Spirituall advises of S. There­sa, greatly conducing to live happily, both with God, and man.

ACcommodate your selfe to the harmelesse condition of those with whom you converse.To enjoy true con­tent and happines­se; With the merry shew signes of joy. With the afflicted, a feeling of their griefe. And finally endevour to please all, to the end to gaine all.

In all your actions remember to be in the presence of God. And di­rect [Page 132]them with à pure intention to his greater honour and glory.

Accustome your selfe to make ma­ny acts of the love of God, and of your neighbour; for they will kin­dle charity, and make tender your hart.

In any spirituall desolation, for­sake not your accustomed practise of devotion: but much rather en­creace the same. For therby you will soone experience Gods divine favour and comfort.

Lett your desire be to see God; your feare to loose him. Your sor­row for having offended him. Your joy in doing his wil. And by this meanes yow will possesse à most bles­sed and happy peace.

Never speake any thing in your owne praise, for knowledge, for ver­tue, kindred,For me­ekenesse, and hu­mility. or good actions; un­lesse there be good cause to hope that some great good may come therby. And then also it ought to be with much humility, and conside­ration, [Page 133]that these are guifts which come from the meere goodnesse of God, and not from you.

Never busy your selfe in thinking upon other mens faults; but rather in mending your owne.

When any shall reprehend you, take it both with inward, and out­ward humility; and pray to God for them who shall tell you when you doe amisse.

Be carefull to exercise your selfe in the feare of God, which ingen­dreth contrition and true humility in the soule.

Offer up your selfe to Almigh­ty God many tymes in the day and that in much fervour and affection.

Endeavour with diligence to have frequently before your eyes,For Pra­yer and devotion your morning good resolution; for that is of great profit for gayning perfection.

Neglect not Gods holy inspira­tions: and put in practice the good [Page 134]desires which he hath given you in your prayer.

Never make shew of more devo­tion outwardly, then you have truly within. And what devotion you find inwardly, be carefull to con­cele it.

Behould your life past, and be­waile it; and be confounded at your present coldnesse in devotion, con­sidering how much it wants of de­serving that Beatitude which God hath promissd to all who truly love him.

When you are in company of ma­ny speake but little.

Never contend,For con­versation nor strive in words with any: for that argues but obstinacy, and selfe opinion.

Speake to all Persons with à plea­sing, sweet, and gracious modesty. Never reprehend any, without dis­cretion, and humility.

Exagerate nothing; but deliver your opinion and advise with mode­ration.

Offer not to give your aduise, unlesse it be first demanded: or that charity require the same.

Be merry without immoderate laughter; but with à modest, affable, and edificative myrth.

Be not desirous to speake, nor inquire of things which doe not con­cerne you.

In all your conversation mixe somthing of piety: wherby you will avoyde much idle, or worse discourse.

Misery it selfe, is not to be desi­red; but à will to endure with mo­deration of minde for the love of God, when he shall please to send it.

Whosoever shall reade these instru­ctions once à month, or oftner; and endeavour to put them in practise; he will undoubtedly reape much profit therby, and arive, by Gods grace to great perfection in his state and calling.

Pious Reflections, aswell for the embracing, and practise of vertue, as for the flying of vice. Which may also be used for the subject of so many pro­fitable meditations.

IT is, you know, the custome for such as being to frequent pestife­rous places, and have care to preser­ve themselves from that dangerous infection; to carry with them some preservative, to which they smelling, or which they tasting in tyme of dan­ger, doe fortify therby their spirits to resist the contagious ayre. It is spiritually the like case with Man, whose frail nature is exposed to continuall danger of infection with sin, unlesse he make use of some spiritual preservative wherby to pre­vent his will from the pernicious tainter of consent. Against which [Page 137]I have here proposed these following Reflections: wherof you daily ma­keing use of some one of them, by way of a morning meditation, to be still borne in your minde in all oc­casions of temptations in that day, your soule will therby be greatly strengthned to resist the dangerous infection of sin, and be preserved in the spirituall health of Gods grace to practise holy vertues and devo­tion which are like unto litle chil­dren, who though they give great content in their mothers armes, yet in bringing them fourth, they cause them much paine: even so the pro­duction, and first bringing fourth of all vertue is laborious and painfull, but the enjoyment and good fruit therof, is exceeding gustfull and gi­ves great delight, as by the practise of these following devotions, I doubt not but you will experience to be true.

Of the vertue of Charity.

THis great Queene of vertues, Charity, and the love of God, consits not in the tender affection only of the hart; which may pro­cede from à tender and sensible com­plection, as well as from divine gra­ce, wherin many are greatly mista­ken. And much lesse doth it consist in words. But the true marke of Charitiy, and of the love of God, consists in deeds: for the tryall of love, is the perfomance of deeds, saith S. Greg. Yea our B. Saviour demands this proofe of it: if you love me keepe my commandements. And therfore there is no truer mar­ke of our loving God,Ioan. 14. then to be in all things conformable to his bles­sed will; in body and minde: in health, in sicknesse; in disgrace, in persecution; in life, or in death &c. our continuall prayer being ever: thy wil be donne.

Of the love of our neighbour.

BEare yee one an others burthens; Galat. 64. and soe yee shall fulfill the law of Christ. By thes burthens the Apostle understands our unpleasing hu­mours, our ill governed passions, imperfections, and antipathies in our neigbours nature and actions; wherin we must mutually beatre one with an other, if we will com­ply with the law of Christ by which we are all strictly obliged, and com­manded to love our neighbour, as our sulfs; and if not being able to shew it by any other deeds; we ought, at least to suffer, and quietly to endure his imperfections, as he undoubtedly must also doe many of ours. And can we conceive any reason that God should be more indulgent, loving, and mercifull in suffering with so great patience our innumerable offences against his di­vine Majesty; then we should be [Page 140]in bearing with so few and small faults and imperfections of our neighbours against us! o shamefull confusion to man, God suffers all ingratitude, sin, and injury from us; and yet powers he downe in­cessantly his great blissings and fa­vours, whilst we seeke deepe reven­ge for but trifling injuries. O infi­nit goodnesse of God, to our just confusion and shame.

Wherin consists the enjoyment of a true and happy peace.

TRue peace is what we all de­sire; but few take the right way to finde it, and therfore cannot en­joy it. The meanes therfore to pur­chace this happy peace, with a ver­tuous repose of minde; is by esta­blishing a firme and holy peace, with God, with our neighbour, and with our selves: for which take this holy practise to obtayne it.

First, to procure our peace with [Page 141]God; mildnesse and humility of hart is required: learne yee of me who am mild and humble of hart, and you shall find rest to your soules. 2. to en­joy true peace with our neighbour: we must dispise injuries; we must beare with their imperfections; and doe them what good we can. And finally, to be at true peace and tran­quility of mind interiourly with our selves; that must be gayned by an intyre and perfect renouncing our owne proper wills, by vertuous pa­tience, and true conformity to the will of God: for in your patience you shall possesse your soules. Lu. 19.21. Saith Jesus Christ.

Of Christian Patience.

AN injury patiently suffered for Jesus Christ is much to be pre­ferd before an act of great austerity which may be omitted without sin; but to fall into impatience, you cannot without offending God; [Page 142]which ought not to be done to save all the world. Many fancy in their minds to suffer cruell martyrdome for Jesus Christ who yet have not the patience to be Crossed, nor to endure the least word of injury, or of comtempt. They frame to their fancy to doe great matters a farre off, which are never likely to hap­pen; but they loose all patience at the least offence; the divill on set purpose busiing their thoughs in un­profitable fancies of things which will never arrive; therby to hinder them from what much more im­ports them to doe, and by that me­anes to hinder them both of merit, and grace. Infine, no vertue is more necessary, then is Patience, we being almost continually in occasion for the practise of it: and by the help therof we surmount the grea­test difficulties.

Of true obedient submission to the will of God.

GOd hath no need of his cre­atures for the execution of his designe; and therfore we ought not to be troubled at our owne in­sufficiency; he can doe what he pleaseth without our help: and if it be for him that thou laborest; call wel to minde that he needeth no creature to lend him help. It happens fre­quently to be much better for you to mortify some disordered appetite, then to preach many well studied sermons, or to doe divers rigorous penances. And if God deprive you of health, he gives you but therby occasion to augment your merit.

Serve not God according to your owne desire, but as it is his blessed will. It would little availe à ser­vant to take great paines, if it be not according to his Maisters good likeing; for at the end of his labour, [Page 144]he will only have gayned his Mais­tens ill will and anger.

If therfore by infirmity thou beest hindred to doe penance; be assured that obedience is better then sacri­fice, and that there is much more merit to submitt with holy patience, then doe great abstinence, and other austerities according to your owne inclination.

Perswade not your selfe to beco­me a saint after an other manner then God hath ordayned for you; nor to be more holy, then he doth require of you. That fall is not hurtfull which preserves you from a much more dangerous precipice: lett but your former fault make you more humble, and you have greatly profited therby; for in true humi­lity it is, that God will have you to take deepe roote.

Of Prayer.

SEeke not the sublimest prayer, but rather what is most profita­ble; for that prayer doubtlesse is best which produceth most patien­ce, most humility, mortification, and contempt of this world; and not that which gives most gust, content, and satisfaction to the minde.

Be assured, that if you leave your prayer for some just exteriour im­ployment; your motive for it being charity, or necessity; you doe but follow Gods order, and execute therby his will. Seeke God much rather in your prayer, then his di­vine guifts, and cherishments. Nor leave of your prayer for any drynes­se, or barennesse therein. Serve God purely without seeking your owne interest; for farr greater falls have hapened by much pleasure from spirituall gusts and tendernesse in devotion, then from the drynesse, [Page 146]and greatest sterility therin.

Suffer patiently to be deprived of all sensible, and tender devo­tion, and consolation in your pra­yer, for you using but diligen­ce on your part, and humbly, and willingly submitting the rest to Gods divine pleasure; the constant continuance in those your accusto­med devotions, are most gratefull, and will merit his divine benedic­tion.

Of the vertue of Mortification.

MOrtification and payer have the same mutuall connection, as have the two wings of a bird, sup­porting her to fly, if you deprive her of the one, the other can not sup­port her, but of necessity shee must fall. It is the like with prayer, and mortification; for the soule, which forsakes the one, shall never enioy the other; sith they doe mutually support themselves, as experience [Page 147]makes it manifest. Yea mortification is the true nursing mother to all other vertues; for without it, no vertue can either prosper, or long continew; for that our corrupt and depraved nature by sin, doth so op­pose all vertue, as should it not be supported by the helpe of Mortifi­cation, it would soone decay; as well appeares, not only in prayer, but also in patience, in humility, obedience, temperance, and in all the rest, which would but languish, and fall to ruyn, should they not be preserved by the practise of Mor­tification (as experience will for­ce us to confesse.) And therforit ought to be very carefully practi­sed.

Confidence in God, and griefe for sin, must goe rightly tem­pered together.

MOst just it is that we conceive due griefe and sorow, with [Page 148]true repentance for having offended so great and good à God: yet so as not to loose our confidence in his mercy. Nor must we permit, that therfore melancholy and vicious vexation possesse our harts. For Ju­das sorely grieved, and was sor­rowfull for his cryme but in dispai­ring for pardon, he excluded all re­medy by his greater sin. Consider wel therfore your offence, on the one side, which is great, and repent; but remember Gods infinit mercy, on the other, which farr exceds it; and is much more powerfull to give you consolation, then should the other be, to cause dispaire. For he is not inclin'd to revenge, who is all goodnesse, mercy, and compassion. Have therfore horrour of the least sin against so good à God; but hope for pardon of the greatest. Feare all sin whatsoever before it be com­mitted, as doubting of pardon: but being now guilty fly to God as a prodigall child to his compassionate [Page 149]Father, with all humble confidence, and firme hope to receive pardon and grace. Approching to him with à contrite and humble hart which he will never dispise.

How to draw profit from sin.

BE you greatly humbled, consi­dering your sin and misery; nor differre to amend with a quiet and peacible spirit, without fretting or vexing your mind. Faile not to have this confidence in God, that al­though you should fall a thousand tymes in the day, he would be re­ady to lend you his hand two thow­sand times to raise you; because with our lord there is mercy; and with him plentuous redemption; for well he knowes our weakenesse and great misery. Serve God therfore with more fervour then before; and le­arne by your fall to know both his goodness, and your owne misery much better then before; for therby [Page 150]you will maister your enimy with his owne weapen, wherwith hee in­tended to wound you: for to serve God withouth all sin, that only is to be found in Heaven. Be you therfore assured whilst breath re­maines in your body, never to be exempt from temptation: be alwayes prepared for the combat, wherby not only to defend your selfe from harme, but also to get victory therin and glory. You feeling temptation to assault you, approch nearer to God by prayer, and humbling your selfe before his divine Majesty; call to mind his innumerable benefits, and thinke seriously upon the fowre last things to happen; and you will reape much profit by the tempta­tion.

Of distrust in our owne selves.

NO enimy is so dangerous to our salvation, as our owne selves: and the chiefest meanes to [Page 151]avoyd sin, is to distrust greatly our frailty, and carefully to watch over our chief naturall inclination; which being subject of it selfeto great cor­ruption, it usually disorders all our actions. And this being but well observed, we shall easily perceive that all our sin and misery springs from that infected fountaine, by fol­lowing our disordered affection, and naturall bent, quite contrary to Gods inspirations, and internall motions of his grace. We ought therfore diligently to examen, what is our most predominant vicious in­clination; which having discove­red; we must crave Gods grace, and use all diligent industry to op­pose, and roote that disorder out of our soule.

Against presumption in our owne endevours.

SPeter above all the rest did most presume of his fidelity; promis­sing [Page 152]that though all should abandon their Lord, yet he would never deny him: who notwithstanding, but few houres after, was made thrice, both to deny and forsweare him, through the feare only of a poore silly maide; wheras had he more humbly mistrusted himselfe, and cra­ved constancy by holy prayer; it is likely he would have prevented so shamefull a fall but when he should haue pray'd, as his divine Lord had commanded him, therby to have armed himselfe against the appro­ching temptation, he was still found floathfully asleep, and therfore not having demanded divine help from above, hee soone did experi­ence his owne great faulty, and weaknesse. Are we not now as frail­ty herein, by our great infidelity to so many good purposes and pious resolutions; wherin we most sham­fully doe faile, for want of deman­ding grace by prayer to put them in execution. But we presuming too [Page 153]much in our owne endeavours, we proove unconstant, and most unfaith­full to God.

The least sins are carefully to be avoyded.

WE can give no better proofe of our love to God, then to be exact in the smallest mafters which concerne his divine honour and glo­ry. For therby we plainly manifest the great esteeme which we make of his holy will and commande; we having no other motive nor respect to draw us thereunto. 2. because those small occasions, being very frequent, they give much practice for vertue; and therby to obtayne great grace and many favours from God. Let vs therfore make this good use of the least occasion, to testify our love and true fidelity to him, and therby to encreace his gra­ce in our soules, to which, in Hea­ven is answerable eternall glory. And [Page 154]who on the contrary, shall be ne­gligtfull therin, will experience that the holy Ghost hath most truly fore tould us;Eccl. 1 [...]. that who contemneth small thins, shall fali by little and little.

Reason ought to be the Rule of all our actions and affections.

MAns nature is to live accor­ding to reason, but passion blinding us, we weigh not all things by the just weight of their worth, but rather by our deceiptfull affe­ctions, and disorderly appetits: the affection which we have for one per­son, makeing all his actions to se­eme gratefull and good; and our aversion to the other, but unplea­sing and badd: wheras he notwith­standing may wel have what is wor­thy of praise; and the other, what may deserve much blame.

Have not a double hart; the one for your selfe, and the other for your neighbour; it being reason [Page 155]which ought to be the Rule and gui­de of our will. Esteeme not things accordding only as they seeme plea­sing to you, and in appearence, but according to their worth and valour. Be not troubled that others seeke their owne conveniences, seeing that they are not offended to let you procure yours.

Doe as you would be donne to, and deale with others in the same manner, as God dealeth with you: who although he suffereth much at your hands, yet he refuseth not to bestow blessings and great favours daily upon you. Nor be you much troubled if men deale ungratefully with you, you being so very ungrate­full to God.

The examen of spirits, accor­ding to their different feeling in the hart.

GUsts and interiour feelings must be examined, to try whither such as are thought to be [Page 156]spirituall, spring not from flesh and blood; that devotion is not spiri­tuall which hath its roote meerely frome sense; and which is grounded on this foundation can not be solid and stable yea the greatest fervours, and most violent ardor in the love of God, is frequently discipated like unto watery froth. That devotion as true which proceeds from the pu­rest love of God, and is best knowne by a generous resolution, wherby the soule doth unite her selfe invio­lably to his divine will and pleasure through the greatest difficulties and contradictions to nature; not having regard neither to gaine, nor losse; not to sensible consolation in prayer, nor to the greatest dereliction and barrenness therin: but only and purely to the honour and glory of God. And who build not upon this foundation, will little advance in perfection; but rather whil be still to begin, so long as nature beares such a sway.

The right spirituall gusts, and the true holy motions from the spi­rit of God, are; that we greatly humble our selves; that we re­nounce our owne will, conquering nature, and its reluctance to suf­fering: neglecting all interest; and that we have no other ayme, nor end; but purely to please, and to serve Almighty God.

How to draw profit from afflictions, and painfull sufferings.

ARe you in painfull sufferance either by bodily affliction, or by some desolation in minde: com­fort your selfe, in that by patience your gaine will be without compa­rison farr greater, then can be your harme. For if none can shew gre­ater charity, then he who giveth his life for a frend; what then may besaid of him, who suffers for the love of God, that which he both [Page 158]dreads and feares much more then he doth death it selfe: I meane, derelection and privation of all spi­rituall consolation, temptations, scrupules, and other afflictions of soule.

Feare fin, and not paine; nor doe you abhorr what God gusteth with pleasure: nor be you discontent at what is very pleasing to him. It is now the very proper tyme of suffe­ring, and yet self love makes any paine to be to you extreamely trou­blesome. Yea so weake is the love of God in you; as you most unwil­lingly doe suffer that which even for your owne greatest good, he most fatherly ordaynes for you. Can he who hopes to enjoy God for alle Eternity, feare to suffer one little moment for his sake? Force nature but à little to beare Christs holy Crosse, and therby your peine will much be lightned: for nothing doth so greatly augment our sufferance, as doth our owne proper will. And [Page 159]if we doe so greatly love and reve­rence the Crosse of Christ for its being sanctified hy his continuing fastned, three or fower houres ther upon; why should we not love, esteeme, and honour laborious and painfull sufferings, which he endu­red three and thirty whole yeares, continuing the whole space of his life.

The reason wherefore all men naturally seekeing happi­nesse, so few doe find it.

OUr divine Redeemer, decla­ring to his diseiples wherin beatitude and true happinesse in this life did consist: hee disabuseth them of the false opinion of worldly peo­ple; who though they naturally se­ek happinesse, and labour for that end; yet they spending their labour to pourchace worldly vaine honour and deluding pleasurs, or sordid wealth, according to the pernicious [Page 160]false principle of the world; they wholy neglect what their divine Maister Jesus Christ hath taught vs, both by word and example, wherby to leade us the way to true beatitu­de; beatifying the poore of spirit. The meeke and humble. Who we­epe and mourne. Who hunger and thirst. The mercifull. The pure and cleane of hart. The peace makers. And finally the persecuted and af­flicted persons for justice. All these our divine Redeemer declares to be blessed, and that the kingdome of Heaven belongs to them; whom yet the deceived world (according to their false maxime) doe judge to be but miserable and most unhap­py. Nor is it a wonder, that what Jesus Christ proposed here as hap­pines, seemes rather misery to the delued eyes of men; whose thoughts, not going beyond this present life, which being but truly misery in it selfe; it can no other wise make us happy, but as it serves to help [Page 161]us to gaine that other of endlesse blisse.

Of sloath and idlenesse.

THis mother of vice, is contra­ry to nature it being the proper nature of man to labour, as for a bird to fly: nor hath he à greater enemy, then is sloath and idlenesse. Which is a sin quite contrary to the nature of man; the very institution of his first creation, being properly to worke: God placed Adam in Pa­radise, Gen. 1 [...]. that he should worke. And after his fall, it was appointed him in punishment of his sin it being pro­nounced against him, and all his pro­geny;Gen, 3.19. that in the sueate of his hrowes he should eate his bread. And there­fore idlenesse is both unnaturall to Man, and unpleasing to God:Math. 25 cast out the idle servant. And the barren figtree was commanded to be cut downe, and cast into the fire. For wherefore hath God given us a bo­dy [Page 162]with all its members, and senses; and a soule with all its noble facul­ties, but that we should employ them, as a talent lent us for his glory. Let us therefore be more carefull not to loose our precious tyme wh­ich is but lent us here to labour for eternity; for the night of death will suddainly surprise us in our sinfull floath; and then no more tyme will be afforded us to repaire our former idlenesse and neglect of tyme.

Of the sin of scandal.

MOst justly hath our blissed Sa­viour given so dreadfull a curse against this wicked sin,Math. 18 which so truly represents the sin of Luci­fer; who by the scandal of his am­bitious pride did draw with him à third part of those unhappy Angels unto the low pit of Hell.

Yea like to the pestiferous plague, one scandalous person is capable, by his ill example, to communicate the [Page 163]infection of his sin to a whole towne and country. But finally be we most certainly assured, that alle such as by our scandal were brought to their endlesse perdition; they at the dre­adfull day of judgment will cry vengence against us; and will re­quire that wee be eternally punis­hed for that their irreparable har­me, which by scandall we caused to them, by our provocation to sin.

Of Choller and Anger.

THe holy Ghost disswads us from harboring anger in our breasts,Eccles. 7 least it place us in the ranke of fooles; assuring us also that who is soone mooved to anger, is much in­clined to sin. Prov. 25. The usuall attendants of this pernicious vice, is Pride, Contumely, Indignation, Oathes, Blasphemies, Quarrels. Murthers and the like. This vice is not only hurtfull to the Author; but soe in­supportable [Page 164]to others,Prou. 22 as the holy Ghost peaswads us to fly their com­pany, who are subject unto it, and well it is to be observed, that whilst we strive by anger to maister our enemy, we are most shamfully over­come by our selves. This pernicious vice obscures reason, and precipi­tats the will into dangerous actions sur future repentance; for who is blinded with the fumes of this pas­sion, is neither capable of right reason, nor counsell.

Wherfore seeing that it is a vice so prejudiciall to our selves; so in­jurious to our neighbour: and so greatly detested by God; let us re­solve to resist the first motions of this unruly passion, and by craving Gods grace, and imitating the mild­nesse and meeknesse of Jesus Christ, to over come the same.

Of Rash judgment.

THe holy Church, though par­ticularly assisted by the holy Ghost, yet shee judgeth not of in­ward things: and shall a particular ignorant Man, vicious, and passio­nate, take the liberty to judge what only lyeth open to God; O unsup­portable pride and presumption! We must therfore judge ever the best of the intention of others; it being a secret which belongs only to God, the true scarcher of the harts of men. Yea it is a sacrilegious usurpa­tion to trench upon that which is Gods owne due; and it makes us truly to resemble those hypocrits of the Gospel, who espying a moate in their brothers eye, perceive not the beame which remaynes in their ow­ne. S. Bernards advise herein is sin­gularly good, exhorting us that when we perceive in an other, some fault which displeaseth us: amend it (saith [Page 166]he) in thy selfe: but behoulding in him what is vertuous and good, exa­menwhither thoupossessest the same, and if not, then labour to obtayne for thds doing, thou wilt make pro­sit of all.

Of the vertue of mildnesse, and meekenesse.

THe reason wherefore this ver­tue is often recommended by Jesus Christ and that they are cal­led blessed who are gentle and milde, is for that, God being the God of peace, he loves to rest in a mild and gentle hart, factus est in pace locus eius. Psal [...]6 2. it makes us to enjoy true solid content of minde: they shall be delighted in abundance of peace. It is the motive which our Saviour gives us to practice the same: learne of me who am mild &c. and you shall finde rest to your soules: for as no quarrel can be fixt upon a cheerefull minde, and plesant coun­tenance, [Page 167]so also courteous and fren­dly language will conquer the grea­test enemy. The conversation of such a man is grattefull and wel­come to all company, nor is any more offensive and displeasing, then is a froward, angry, and impatient person. We must therefore as S. Paul doth admonish us, shew mildnesse and meekenesse to all,Tit. 32 which is the true meanes to gaine love, both of God and and Man.Eccl, 3 19 Sonne doe thy workes in meeknes, and thou shalt be belovod above the glory of Men.

Of true humility of hart.

THere are two sortes of humi­lity. The one of spirit, and understanding; and the other of the hart, and will. That of the spirit makes us to know, and to acknow­lege, that of our selves we are pure nothing, nor can doe any thing but meerely from God. Tat we are bor­ne in sin, and inclind to all evil. [Page 168]All which but well considered, how can we be proud, or vaine glo­rious.

But this humility of spirit will lit­tle availle us, without the humility of hart, and of wil: for the devils know well their owne great abjec­tion and indignity; but they have not humility of hart, and of will: which consists in being glad and willing to be despised; and in flying the praise of men; wherin consists true Christian humility of hart and of will. For it consists not in cer­taine little ceremonies, or composed humble termes, or actions; but in reall deeds; acknowledging that all the good which we either enjoy, or doe; is from God, to whom we are to render all glory and gratitude; and nothing but contempt and all abjection to our selves, for our great and grievious sins.

A 2. Reflection upon holy patience.

NO vertue is more necessary then this, we being almost continually in occasion for the practife of it; and by the helpe therof we surmount the greatest difficulties: nor doth any thing more edify our neighbour, or confund; yea caven conquer an enemy, as doth holy patience; wheras impatience doth all quite to the contrary. 2. the impatient man refuseth sinfully to submit to Gods decree, who is the Author of all our sufferings, which, in that they cannot be resi­sted, the impatient Man is most unreasonable; and by that meanes he begins his Hell even in this world.

And as that man is of all others the most happy, who is of all others the most patient: so on the contrary, he is most miserable, who is most impatien.

Nowe the best meanes to obtayne this so necessary a vertue is to reflect upon Gods great patience in suffe­ring all our perverse greate sins, and most enormious offences done aginst him. 2. That this life is but very short, and uncertaine our peine can­not be long. 3. to reflect how justly we have deserved to suffer much more whithout comparaison, and that eternally. And finally we ought each morning to foresee what suffe­rance or vexation may that day be likely ro befall us: and to offer it to God; resolving patiently to suf­fer the same for his sake.

The practise of Gods divine Presence.

A Principall and divine funda­mentall verity mainly condu­cing to mans salvation, is to keepe in our memory the divine presence of God.Gen. 17 Walke in Gods presence and bee perfect. For he is more intimately [Page 171]present to us, then is our very soule; The memory of this divine presen­ce is able to rule our disorderd pas­sions, and to onercome the strongest temptations of our ghostly enemies. Chast Joseph and Susanna had no other buckler, but this, to de­fend themselves from so great assaults against their purity. The frequent Acts by faith of Gods divine pre­sence in all places, in all our actions, words and, thougts, would be a speciall preservative against all sin. Who shall be faithfull to this holy practife, in all his chief actions, may hope by Gods grace to frustrate the dangerous snares of all his ghos­tly enemies. Still calling the holy proverb to minde:Prov. 15.3. that in all places the eyes of our lord beholdeth both the Good and badd.

Of true purity of intention.

THe greatest secret for Christian perfection, is the right rectify­ing [Page 172]our intention in all we shal doe. It being the intention which gives them their price and valew. If it be Good, the action will be meritorious, if vicious the act will be nolesse give you à thousand pound in almes, yet with some bad intention, or out of the motive of vanity; all that almes is not only lost to your soule; but is also sinfull, and deserving punish­ment from God; wheras one penny given for his love, will merit eter­nalle reward. And therfore whi­ther we eate, or drinke, or what else soever we doe, lett us doe it with a pure intention for the glory of God.

This was the perfect practife of Jesus Christ.Cor, 101, Who had no other end nor intention in all he either did or said, but purely his eternall Fathers glory. And have we then not great reason to frame all our actions upon so divine a modle.

Of good purposes and pious Resolutions.

TO confesse our sins without a firme purpose to amende, were but by sacrilege to abuse the Sacra­ment, and à meere mocking of God. A true good purpose, wihch is pleasing to God, must be with a firme resolution to practife vertue; and not an in efficacious defire of a sloathfull soule described by the holy Ghost. Saying that the sloath­full man will, and he will not. Hell is full of such fruitlesse desi­res, which those wretched soules, yet living in this world had some­tymes to embrace Gods holy inspi­rations, and wish they had been faithfull to those good purposes; which by their neglect and infide­lity, they now well perceive. with enraiged griefe to be brought to eter­nall misery. All serving at present but as tormenting wormes to gri­pe, [Page 174]and to knaw their guilty consciences; and ought to be a sufficient warniing to us, yet in good tyme, to be more constant and faithfull to our pious resolutions reflecting what shame and great confusion it would be unto us, to have so very often promissed, with­out performance, but to a mortall man, as we have done, by our good purposes to Almighty God, with­out all care, shame or industry to performe what we have so often pro­missed to his divine and dreadfull Majesty.

Sunday, of Gods benefits unto mankind.

FIrst place yourselfe in the presece of God with a profound adoration therof;The Pre­paration. and beseech him to inspire you with his grace. Which serves as the generall preparation for all the ensuing Meditations.

1. Consider the benefit of thy Creation; that when thou wast no­thing,Conside­rations the Almighty created thee, not a stock, or a brute beast, but a [Page 364]reasonable creature, endued with understanding, will, memory, and capable of all vertue.

2. Consider the end for which thou wast created; namely the ser­vice of God; and that after a short tyme spent therin, thou mightest be partaker of those celestiall joyes, which be prepared for thee in the Kingdome of Heaven.

3. Consider that all other crea­tures, and what soever thy God hath bestowed upon thee, is for the attainement of thy foresaid end; and so accordingly to be employed by thee.

4. Consider the benefit of thy Redemption, of thy Vocation unto the catholike faith; such also as concerne thine owne estate in par­ticular.

For which,Affecti­ons and all others, as wel knowne, as unknowne, labour to be thankfull. Admire with great confusion, and be truly sorry for your great ingratitude, considering [Page 365]Gods infinit love to so unworthey a creature, abusing those his innume­rable blissings.

Resolue to be more carrefull for the future:Resolutions preparing your mind with all indifferency to possesse, or to be deprived: be it of health or sicknesse; plenty or want; esteeme or contempt; so it be conforma­ble to gods blessed will, let it be welcome.

Munday, of sin, and the grieviousnesse thereof

COnsider how odious sin is unto God. Which may appeare by the greatness of the punishment. First in the Angels. Secondly in our first Parents, who for eating the for­bidden fruit were deprived of that happy estate wherin thy were crea­ted in Paradise: yea not only they, but wee, and all their posterity doe beare the burden therof; for so much as all the miseries of this life, [Page 366]and the next, doe spring from that bitter root.

Consider the malice of sin, which in a sort is infinit, being against the infinit goodnesse of God. And ther­fore Jefus Christ, God and Man, was only found worthy and able to accomplish the worke of our Redem­ption: whose actions being of infinit merit, were answerable to infinit jus­tice.

Consider the lamentable effects therof. 1. of Gods grace, wherof we are deprived. 2. of the evils which we incurre as the wrath of God; torment of conscience; the servitude of sathan; and the guilt of eternall damnation.Astecti­on

All this considered, ought not the very name of sin be more horrible to us, then is Hell it selfe: and yet ô how great is our senslesse careles­nesse in committing it; as also Gods infinit mercy to most ungreatefull Man, in suffering his wicked bould­nesse in offending so great, and so good a God!

Resolue therfore, and crave his grace,Resolu­tions that thou maist rather dye then offend him mortally: recurt to him for mercy, as a prodigall child, and detest all thy former sins; and resolue to fly all dangerous oc­casions of falling into them againe.

Tuesday, of the miseries of this life.

1. COnsider the great frailty of Mans nature, subject to so many dangers, as no glasse is halfe so brittle, and therfore in the holy scripture it is compared to a buble in the water, to flowers, to grasse, to a shadow &c. As for the soule, so many snares and ginns are laid by the world, the flesh, and the di­vel, to ruyn it as S. Antony see­ing them in a vision, cryed out; ô Lord who shall be able to avoyde all these nets?

2. Consider in respect of tempo­rall things; what a misery it is, [Page 368]that scarce any one is contented with his owne estate, seeme he to others never so prosperous: for that in this life we are like unto sick men, who tumble and tosse in their beds, not considering the cause of their dis­content to be their inward infirmity of vexing in minde.

3. Consider, that for so much as this life is so uncertaine, and so fraught with miseries, there is no greater madnesse in the world, then to set out harts and affections there­upon, and with such diligence to cast about for the things therof; and so little, or not at all, to labour for those which concerne our eter­nal felicity.

Adore and greatly admire the great goodnesse of God,Affections who ther­fore hath mixed those many mise­ries with this present life, therby to compel us to hate it; and to draw us by it to aspire unto our Beati­tude.Resolu­tion

Resolue hereafter to withdraw [Page 369]your hart from such vaine and de­ceiptful contentments of the world, and fix your mind upon what is eter­nall.

Wednesday, of the houre of death.

I Magin thy selfe to lie upon thy death bed, having a hallowed candle in thy hand, a crucifix upon thy breast, thy ghostly Father cal­ling upon thee, that though thou canst not speake, yet to move thy hand, in token of thy hope in the mercies of Jesus Christ. Thus then disposed proceed to the points of meditation following.

Consider the certainty of death according to that of the Apostle: it is appointed for all Men once to dye, Hebr. 16 of which our Eternity depends: but as for the houre when, the place where, or the manner how, all this is most uncertaine; save that we see death commonly to come when [Page 370]it is least expected.

2. Consider what a trouble it wilbe at that tyme, not only to looke back to the things of the world, which in a moment thou must forsake, but especially when thou shalst looke before thee to what is to come: fin­ding thy selfe very uncertaine of thy salvation, both by reason of the multitude of thy sins (many whereof being utterly forgot then come fresh unto thy mind, and such as before seemed smale, shal then be thought heavy (as also in regard of the suddainnesse and strictnesse of thy accompt, the severity of the judg, and the terrour of Hel, &c.

Beg at Gods hands,Affecti­ons. that these points may be so imprinted in thy mind, as thou maist alwayes have a care so to live, as thou wouldst be found in the houre of death.Resolu­tions.

We must therfore firmely resolue to doe presently what we are cer­taine we shal wish at that houre to [Page 371]have done, as in particular to for­sake such, or such a vice: to em­brace and practise such, or such a vertue. To begin presently to live well, according to our calling: for he hardly dies well who lives ill, and repentance made by a dying Man, is exceeding dangerous and doubt­full. And therfore resolue to watch, for you know neither the day, nor the houre, which God will have to be unknowne to us, to the end we should be allwayes ready and pre­pared.

Thursday, of judgement.

1. SO soone as our soule is separa­ted from the body, it appeares immediatly before the tribunal of Gods judgement, there to render a most exact, a severe, and dread­full accompt of all our thoughts, words, and deeds; yea and for each moment of tyme since our first use of reason; as also for all his graci­ous [Page 372]guifts, bestowed on us, either of grace, fortune, or nature to be em­ployd for his glory, and our owne soules health.

2. Consider that this accompt is so much the more dreadful, in that it is made to a judge, to whose power none can resist: to whose know­ledge nothing can lye hid; whose sentence is souveraine, without ap­peale, and the consequence of it concernes an Eternity of weale, or woe; and that to be put in execution immediately, and to endure so long, as God is God.

3. All this considered, O stupid carelesnesse of Man to thinke so little to be prepared for this uncertaine and most dreadfull houre.Affecti­ons What steward would be so ill provided to make his reckning but to a tempo­ral Prince, although it only should concerne this present life, wheras this is to God himself, and concer­nes Eternity, which as yet we have happy tyme to negotiate by the [Page 373]faithfull practise of these ensving necessary resolutions.

First to detest and fly all mortal sin, above death it selfe;Resolu­tions and to cra­ve Gods grace to that end. Secondly to frame our thoughts, words, and actions, as if to be considered, exa­mined, and sentenced now here immediaty by this our heavenly judge. 3. To keepe a lively and perpetuall memory of our fowre last things, death, judgement, Hell, and Heaven: and lastly to examin frequently our selves, whither we are at present in that state, as were fit to appeare, if God should now im­mediaty call us to render that our last most dreadfull reckening wheron should depend our sentence of Eter­nity.

Friday, of Hel.

1. HEl being the prison of Gods justice for his enemies, as Heaven is the place of recompence [Page 374]for his friends; so are they opposit in all, and beyond expression; the one for torment, and the other for felicity; and both to last eternally; and comprehend all which can be either said or thought of both respec­tively, in their several kind.

2. Consider that the sinner here for a moment of seeming and de­luding content forfeits his heavenly and eternal blisse, for which he was made: and it is most happily pour­chaced by such as preferre the love of God, and his blessed will before their owne corrupt sensuality, coo­perating with his holy grace for avoyding of sin.

This now being well ponder'd;Affecti­ons have we not just cause to blesse, and adore Gods love and goodnesse for having provided us of so many power full helps for our beatitude with no lesse persuasions to fly and avoyde those eternal torments of Hel; and to preserve us from sin, the only cause of that endlesse misery, by [Page 375]Sacraments, by instructions, by holy inspirations, by good exemples, and by many other helps and power­full motives to vertue, and to detest all sin.

We must therfore resolue,Resolu­tions. whilst God here graciously doth lend us this acceptable tyme, and the dayes for salvation, to employ them much more carefully, then formerly we have done, for that happy end: and to be firme and constant in faithfully observing the good resolutions with which God hath graciously inspired us for the amendment and avoiding our most habitual sins, as also the chiefe occasions therunto, whereby we are in most danger to offend Al­mighty God, and to cast our soules into the eternall flames of Hel, where they shall be cruciated, day and night (saith S. John) for ever and ever.Apoc. 10.10.

Saturday, of the joyes of Heaven.

1. COnsider that this Beatitude consists in the most blessed vi­sion of the glorious Trinity, Father, Sonne, and Holy Ghost. In the fellowship and society of Angels, Cherubins, Apostles, Patriarchs, Prophets, Martyrs, Virgins, Con­fessors, and generally of all the faithful departed this life, and now crowned in the eternall glory of Hea­ven.

2. Consider that in this celestial estate; is not only the absence of all evil, but the abundance of all good things; according to that of the Apostle: the eye of Man hath not seene, nor the eare hath heard, neither hath it entred into the hart of Man, to conceive what God hath layd up for them that love him. 1 Cor. 2 9.

3. Consider with your selfe, by what steps, and degrees the Saints, [Page 377]and holy servants of God (who now raigne in everlasting glory with him) have obtayned the same; and labour to imitate their examples.

O blesse inexplicable!Affecti­ons those happy soules possesse God; and God possesseth them: God is their whole all, in all. He is their all in sub­stance, by communicating to them their final perfection, and by eleva­ting them to a beeing which is divi­ne. He will be their all to their un­derstanding; by cleerely manifesting himselfe unto them: he will be their all to their will, bestowing himselfe unto them by a most sweet intimate gust and savour, drawing them by this blessed meanes into an ocean of infinit joyes.

Let us therfore resolue to shake off this stupid dulnesse in neglecting our so happy land of promisse;Resolu­tions. for the love of which, we ought to dis­pise all earthly pleasures, and vaine contents, as too base and abject for our higher and more noble thoughts, [Page 378]and hopes which we expect in Hea­ven.

The first point.

NOw since we must necessarily dye, it highly concerns us, throughly to comprchend this truth: that death being most certaine, and the houre of it most uncertaine, all Christian wisdome consists in a good and holy preparation for that mo­ment, to the end we neglect not a businesse which is in truth to us the businesse of businesses; and the sole, and only businesse we have to doe in this world; since we are here on­ly to save our soule: and loosing it we loose all: for what shall it prefit a Man to gaine the whole world, Mar. 2. if he loose his owne soule sayes our [Page 387]souveraine Master Jesus Christ.

O God, how great is the blind­nesse of the most part of Men; who never reflecting upon this so divine and important a truth, lead only an earthly, sensual, and animal life, and never elevating their spirit to heavenly things, settle their affec­tions so firmely upon this mortal life, as to preferre it before that which is eternal.Iohn 10. Whosoever loves his life [saies our B. Lord] shall loose it, and whosoever hates it in this world shall gaine it in Eternity.

O my God, we doe not then love our life as we ought when we adhere too close to it, since this adherence to our temporal life proceeding from an inordinate love of our selves, putts us in danger to loose that which is eternall. Since also thou thy selfe asseurest us,Luke 14 that whosoever comes to thee, and hateth not his owne life, can not be thy disciple. Grant me such a holy hatred of this mortal life, as may cause me continually to aspire [Page 388]and pretend to that which is eternal there to live with thee world with­out end.

2. Point.

PRecious in the sight of our Lord is the death of his Saints saies the Psalmist.Psal. 15. If we will dye their life, keeping alwayes our affections alienated from the creatures, as if we were to dye every moment; since there is no moment wherein we may not be surprised by death, and where­in we ought not to be prepared to receive it, if we will not hazard our salvation. We ought to surmont the natural feare we have of it, by faith, and by a confidence we should have, that Jesus Christ, who keepes the keyes of life and death, and who loves us infinitly more then we love our selves, will send it us in such a tyme and manner, as in his divi­ne providence he has forseene to be [Page 389]most convenient for us. Has he not created us for life eternal? Doe we not beleeve that life to be more hap­py, then this which is mortal? if we live not in this beleefe, we have no faith, and consequently no hope, since we cannot arrive at this happy life which he has promissed us, but by the way of death. But what cha­rity can that interessed soule have, who loves her owne life more then the will of God, and whose feare of dying exceeds her desire of seeing and uniting herselfe to him?Ioh. 4. Perfect charity [sayes the holy Evangelist] drives fourth feare. And if we ought to testify our love to God by our hatred of sin, where is the hatred we beare it? since knowing that we cannot live without daily relapsing into it, we have neverthelesse an extreame apprehension of death? O if we truly lou'd God, with what joy would we embrace death to the end we might be in a state never more to be able to offend his infinite [Page 390]goodnesse, since the least sin [as the Doctors say] is more to be dreaded thendeath if selfe.

3. Point.

IF God should leave the tyme, houre, and manner of our death to our choyse, could we make a better then he himselfe, who or­daynes it by his infinite wisedome, power, and goodnesse, and who ha­ving made us for himselfe, and re­deemed us with his blood, desires nothing so much as to save us, and conduct us to our last end? Since our faith teaches us this truth, why doe we not entirely abandon the care of our life and death to him? What can be more advantageous to us in Heaven, in Earth, in life and in death, then to accomplish his most just and holy will? And since we must necessarily undergoe the ordees of his divine will, were it not better to doe it meritoriously [Page 391]by an humble submission, and filial confidence in his divine goodnesse, then to execute it by force, like the divels; and by our resistance to render this action more worthy of punishment then reward?

If the feare of our sins cause us to apprchand death, and desire pro­longation of life, to the end to doe penance for them, what penance can be more efficacious, and accep­table to God, then our perfect con­formity to his holy will, and our entyre submission to the sentence of our death, to the end to render him the obedience due from a creature to its Creator, and to testify to him that we preferre the honour of plea­sing him, before our owne life? if the merit of our acts beare propor­tion with the difficulty we find in their execution, what can be more difficult then to renounce our life? and what better penance can we performe, then to give it with a good hart to God; since in makeing [Page 392]him this present, we not only give him all we are able to give, but also all which is most deare and preci­ous to us? no Man hath greater cha­rity then he who layes downe his life, sayes our divine Saviour, and if a God would vouchsafe for us to dye so painfull and grievous a death, and loose his life upon a crosse for our salvation, shall we dare to re­fuse him ours: shall we esteeme our life more precious, or more necessa­ry then his? O my soule if we lou'd God, ifwe had a true sense, and acknowledgment of this soveraine benefit, would we not desire to have a thousand lives to give him! O my God, since I am nothing but by thee, I will be nothing but for thee; and so as I be what thou desirest I should be, it imports me very little whither I live or dye.

Affections and Resolutions.

SInce that upon the moment of my death, depends my eternall salvation, grant me grace, O my God, to keepe my selfe prepared for this last houre by a true hatred of sin, by a perfect contempt of the world with its vaine honours, pleasures, and riches, and by a perfect abne­gation of my selfe: suffer me not to sleepe in the forgetfulnesse of death, least the lampe of chrity being ex­tinguisht, and the oyle of good workes spent, thou surprise me in this state, and pronounce against me, as heretofore against those foo­lish Virgins that dreadfull word, I know you not: but keeping my selfe alwayes in expection of thy com̄ ­ing, grant that I may merit to enter with thee to that eternall marriage where neyther eye has seene, nor care hath heard, nor the hart of Man comprehended what thou hast [Page 394]prepared for those who love thee. Give me, O Lord, the light of thy holy spirit to the end I suffer not my selfe to be deceived and seduced by my senses, in mistaking falshood for truth, nor esteeme the things of this mortall life good, or evill, but in as much onely as they advance me towards this end, or divert me from it.

The Conclusion.

LEt us conclude this meditation with this truth: that if we will dye the death of the just, we must live their life also; since the true meanes to obtayne a good death, is to lead a good life. And as there is nothing more precious, nothing more to be desired, then a good death; so there is nothing more miserable, nothing more to be dreaded, then an ill one. In a businesse of so high importance the most secure way, is, to live [Page 395]every day as though we were to dye before it expire; alwayes keeping our affections so disengag'd from earthly things, as if we were really at the point of death, where all that is not God, will appeare but smoa­ke and vapour.