforting you: He does it not by forming words in the Air, but by ap­plying his Lights, his Thoughts and his Sweet­nesses to your Heart: It is his Heart which speaks to his Spouses, and it is a Language, they under­stand.