THE SPIRITVAL Conflict. written in Italian by a devout Servant of God: and lately translated into English out of the same language  
Militia est vita hominis super terram  job cap i. ver. i. 
Printed at Antwerp 1598.   

To the right reverend Mothers, the Abbess and Sisters of the Monastery of S. Andrew in Venice, desirous of christian perfection.  
I Find myself so much bound to the fervent desire which I know to be in you, of walking on apace in the love of Christ crucified; that seeing the needs of your souls, I cannot any way satisfy myself with the labours which hitherto I have taken, as well for that I account myself to have received already full payment by the comfort which assured hope hath given me of the plentiful fruit which the word of god would bring forth in your hearts; as also for that I have done much less than you desired, or then was answerable to the debt I own you.  
Therefore being desirous in some part to supply it, and having in my hands at this time some written papers concerning the mortification of our passions (of the which thing I have so many times discourced with you) I thought it good for your great comfort and help, to put them in print, and dedicate them unto you.  
For our life in earth being a continual warfare, they may serve you to fight against yourselves, since that by our Lord you are called and particularly chosen to this no less glorious, then hard conflict. We declare not here how to vanquish cities, but how to overcome our will; not to conquer foreign kingdoms, but how to get the dominion of that Kingdom which is within ourselves.  
To this spiritual Batrell I invite you, and so doth also our Captain▪ who for us having left his life upon the cross, and by his death overcome the world, aleth us to this victory and death of ourselves, that we may live eternally with him.  
Your servant in Christ, Hierome Count of Portia, the elder.   

❧ The spiritual Conflict.  
Non coronabitur nisi qui legitimè certaverit.  2. Tim. 2. 
He shall not be crowned that doth not strive lawfully.  
Wherein the perfection of a christian man consisteth: and of four things necessary to obtain the same.  
Chap. 1.  
IF thou hast a desire (most dear daughter in Christ) to attain unto the height & top of perfection, and by little and little to draw near unto God, and to become one spirit with him, (which is the greatest & most excellent enterprise that possibly can be named or imagined.) First of all, thou must know wherein consi●●es the truth & perfection of spiritual life: for that many without any farther cogitation of care, suppose it to be placed in the rigour, and austerity of life, in maceration of the flesh in waring of hair cloth, in watching, in fasting, and other like sharpness and bodily labour.  
Others, and especially women persuade themselves that they are near unto it when they say many vocal prayers, hear many Masses, and long service, frequent the church and Sacraments.  
And many other also, (amongst the which you may find some clad with religious habit living in cloisters) persuade themselves that this perfection wholly consisteth of the frequenting the Choir, in silence, in solitariness, and in well ordered discipline. And thus some in these, and some in other external exercises believe, that the perfect state of spiritual man is founded: but yet notwithstanding it is not so, for although the foresaid exercises are sometimes means to obtain spirit, sometimes fruits of spirit, yet cannot it be said, that in these only consisteth christian perfection, and the true spirit: they are without doubt forcible means, for obtaining the spirit to those that do well, and discreetly use them, for the better getting of strength & force against their proper malice, and frailty, to arm themselves against the assaults of our common enemies; & to provide us of those spiritual helps, which are very necessary to all the servants of God, but specially to young beginners. They are also fruits of the spirit in them that are indeed spiritual and illuminated; who chasten their body because it hath offended their Creator, and to subdue and keep it under in his service: they keep silence and live solitarily, to eschew even the least thing that might offend God, and to have spiritual joy and their conversation in heaven.  
They attend to the worship of God, and works of piety, they pray and frequent the most holy Sacraments, for the glory of his divine Majesty, & to unite themselves always more and more in love with him.  
But now unto others, who place their whole foundation in these aforesaid external exercises they may minister sometimes (not for any desert in themselves (for they are almost holy) but through the default of them that use them) more occasion of ruin, then do apparent and manifest sins: whilst they being only addicted to them, do leave the inward man forsaken, and in the hands of their natural inclinations, and of the invisible devil; who seeing them out of the right way, permitteth them not only to continue the aforesaid exercises with great delight, but also to walk according to their own vain fancy as it were amidst the delights of Paradise, where they persuade themselves to be elevated amongst the quires of Angels, and seem in a manner to feel God within them: at which times they find themselves altogether swallowed up in certain meditations, full of high curious and delightful points, and as yet were forgetting the world, and all creatures, they seem to be rapt to the third heaven, but in how great errors they find themselves entangled; and how far they are from that perfection which we go about to find, may easily be perceived, if we consider their life and manners: for these kind of people are wont to be too much addicted to their own judgement, curious and diligent observers, and murmurers at other men's actions and words; but if they be touched in any one point of their vain reputation, or debarred from those devotions which they commonly use, or restrained from their accustomed often receiving, they are without measure offended, and disquieted.  
And if God (to bring them to true knowledge) send them or permit them to suffer any trouble, infirmity, and persecution, (which never happen but by his divine will, and are the very touchstone of the loyalty of his servants) than they discover their false foundation and the inward rottenness and corruption of their pride; so that in every accident, whether it be sorrowful, or joyful, they will not resign or humble themselves under his divine hand, neither according to the example of his humbled and afflicted son, do they abase themselves under every creature accounting their persecutors for their dearest friends, and embracing them as the instruments of his divine goodness, and workers of their spiritual health, true reformation and mortification.  
Wherefore it is most certain, that all such are in very great danger, for having their internal cie dimmed, and beholding only their external acts, (which are good) they attribute to themselves many degrees of perfection.  
And thus puffed up with pride, they become judges of others, and there is left no means of their conversion, but by the extraordinary goodness and help of God; for it is more easy to reduce to well doing an open and public sinner, than one that sins secretly, and is covered with the cloak of apparent virtue  
Thou seest therefore good daughter most plainly, that the truth of spiritual life, is not to be found in the aforesaid things, in that manner that we have spoken of. And thou must understand, that it consisteth in no other thing, but in a true knowledge of the bounty, and greatness of God, and of our own littleness, or nothing, and natural inclination to all evil; in the hatred of ourselves, and in the love of God, in the full abnegation of our own will, and in resigning it to the will of God, subjecting ourselves not only to him, but for his love to every creature, and all this for no other end, but only to please him, and because he deserves thus to be loved and served.  
This is the denying of ourselves, which our Redeemer doth seek in us. This is the obedience whereunto he calleth his faithful servants, both by word and example. This is the cross which by his sweetest law of love is laid upon their shoulders.  
To this love, and true charity, so oft and particularly in his last Supper he inviteth his dear Disciples, with all his friends and children.  
And because thou aspiring to the top of so great perfection, must use force with thyself, and courageously overcome thy own will, both in great and little things: it behoveth thee of necessity with all readiness of mind to prepare thyself to this combat, sith the crown of so great a victory is not given, but to them that fight valiantly. This battle, as of all other, it is the hardest: so the victory gotten by the same, is of all other most glorious and most dear unto God.  
For if thou attend to tread down and to kill all thy disordered appetites, and desires, even the very least; thou shalt do a thing more pleasing, and a greater service to Almighty God, then if keeping any one of them voluntarily alive thou shouldest whip thyself till the blood ran down; or shouldest fast more than the old Hermit's and Anchorites, or shouldest convert to good life thousands of souls: for although the conversion of souls be more dear to our Saviour in itself, than the mortification of one final passion of our will; yet notwithstanding thou oughtest not to will or work any thing more principally, then that which the same Saviour most strictly wills and requires of thee: and he without doubt is more pleased that thou shouldst labour with thyself to mortify thy passions, then that leaving one unmortified in thee, thou shouldst serve him in any other thing, though greater and of more moment in itself.  
Now then O daughter, since thou feast wherein Christian Perfection consisteth: and that to obtain the same, thou must take upon thee a continual and sharp war: it is necessary that thou like a valiant champion and enemy of thyself, do provide thee of four things, as necessary armour, to the end thou mayst get the victory and remain a conqueress in this spiritual battle, and these be, first, distrust of thyself, second, confidence in God, third, exercise, fourth, and prayer; of all which by the help of God I will entreat particularly and briefly.   

Of the Distrust of ourselves.  
Chap. 2.  
THe distrust of thyself is obtained three manner of ways. First, that thou acknowledge and consider deep lie thine own vileness and nothing, and that indeed thou canst not obtain any thing that is good of thyself: a man being no more able to do any good meritorious work, than a stone that (I may so say) is abl of itself to go upwards; & we having noles inclination to evil, than the said stone to the centre of the earth.  
The secondis, that thou with humble prayers demand the same of God, for it is his gift; and to obtain it thou must first of all behold thyself as bare and naked of the same and altogether unable to attain unto it of thyself: and having done this, then present thyself before the majesty of God, with an assured hope, that his divine bounty will grant it unto thee: and thus presenting thyself oftentimes before thy Lord, and with perseverance expecting it from his liberal hands so long as shall seem best to his divine providence, without doubt thou shalt obtain it.  
The third way is, that as oft as thou shalt chance to fall into any defect, thou suddenly turn the eyes of thy mind unto thy afore said weakness and unableness to do good, which until it be known to the bottom, and acknowledged, thou shalt never cease to fall.  
For every one that will be united unto t●at light and uncreated verity, the true knowledge of himself is necessary: which knowledge the divine clemency is accustomed commonly to give to the proud and presumptuous, by suffering them to fall, calling them by the same to true knowledge of their own impotency and nothing. And so much God permitteth them to fall, more or less, by how much their pride is greater or less; so that where there were no presumption or pride, (as in the blessed virgin. Marry there was not) there likewise there should be no fall. So that if at any time thou happen to fall, have recourse presently with thy cogitations, to the humble acknowledging of thyself, and with earnest prayer beseech thy Saviour to give thee true light that thou maist-perfectly know thyself, if thou be not willing to fall again into more grievous defaults.   

Of the Trust and Confidence in God.  
Chap. 3  
THe distrust of ourselves, although in this battle it be so needful as we have said before, yet notwithstanding, if we have but it only, either we shall run away from the battle, or abiding still, be vanquished & overcome of our enemies. And therefore, besides this, it is also necessary to have our whole trust & confidence in God, hoping and expecting from him alone, all good and help whatsoever. And this in like manner is obtained three manner of ways.  
The first, in demanding it of his divine majesty.  
The second, by considering & beholding with the eieof our faith, his omnipotency and infinite wisdom, to the which nothing is impossible or difficult. And that his bounty being without measure, with an unspeakable desire he standeth ready, and prepared every hour, yea every moment, to give unto us all that which is needful for spiritual life, and the entire victory of ourselves. And how can it be possible, that our heavenly shepherd, who for the space of thirty three years followed this strayed sheep with so loud cries, that there with he became as it were hoarse, and that also by a way so laborious and thorny, that he shed all his precious blood, & finally, lost his life. Now when this same sheep followeth him, calleth upon him, and prayeth unto him, he will not turn his eyes of life unto it, and hear it, and lay it upon his divine shoulders, rejoicing thereof with his neighbours and Angels in heaven? And who can ever believe, that God who standeth continually knocking at the heart of man, desiring to enter in, and to sup with him, and communicate his gifts unto him; when man openeth his heart and inviteth him, will then notwithstanding in good earnest turn a deaf ear unto him, and refuse to enter?  
The third mean to obtain this holy confidence & trust, is, to call to mind the verity of the holy scriptures, which in so many places do teach us, that he which trusted in God, was never confounded.  
There may be added to these aforesaid another mean to obtain at one time both the distrust of ourselves, and the confidence in God: and it is this. When thou takest any thing in hand, before thou determine it, and resolve to do it, consider thy own debility, and the power and goodness of God, and then determine to begin thy work.  
And if thou observe not this order, although it seem to thee, that thou dost all thy actions virtually in the confidence of God: yet thou shalt find thyself very far deceived; for man of himself being very apt to presumption, the right way to work with the distrust of ourselves, and with confidence in God, is, that the consideration of our own nothing, and of God's omnipotency go always before our work: And it is also to be observed, that it shall oftentimes seem unto thee, that thou hast obtained this distrust of thyself, and confidence in God, and yet it is not so: and the effect which will proceed of thy often fallings, shall make this manifest unto thee.  
If therefore when by chance thou fallest, thou be unquiet, dejected, and perceive thyself to be brought to a kind of despair of being able to go forward, and to do well: it is an evident sign that thou didst trust in thyself, and not in God: and if thy sadness and distrust be great, great was thy confidence in thyself, & little was thy trust in God. For he that altogether distrusteth himself, and trusteth in God, when he falls he woondereth not at it, he is not dejected or discouraged, acknowledging that this doth happen through his own weakness: neither doth diminish his confidence in God, but hating above all things the sin which he is fallen into, with a quiet and a peaceable sorrow for the offence of his divine majesty with less trust in himself, and greater confidence in God, & with greater courage than before follows his enterprise, and pursues his enemies even to death.  
Would to God that these things were well considered of certain persons, that pretend to be spiritual, who when they fall into any defect, can not nor will not be in quiet, & some times by reason of this anxiety rather than for any other respect, will needs out of hand go & seek their ghostly father: unto whom they ought to have recourse principally to wash themselves from sin, and also to get strength against the same, by the most holy Sacrament of the altar.   

Of Exercise: and first of the Understanding, which we ought to keep free from curiosity, and ignorance.  
Chap. 4.  
IF we have but only the distrust of ourselves and confidence in God, we shall never be able to get the victory of ourselves, but rather shall run headlong into all kind of evil. And therefore besides these, Exercise (the third thing mentioned before) is necessary.  
This Exercise must be practised principally with the Understanding and Will.  
The Understanding must be kept from two things, from ignorance, and from curiosity.  
From ignorance that it may be bright and clear to know that which is necessary for the overcoming of our vicious passions: which light may be obtained two manner of ways.  
The first and principal, is prayer, praying unto the holy ghost, that he will vouchsafe to infuse the same into our hearts.  
The other a continual exercise, of a profound consideration of things as they are in themselves, and not as they appear to be; for thus exercising ourselves, we come to know the truth of those things which are truly good: and the falsehood and vanity of the other, which never perform that which they promise in show, & take away the peace of our heart.  
Now dear daughter be attentive to that which I shall say unto thee, for it is of great importance, that thou mayst well know the nature and quality of those things, which by sundry occasions present themselves before thee; it behoveth thee to have a special care, to have thy will purged, and free from all love and affection that is not God, or a mean to bring thee to God.  
For that the understanding may discern well and rightly: it is necessary that it do behold and consider the object set before it, before that the will do fasten the affection upon it, for at that time the understanding is free and clear, and well able to discern: but if the will have once placed th'affection, the understanding then, doth not discover the thing as it is. For so much as that affection which is placed in the midst, darkeneth in such sort the understanding, that it esteemeth better of the same, than it is in effect, and for such showeth it unto the will, which by that is brought to love it more ardently.  
By which increase of love, the Understanding is yet more blinded; and thus blinded, it maketh the thing, to seem unto the will far more lovely and good then before, whereby it comes to pass, that these two powers miserably continue ever to walk as in a circle from darkness, into more obscurity, and from error into greater errors: and therefore thou must be very diligent, and vigilant in this point, never to set thy affection upon any thing whatsoever, if it be not first known, and well examined by the light of understanding, but especially by the light of grace, and prayer: the which I exhort thee to do, not only in all other things, but even in them also, which are holy and good: for although they be so in themselves, yet it may happen, that for circumstance of time, of place, and of measure, or in respect of obedience they be not so for thee, and therefore many persons in very commendable, and holy exercises have endangered themselves.  
Also we must keep our understanding with great wariness from curiosity, that it know not any thing that may let or hinder our victory, for which cause thou must pursue to the death all curiosity of earthly things not necessary, although they be lawful: restrain ever thy understanding what thou canst, and love to make it foolish news or alterations of the world (be they great or little) let them be to thee as though they were not at all.  
And if they be offered unto thee, oppose thyself against them. In the desire of knowing heavenly things, be sober, and humble, not willing to know any other thing but Christ crucified, and his life, & death, abandon all other things, for so thou shalt greatly please God, who accounteth them his dear friends, that only desire of him that which is sufficient, to love his goodness, and to hate themselves, every other thing which men desire, and seek after, is all but self love, and spiritual pride. If thou do thus, thou shalt escape many deceits, for the Devil seeing that in them which attend to spiritual life, the will is courageous and strong, assayeth to batter the understanding, that by this way he may be Master both of the one & the other: wherefore sometimes to these men he giveth deep and curious conceits, especially to those that have sharp and great wits: to the intent, that being occupied in the same wherein they falsely persuade themselves to enjoy GOD, they may forget to purge their heart, and to attend to their own mortification, and the knowledge of themselves: Thus they fall into the snare of pride, and make to themselves an Idol of their understanding, where upon it ensueth that by little and little (at unawares) they begin to be persuaded, that they need not the counsel and direction of others: A thing very dangerous and very hard to be cured the pride of the understanding being more dangerous than that of the will; for he that is proud of will, will sometimes obey because he holdeth an other man's opinion to be better: But he that doth assuredly believe his own opinion to be best, by whom can he be cured; how will he submit himself to another man's judgement, when he taketh it not to be so good as his own. If the eye of the soul which is the understanding, wherewith it ought to see, & heal the pride thereof be blind, and full of the same pride, who can cure it? & if the light become darkness and the rule, be crooked, what will become of the rest? Therefore see that thou in time oppose thyself to such a dangerous pride, before it pierce the marrow of thy bones. Blunt the sharpness of thy understanding, submit easily thy indgment to an other man's, become foolish for the love of God, and thou shalt be wiser than Solomon.   

Of the Will: and of the end wherewto we must direct all our actions.  
Chap. 5.  
To become one spirit with God, it is not enough to have good desires, and to be prompt and ready to good works; if we do not all as moved by him, and to the end only to please him. In this we shall have a great conflict with nature: for nature being drawn and moved by some particular commodity or delight, many times more subtly, and sweetly, doth fasten & feed itself in spiritual things than in other things, where upon when any thing happeneth, proposed and willed by God, suddenly it doth will, and desire it, not as moved by the will of God, nor to the end only he may have the same will with him, but for some good or contentment, which it deriveth from willing the things willed by God. To avoid this snare, which will hinder thee in the way of perfection; and to accustom thee to will, and work every thing, both as moved by god, and with pure intention to please him only (who willbe only the beginning and final end of all our actions and thoughts) thou shalt observe this manner; when any thing willed by God, shall offer itself unto thee, do not incline thy will unto it, before thou hast first lifted thy under standing into God, to see that it is his will: that thou desire it, both because his will is such, and also to please him only. And by this will thy will being moved, and drawn, let it afterwards bend itself to will it, as a thing willed by God and for his good pleasure only, and glory: And in like manner when thou wouldst refuse the things not willed by God refuse thou not until first thou haste fixed the eye of thy mind, on his divine will, in such manner as we have said. And consider that many times it shall seem unto thee that thou hast this motive, and yet it is not so: for nature doth secretly seek itself, wherefore it oftentimes happeneth, that that which is willed, or is refused merely or principally for our own interest, doth seem to us to be willed, or not willed, to please or not to displease God.  
Therefore in the beginning of every action, spoil thyself as much as thou canst of all mixture, whereby thou mayest intermeddle any of thine own interest: and determine not to work or refuse any thing, till first thou feel thyself moved and drawn unto it by the only and pure will of God. If in those actions which quickly pass, thou canst not always actually feel this motion, content thyself with a virtual intention, to please in every thing thy Lord God alone: but in the others, it is expedient to feel it actually in the beginning, as I have said, and when the long continuance of the said actions bring danger to make this exercise forgotten: take heed that thou renew it often, and keep it waking, even to the last, to avoid the deceits of nature, which is ever ready to turn to itself, and therefore very often in process of time altereth the objects, and changeth the ends of our works.  
The servant of God which is not circumspect in this, many times beginneth a work with a motion for to please his Lord only; but after, by little and little, not taking heed to himself, holdeth on in such sort, delighting in the same, that he forgetteth the divine pleasure, and doth so convert himself to this delight, or some profit or honour that may happen unto him, that if the same God do hinder him by infirmity, or other accident, or by the means of any of his creatures, he remaineth wholly troubled, disquieted, and malecontente, and with great difficulty is he drawn to will so much as his Lord would have of him. Wherefore recollect thyself well, and keep always this holy motive quick and lively in all thy works. The which is of so great force and virtue, as a man would hardly believe, so that a thing, (let it be base and little as thou wilt) done with this intent, to please God only, and for his only glory, is infinitely more worth than many other things, of most great price, and value, which are done without this motive.   

Of two Wills which are in man, and of the Battle between them.  
Chap. 6.  
THou must understand O daughter, that in us the rare two Wills the one of reason, and therefore called reasonable, and superior: the other of sense, which is called sensual, and inferior: the which is also usually signified by these names of sense, appetite, flesh, and passion.  
And although both these may be called Will, yet nevertheless, because reason it is which maketh us men, when we will any thing with the sense only, it is not understood that it is truly willed by us, until such time as we incline by our superior will, to will it.  
Hereupon all our spiritual Battle principally consisteth in this, that this superior Will being placed as in the midst between the divine will, which stands above, and the inferior, which is that of the sense, continually assaulted by the one and the other, whilst either of these assayeth to draw it and to make it subject, and obedient unto them.  
To those that have already got the habit of virtue, or vice, and intent always to proceed in the same, this fight is not painful, for the virtuous easily agree unto the divine will, the other follow that of the sense without any difficulty.  
But they which are full of the evil habits of vice, (especially in the beginning) find great pain and travel, when they resolve to change their wicked life into a better, and taking themselves from the world, and from the flesh, do give themselves to the love and service of jesus Christ.  
For the strokes which the superior will than sustaineth of the divine will, and of the inferior, (which always are skirmishing with it) are mighty and strong, and makes it well to feel them, not without great noyance of the combatants.  
None may presume ever to arrive to any degree of virtue, nor to be able to serve God, if he will not labour in good earnest, and support the pain which is to be felt in leaving those delights, whereunto at first his affection was fast tied.  
Hence it cometh to pass that very few attain to the state of perfection, because like cowardly soldiers they will not stand fast, and constantly fight, and suffer the dints, which the resistance of an infinite number of their self wills bringeth with it, which doth always fight against them: but retiring back, leave their weapons and themselves in the power of their enemies who tyrannize over them.  
Here is laid open a deceit by so much the more dangerous, as it is less perceived, that many which attend to the spiritual life, being lovers of themselves, more than is requisite (and yet in truth they know not how to love themselves) for the most part choose those exercises, which most do please their taste, and they leave the other which touch the quick of their natural inclinations and sensual appetite against the which all reason would they should turn all the force of their fight.   

Of the manner how to fight against the motions of our sensuality and of the actions which the Will hath to bring forth for to make the habit of virtue.  
Chap. 7.  
Whensoever thou art assaulted by the will of the sense: that thou mayst draw nearer to the will of GOD, (which knocketh and calleth upon thee, to the end thou mayst oppose thyself, and make resistance against thy sensuality) in divers manners thou must exercise thyself.  
First when thou art assaulted by the sense, it behoveth thee to resist courageously, that the superior will, consent not to his motions.  
Secondly, when they be ceased, thou must stir them up again in thee, to repress them with greater violence.  
Afterwards it is necessary that thou recall them to another new combat, to the end that thou may drive them from thee, with a certain disdain and abhorring.  
These two stir up, and and provocations to battle, thou must use in every passion, and disordinate appetite, except in carnal motions, whereof I will speak hereafter in their place.  
Last of all, thou must make acts of contrary virtues: let us put an example. Thou art peradventure tempted with the motions of impatience; if thou then retire thy thoughts, and ponder with thyself attentively, thou shalt feel that they beat continually against the superior will, to make it yield and incline unto them.  
In this thou must exercise thyself with redoubled fervour, opposing thyself to every motion, so that thy will do not consent, nor ever give over this fight, until thou see that thy enemy as weary, and dead, render himself vanquished.  
But thou must understand that when the devil perceiveth that we courageously oppose ourselves against the motions of any passion, he doth not only, not stir them up in us, but being stirred up, he assayeth (for that time) to appease them, for fear we should by exercise, obtain the habit of the contrary virtues.  
Therefore when thou findest thyself in peace, reduce sometimes to thy memory, and recall to battle, those things which provoked thee to impatience, and stir them up in such manner that thou feel thyself moved by them in thy sensitive part, and then enforcing thyself to a new combat, with often and forcible wills, repress his motions.  
And because it often happeneth, that although we do put back our enemies, (because we know we do well, and do please God therein (yet notwithstanding, for that we have them not in hatred, we are not out of danger, another time to be overcome of them.  
Therefore thou must anew set upon them, and beat them back from thee, not only with a repugning, but with a disdainful will, until thou have made them odious and abominable unto thee.  
Finally to adorn thy soul with habits of virtue, it sufficeth not, that with these exercises aforesaid thou resist thy vicious passions, but it is necessary also thou bring forth acts of the virtues wholly contrary to these passions.  
For example, if one give thee occasion of impatience, thou oughtest not to content thyself to drive away this passion, but moreover thou must desire often, and very often to be provoked in the same manner, and by the same person, enforcing thyself to feel contentment in the former travel, expecting and purposing to suffer as yet much greater.  
And if the virtue be such as do require it, thou must also put in practise the exterior works thereof, as in the example afore said, using towards him which molested thee, words of humility and love, showing thyself ready (according to thy estate) to do him any pleasure or service.  
And although these works accompanied with so great faintness, and weakness of spirit, that it should seem thou dost the same wholly against thy will, yet thou must not in any case, leave it undone: for although they be never so feeble, yet they keep thee firm in the Battle, and make thee way to obtain the victory.  
And further thou must observe, that thou oughtest not only in the aforesaid manner, to fight against the great and effectual wills of any vice, but also against the little, and slow motions of the same vice: for these are they which open the way to the greater, which work afterwards in us the vicious habits.  
And of the little care which some have had to root out these little wills, after they have overcome the greater, it hath happened unto them afterward, that when they least thought upon it, they have found themselves assailed afresh, and taken by the same enemies, more forcibly then at the first.  
And besides this also, thou must mortify and break some times the wills of lawful things (so they be not necessary) for by this means thou shalt make thyself more ready to mortify thyself in the other, and thou shalt do a thing most grateful to thy Lord and Master.  
Dear daughter, I tell thee plainly, that if thou hold on in these exercises, within short time, by the help of GOD thou shalt profit much in spirit.  
But if thou proceed in any other sort, and with other exercises, although they seem excellent unto thee, and of so great taste, that they hold thee always as it were in a sweet conference with Christ crucified: yet do not persuade thyself, that thou shalt ever obtain to be truly spiritual.  
And thou must understand that as the vicious habits are caused by many and often actions of the superior will whilst it gives place to the sensual appetites, so on the contrary part, the habits of the evangelical virtues are gotten with conforming ourselves more and more often, to the motions of the divine will.  
And as our will can never be virtuous and divine, although it be earnestly called upon, and asit were fought withal by inspirations and grace, from God whilst it doth not consent unto it: So shall it never be vicious, and earthly, although it be much assailed by the inferior part, until it give place, and incline to the same.   

What we ought to do when the superior Will seemeth to be overcome, and wholly suffocated.  
Chap. 8.  
ANd if sometimes it seem unto thee that the superior will is not able to prevail against the inferior, because thou dost not feel in thyself, a certain effectual will: notwithstanding stand fast, and give not over the fight, for thou must account thyself superior, till manifestly thou dost see thyself to have yielded. For our superior will having no need of the concourse of the inferior wills, although in these it findeth all manner of resistance, yet may it notwithstanding will, what thing soever, and as often, and for what end it seemeth best, howsoever nature in the mean time doth kick and resist; howsoever the world doth murmur, and the devil rage.  
And if these enemies at sometimes should assail thee and as it were hold thee fast with so great violence, that thy will as it were suffocated or choked (that I may so say) should seem to want breath, and have no power to bring forth any act of contrary wills; in this case, help thyself with thy tongue, and defend thee, saying: I yield not unto thee, I will none of thee; after the manner of him, that having his enemy upon his back, holding him down, not being able to thrust at him with the point, doth smite him with the pummel of his sword. And as a man in this case will assay to leap backward, that he may be able to give him the thrust, so thou being retired into the knowledge of thyself, (that thou art nothing, and can do nothing) and with confidence in God, that can do all things; give a blow to this even my thy passion, with saying, help me O Lord, help me my God, help me sweet jesus, and blessed Mary.  
Thou mayest also when thy enemy giveth thee any time, help the weakness of thy will, with recourse unto thy understanding, considering divers points; by consideration whereof, it cometh to pass, that thy will may take breath, and force against her enemies, As for example, if thou be in any persecution or travel so assailed by impatience, that thy will may seem not to be able, or at least is not willing to bear it, thou shalt then help thyself with consideration of these points following, or some other.  
First, thou shalt consider whether thou have not deserved this persecution, or travel; and if thou deservedst it, having even occasion unto the same: then all equity and justice requires, that thou bear the blow which thy own proper hand hath given.  
Secondly, but if thou find thyself not to be faulty in that particular matter, then turn thy thoughts to thy other sins, for the which God hath not as yet chastised thee, nor thou thyself as thou oughtest hast punished them. And seeing that his mercy hath changed the punishment of them, that should have been eternal, or at the least temporal (but that of purgatory) with a little present affliction, it is thy part to receive it willingly, and with thanksgiving.  
Thirdly, and if perhaps thou shouldest seem to thyself to have done great penance already, and to have little offended the majesty of God, (which thing notwithstanding thou never oughtest to believe) thou must consider, that into the kingdom of God none do enter, but by the gate of denying themselves, and of patience; for by this way also the Son of God did enter, and all his other members.  
fourth, if thou couldst enter by any other way, yet for the law of love, thou oughtest not to desire it, seeing that the Son of God himself with all his followers are entered by the way of thorns and crosses.  
Lastly, remember that the greatest and principal consideration which thou art to use, not only in this, but in every other occasion to give force unto thy will, is this: that thou turn thy thoughts to the delight and contentment which almighty God (for the love he beareth thee) is to receive by every act of virtue, and by the mortification of any sensual appetite, which he shall perceive thee to labour in, like a noble warrior, in the battle which thou hast undertaken for his sake.   

That we ought not to fly the occasions of Combat.  
Chap. 9  
BEsides all this that I have said unto thee, which thou must do, to clothe thyself with the habits of virtue: I put thee in mind, that it is not convenient, that thou fly from the occasions of combat, which offer themselves unto thee; and that if thou wilt get the habits of any virtue, (as for example of patience) it is not good that thou shouldst withdraw thyself from those persons, actions, or thoughts, that move thee to impatience: wherefore thou oughtest not to shun, but rather, to hold as dear, the conversation of any person, that may be grievous unto thee, and conversing with him, thou oughtest to keep thy mind ready and prepared to suffer any troublesome, or displeasing thing whatsoever which may happen by him: for doing otherwise, thou shalt never accustom thyself to patience.  
So also in like manner if any work be noisome, and irksome to thee, either by itself, or for the person, that hath imposed it upon thee, or because thou wouldst do some other thing, that doth better content thee: leave not for all that to take it in hand, and to continue the same troublesome actions although in doing of it thou shouldst find thyself unquiet, and leaving it, thou shouldst be in rest: for thus thou shouldst never learn to suffer, neither that should be any true quiet, thy mind not being purged from passion.  
The same thing I say unto thee concerning thoughts, which sometines disturb and trouble thy mind, that they are not wholly to be driven from thee, but rather to be esteemed, for with the trouble they bring thee, they accustom thee to suffer crosses & contrarieties.  
And he that shall otherwise instruct thee, doth rather teach thee to fly the grief which thou feelest, then to obtain the virtue which thou desirest.  
Yet notwithstanding it is very true, that it behoveth a young champion or a new beginner to behave himself, and skirmish in these aforesaid occasions, with wariness and dexterity, sometimes to encounter them, sometimes to give ground, according as more or less he hath obtained the habit of virtue.  
But for all this he must never quite turn his back from the fight, and fly in such sort that he seek wholly to forsake all trouble and irksomeness, for he which at that time should save himself, being at another time assailed, should not have then in his need, wherewith to defend himself from the blows of impatience, unto the which he should lie open, with great danger when they do fall upon him, because he should not be armed, and strengthened with the habits of the contrary virtue. These admonitions serve not in carnal vices, of the which (as I have said) I will entreat by themselves.   

Of the manner how to resist the sudden motions of Passions.  
Chap. 10.  
HE that is not yet accustomed to beat back the sudden blows of injuries, or other contrary things, to obtain the use thereof, must accustom himself to foresee them, and to wish them oftentimes, expecting them with a prepared mind.  
The manner to foresee them is, that thine own state and condition being weighed, thou consider also the persons and the places, where and with whom thou art to deal, whereby thou mayest easily conjecture that which may happen unto thee.  
And if any other adverse, or contrary thing not thought upon before do happen unto thee, besides the help which thou hast already gained, by preparing thy mind for other things which thou didst foresee, thou mayst further help thyself with this other manner.  
Suddenly when thou beginnest to feel the first touches of an injury, or other painesull thing, be ready to enforce thyself, to lift up thy mind to God, considering his ineffable bounty, and love toward thee, with which he sendeth this adversity, to the end that thou suffering it for his love, may draw more near and be united unto him: and seeing how much it delighteth him, that thou suffer it, turn thee afterwards to thyself, in manner of reprehension, saying in thy mind: ah why wilt thou not suffer this cross? which not these, or those men but thy heavenly father most lovingly doth send thee. Afterwards return to the cross, and embrace it with the greatest patience, and joy that thou canst.  
And if in the beginning thy passion so prevail in thee, that thou canst not lift up thy heart unto God, but shouldst remain wounded, seek notwithstanding this, to do it as if thou hadst not been strooken. But for a true and effectual remedy against these sudden motions, thou art to take away in time, the cause from whence they proceed.  
For example, if by the affection which thou hast to any thing thou dost find, that when thou art troubled in the same, thou art wont to fall into some sudden alteration of mind, the manner to provide for that in time, is, that thou accustom thyself to take away the affection unto the same, but if the alteration proceed not of the thing, but of the person in whom (because thou hast no liking of him) every little action doth grieve & move thee, the remedy is, that thou enforce thyself to love the same person, and to hold him dear.   

Of the manner how to fight against the sin of the flesh.  
Chap. 11.  
AGainst this vice thou must fight with particular, and different means, from other vises, therefore thou must have regard unto three times, that is to say: before we be tempted; when we are tempted; and after that the temptation is past.  
Before the temptation, thou must not strive with the vice of the flesh, but with the causes from which it proceeds.  
First, wherefore thou must fly all conversation (which is never so little dangerous) as much as thou canst, enforcing thee not to show familiariti, or utter words of affection, but with a modest gravity, briefly to deal so far as necessity shall require.  
Secondly thou must fly idleness, and keep thyself ever busied with thoughts and works, agreeable to thy vocation.  
Thirdly, never resist the will of thy superiors, but yield thyself, and execute all things which they shall command thee.  
Fourthly, never judge rashly of thy neighbour, especially concerning this vice; but if he should apparently fall, yet have compassion upon him, disdain him not, despise him not, but gather the fruit of humility, debase thyself even unto dust and tremble at thyself, and with prayer draw nearer unto God: for if thou be ready to judge and despise others, God will correct thee, (but to thy cost) by permitting thee to fall into the same vice, that by this means thou mayst know thy pride, and being humbled, thou mayst procure remedy, both to this and that, or if thou do not fall, it may nevertheless be doubted in what slate thou standest.  
Fiftly and last, thou shalt take heed that when thou feelest abundance of spiritual delights, thou do not vainly please thyself: as being persuaded that thou art worthy of some account, and that thy enemies are no more to assail thee.  
In the time of temptation, consider first, whether it proceed of an external, or internal cause: external I mean the conversation and speeches which may stir up this vice: and the remedy thereof is, to fly, as I said before.  
The inward cause proceedeth, either of the lustiness of body, or of the thoughts of the mind, which come by our evil habits, or by sugestion of the devil.  
Touching the first, it is needful to chastise the body, with fasting, and disciplines, haircloth, watchings, and otherlike austerity, as discretion and obedience shall appoint thee.  
Concerning thy thoughts, the remedies are, Meditation, Prayer, and to occupy thyself in sundry exercises, convenient for thy estate.  
I would not have thy meditation to be about certain points, which many books set forth for remedy of this temptation, which are to consider the vileness of such a vice, the insatiableness, the discontentment, the punishment, the dangers, the consuming of goods, of life, of honour, and eternal damnation: for that is not always a secure mean to overcome the temptation; the true remedy being to fly altogether, not only from those thoughts themselves, but also from every thing that represents those thoughts, although they be never so contrary to the same, for although the understanding by one way drive them away, yet by another it giveth occasion and danger of delight.  
Therefore thy meditation for this matter ought to be upon the life and passion of our Saviour. And if in this meditation against thy will, these thoughts come into thy mind, and more than they are wont molest thee (as assuredly sometimes it will happen) yet for all that be not discouraged, nor leave thy meditation, no not to resist them: turn not thyself in any sort to them, but follow thy Meditation attentively, not esteeming at all those thoughts, as if they were not thine, this is the true way to resist them, although thou shouldest find thyself continually assaulted with them; neither ever dispute with such thoughts, whether thou have consented to them or no, for this is a deceit of the devil, under pretence of good, especially seeing that when thou art quiet afterward, and by the counsel of thy spiritual Father thou mayst know the truth. And see that always thou faithfully discover to thy ghostly father every thought, and be not ashamed; for if against all our enemies we had need of humility to overcome them, in this we have more need, then in any other whatsoever.  
Concerning prayer for this effect, it must be made with often lifting up thy mind to God, with virtual intention to pray for victory over this vice, without turning thy thought actually unto it, for that is a dangerous thing: and let this suffice thee now for thy defence in the time of temptation.  
That which thou hast to do when the temptation is past, is this, although thou seem never so free, and secure to thyself: yet that thou stand aloof, and not so much as ever remember those objects which did cause the temptation, although for some respects of virtue, or some other good, thou feel thyself moved to do otherwise, for this is a deceit of our vicious nature, and a snare of the devil.   

Of the manner how to fight against negligence.  
Chap. 12.  
THat thou mayst not fall into this most dangerous vice, thou must endeavour by all means possible to answer with readiness of mind, every good inspiration, and to fly all earthly consolation, curiosity, and superfluous business, that appertain not to thy estate.  
And because to him that is fallen into negligence, there is no better remedy, then to do some good work, and the negligent man loatheth every work though never so good, having his eye more upon the labour that it showeth, then upon the good which it promiseth: therefore it is needful to discover this good unto him, making him to understand, that one only lifting up of the mind to god, and one bowing of the knee to the earth, for his honour is more worth than all the treasures in the world. But the labour that is to be taken, in so doing, must be hid in such sort, that it seem to be less than it is.  
Thy exercise peradventure requireth a whole hour of prayer, and to thy negligence this seems too much. Therefore with this behooveful and sweet deceit, as it were persuading thyself that half a quarter of an hour is enough settle thyself to prayer for this little space of time.  
For in this manner breaking thy negligence, thou mayst with facility hold on another half a quarter and thus continue from space to space. And if in this also thou shouldest find difficulty, leave off for a while thy exercise that it irk thee not too much, but after a little space return to it again.   

Of the government of the senses.  
Chap. 13.  
THy senses (by the which our enemies are wont to enter) thou shalt keep in such sort, that they may be gates, by the which thy God may enter in. When thou dost perceive thyself too much busied about any creature, penetrate with the internal eye of thy soul, to thy God hidden there in, who giveth being to the same thing, and then return to thyself, and behold him also in thee, in like manner, to whom thou mayst say in this fort.  
Thou art (my Lord) present indeed, more unto me, than I am to myself, and I ungrateful and careless think not on thee, love thee not, honour thee not. Or again; some other times thou mayst lift up thy understanding to the incomprehensible greatness, and perfection of the same Lord, rejoicing in thyself to see in him so great good as he possesseth, yea more than if it were thine own, feeling greater joy that he is incomprehensible, then if he did not exceed thy capacity. And when thou seest in any reasonable creatures, power, wisdom, bounty, justice, and other perfections, lift up thyself to God and say in thy mind: behold the little rivers of the fountain uncreated, and of the infinite sea of all goodness.  
And feeling thyself to be delighted with the beauty of creatures, quickly pass from that with thy thought to the supernal beauty, and delighting thyself only in it, thou shalt say, when shall I my Saviour take only in thee all my delight?  
By another manner, thou mayst avoid this delectation: assoon as thou perceivest thyself to be drawn with any delectable object, behold with thine understanding, that under this delight, there lieth the infernal serpent, prepared to kill thee, or at the least to wound thee, against whom thou shalt thus say: ah thou cursed serpent, how secretly dost thou lie in wait to venom me?  
Afterward thy mind being lifted up to God, thou shalt say: Blessed be my Lord God which hath discovered my enemy which did lie in wait to kill me.  
In the variety of divers other accidents, thou mayest thus exercise thyself, when, for example, thou art oppressed with sorrow, or dost suffer heat, cold, or any other painful thing, thou shalt lift up thy mind to that eternalwil, whose pleasure it is, that thou in such measure, and at such a time do feel that discommodity: wherefore full of joy thou shalt say in thy heart: behold in me the accomplishment of the divine will, which from the beginning thou hast disposed that I, in such time, and with such measure should receive and suffer this; and the same thou shalt do in other accidents also: as when the skies are filled with clouds when it raineth, is windy or fair weather, and in another thing that doth happen unto thee. And that even when thou doest read, thou mayst keep our Lord in thy presence, ascend with thy thought to him, and behold him under those words, & receive them as from his divine mouth, and when any good thought cometh to thy mind, suddenly turn thyself to God, and with lowly   

of thy nature, before thou put in practise thy desire, yea although it should be from God; for that the work following such a mortification, shall be more grateful unto him, then if it should be done with the greediness of nature; and sometime the mortification will more please him, than the work itself.  
And thus abandoning the desires not good, or not embracing the good, till first thou have repressed thy natural motions, thou shalt be sure to keep in peace, and in security the castle of thy heart; which also is needful, that thou keep from certain inward reprehensions against thyself, which sometimes are of the devil: although (because they accuse thee of some defect) they seem to come from God; by their fruits thou shalt know from whence they do proceed. If they make thee humble, keep thee peaceable, and diligent in doing good, & take not from thee thy confidence in God, receive them as from God: but if they confound thee, and make thee full of pusilanimity, distrustful, and slow to do good, and especially in that that thou art reprehended in: hold thee assured, that they come from the adversary, and therefore give no ear unto them, but continue thy exercise.   

an inflamed heart unto him: behold O my Lord I have done even like myself, neither can I expect any other thing of myself then to fall: O my Lord and Saviour I am sorry for it, neither could I have stayed myself here, if the hand of thy goodness had not stayed me, for the which I yield thee humble thanks: do thou O Lord like unto thyself permit me not to live in thy disgrace, neither that I may any more offend thee. And this being ended, do not turn thee to think, whether God have forgiven thee or no? for so to do is pride, disquietness of mind, loss of time, and a snare of the devil.  
Therefore leaving thyself freely in the hand of the divine piety, continue thy exercise, as though thou hadst not fallen. And if thou happen to fall many times a day, and be wounded, do the same things with no less trust the second, the third, and also the last time than the first.  
This exercise by so much displeaseth the devil, by how much heseeth it pleaseth God, and therefore he doth hold us as it were fast bound, and seeketh to make us so very slothful, that many times we leave to do it. Therefore by how much thou findest the greater difficulty in this, by so much thou oughtest to use the greater violence, renewing it more than one time in one fall. And if yet after the fall thou find thyself disquieted, ashamed, and discomforted: the first thing that thou must do, is, that thou recover the peace and tranquillity of heart, and being so quieted and set in peace, turn thyself then afterwards to God; for that disquietness that useth to remain after sin committed, hath not for the object, the offending of God, and the love of him, but thy own private loss and damage.  
The way to recover this peace, is; that thou forget thyself to have fallen, and settle thyself to consider the ineffable bounty of God, and how he desireth, to unite himself to thee, & make thee blessed in his eternal joy. And after that with this or such like consideration, thou hast settled thy mind: thou shalt turn thyself to thy fall, doing as I taught thee before, and at the time of thy going to confession (which should be often) call then to mind all thy defects, and open them sincerely to thy confessor.   

That a man should always keep himself in peace.  
Chap. 16.  
THat thou mayst keep thy heart, on every side, free from disturbance, and disquietness, thou must ever have a guard watching, the which assoon as it discovers any thing, that may disturb, or disquiet the heart, suddenly may give thee warning, to the end thou mayst take thy weapons to defend thee.  
And if it happen (as many times and too often it doth) that thou be troubled or disquieted, by any sudden assault, all other things set aside, attend first of all to pacify thy mind, for that being quiet, many things are done, and well done, and without this, thou canst not do any thing of any value; besides that, thou dost thereby lie open to the blows of thine enemies.  
The devil doth so much fear this peace (as a place where God doth dwell for to work therein wonders) that oftentimes with the banners or ensigns of a friend he attempteth to deceive us with inspirations, which in appearance are good, stirring up in us sundry good desires. The deceit whereof is known by the affects, because they take from us the peace of our hearts. Therefore when thy scowtewatch gives thee a sign of any new desire, let it not enter in, but free from any propriety, or will of thine own, present it unto God, confessing thy blindness, and ignorance, and earnestly beseech him, that with his light he make thee see whether it come from him, or from the earth. And see that thou mortify, the proneness   

How the devil by way of purposes seeks to hinder sometimes the obtaining of virtue.  
Chap. 17.  
WIth another false bait also the devil assayeth to deceive us, and that is with desires and purposes which we make against those enemies, which be a far off, and more stronger: leaving to fight against those which are near unto us: with the which it is needful for us actually to fight for to overcome ourselves.  
Hence arise great losses, because we are continually wounded, and we care not for the hurt, and esteeming such purposes as if they were facts, vainly we become proud; whereupon at that very time, when we will not so much as bear one cross word: we spend forsooth, long meditations, in purposing to sustain for the love of God, even the pains of purgatory.  
And because in this the inferior part feeleth no repugnance, (as of a thing a far off:) therefore we poor wretches, persuade ourselves, to be in the degree of those that patiently, and actually sustain great things. Thou therefore to avoid this deceit, purpose and fight with those enemies, that are at hand, and really make war against thee: for by this thou shalt plainly perceive, if thy purposes be true or false, strong or weak: but against those enemies which are not wont to trouble thee; I counsel thee not to wage battle, except thou probably perceive, that within a short time after they are for to assail thee: for that thou mayst find thyself more strong at that time, it is lawful to purpose before: but for all that, do not judge thy purposes, as facts, if for some time indeed thou hast not been exercised in the works of that virtue. For in this case although we cannot overcome some little defects which at sometimes (for the humble acknowledging of ourselves) our Saviour leaveth unto us, yet than it is lawful notwithstanding to make purposes of more high degrees of perfection. But when in small things we are careless, not using any force to overcome ourselves in the same, the purposes of greater things is no other, but vanity, and presumption, and deceit of the devil.   

In what manner the devil enforceth himself to remove us from the way of virtue.  
Chap. 18.  
THe malignant enemy useth another deceit against us, whilst he seeketh to remove us from the way of virtue. A person findeth himself sick, and seeketh with patience to support the infirmity: the adversary seeing that if he continue thus, he shall get the habit of patience, opposeth himself, and proposeth unto him a desire to do this or that other good deed: and suggesteth unto him, that if he were in health he might better serve God, help himself, his and some others: and by little and little he continues heating this desire in him, in such fort, that he maketh him unquiet, because he cannot attend to those good exercises: and by how much more the desire is kindled, by so much more the disquietness is made greater, in such sort, that before he be aware thereof, he is brought to be impatient, with his infirmity, not as an infirmity, but as an impediment to do those works, which unquietly he desired; when afterwards he hath brought him to this point, the crafty enemy by a subtle mean, taketh from his mind the intention of the divine service, and leaves him the naked desire to deliver himself, from the infirmity. And because this succeed not as he would, he becometh altogether unquiet, and impatient, and thus leaving virtue, falleth into vice.  
The remedy of this is, when thou findest thyself in any troublesome estate, to beware thou give no place in thyself to the desires of what good so ever which at that time (thou being not able to perform them) may happen to disquiet thee for thy great profit. To this purpose I do advertise thee, that it often happeneth that a man being impatient, for the pain or trouble that doth grieve him, covereth the vice of his impatience, under the pretence of zeal of some good, whereupon the sick man, impatient for his disease, saith that his impatience is not for the pain of sickness, but because he hath been the cause of it, or because he is a trouble or hindrance to others, or because he cannot attend to sundry exercises and works of the spirit.  
Thus the ambitious man that cannot obtain his desired dignity, whilst he complains of others, doth cover himself with saying, that this doth not grieve him, for himself, but for his family, for his friends, or for other respects. And that these men do deceive themselves, it is 〈◊〉 apparent, because they are not troubled, nor disquieted, when by some other means, or by other persons, the same effects come to pass, which they seemed to mislike, under the which they covered the vice, and their defect. For example, thou sayest that thy disease doth not trouble thee for thyself, but for the irksomeness of them that serve thee, notwithstanding, if those same persons, feel the same irksomeness, through the infirmity of others, thou takest no thought for it, whereby it is evident, that the whole root of thy sorrow was in thee, and for thy self only, and not for others; and this may be said in every like thing.  
Moreover I advertise thee, that if thou patiently bear any cross, thou never suffer thyself to be overtaken with a desire to lay it always because from this proceed two losses: th'one is, that if this desire take not away thy patience at that time, yet by little and little, it will dispose thee to impatience. The other is, that thou shalt merit only then for that small time wherein thou sufferest: whereas if that thou hadst not desired thy deliverance, but hadst fully resigned thyself unto God, although in effect thy suffering, had been but for one hour only: thy Saviour would have acknowledged it, for a service of a long time.  
Wherefore in this, and in every other thing, let it be a general rule, always to keep thy desire so spoiled of every other object, that only thou desire always and in all things purely and simply, the divine pleasure. For in this manner seeing that nothing can happen to thee (without thy own fault) but as much as pleaseth the divine Majesty thou shalt never be afflicted, nor troubled, nor shalt leave off the way of perfection. And the lawful means which some times are needful to be used, to deliver thyself from hurtful things, let them not be with touch of self-love, because thou lovest to be delivered, but because it pleaseth God, that thou use them.   

In what sort our adversary endeavoureth with all his force, that the virtues which we have obtained, may be an occasion of our ruin.  
Chap. 19  
THe crafty and malignant serpent doth not fail to tempt us also in the virtues which we have obtained, that they may be the occasions of our ruin, whilst we delighting in them, come to be lifted up on high, to fall afterwards into the vice of pride. But to avoid this danger, fight always, sitting in the plain and sure field of a true & profound knowledge of thyself, that thou art nothing, knowest no thing, thou canst do nothing, and thou hast no other thing of thyself, but eternal damnation.  
And be always watchful, and vigilant that thou keep aloof off, every thought that bringeth thee from this know ledge; for the same being thy enemy, if it cannot kill thee, at least it will leave thee wounded: and that thou mayest the better comprehend the truth of this, mark well this case following. As oft as thou shalt turn thee to the consideration of thyself, always consider thyself with that which is thine, and not with that that is of God, and of his grace, and esteem thyself such, as with thine thou dost find thee to be.  
If thou consider the time, before thou wast, thou shalt see, that in all that eternity, thou wast a mere nothing, & that thou didst not work, or couldst work any thing to deserve thy being. In this time after sithences that by the only goodness of God, thou hast thy being, leaving to god that which is his: (that is, the continual government, with the which he ruleth & preserveth thee) with that which thou hast of thyself, what other thing art thou, but in like manner a nothing? It is therefore evident, that in this thy first natural being, standing with thine own, thou hast not in any respect reason to esteem thyself, or to desire to be esteemed of others.  
Now as concerning thy good estate of grace, and ability to do good things; thy nature spoiled of God's divine help, what good thing could it ever do of itself? where also considering thy many evils passed, and more than that, the multitude of other evil; which even until this time thou hadst continued to work, if God of his great mercy had not stayed thee: thou shalt find, that thy iniquities, not only by the multiplication of days, and years, but also by the number of thy actions, and of thy evil inclinations, should have been multiplied infinitely, insomuch that thou wouldst have become like another infernal Lucifer: whereupon if thou be not willing to steal that to thyself, which is due unto God, but rather choosing to rest within the compass of thine own, thou oughtest to account thyself every day worse than other.  
But note well that this judgement of thine, be accompanied with justice, for otherwise it would be no small loss unto thee: for if in this knowledge thou do excel some other (who through his blindness doth account himself somewhat worth, and desireth so to be reputed of others) thou notwithstanding dost lose very much, and dost make thyself worse than he: if notwithstanding thy knowledge thou wilt be had in estimation of men, & used for such as thou knowest thou art not; if therefore thou wilt that the aknowledging of thy baseness, & wickedness be true, and that it may make thee beloved of God, it is needful that thou not only acknowledge thyself wicked and vile, but as such a one to use thyself and will, in like manner to be also used of others.  
And if it happen at any time for some good, that God vouchsafe to work by thee, that thou be loved as good, or be praised of others, abide in thyself well collected, and move not one whit from the aforesaid verity and justice, and turn thyself first unto God, saying this in thy heart: let it not please thee (O Lord) that I steal from thy goodness. And afterwards turning thy thoughts to him that praised thee, say within thyself: whence doth it proceed that this man thinketh me good, if my God be only truly good? and if thou do thus, and give unto God that which is his, he will no doubt dispose thee unto greater grace.   

That in the spiritual Battle we ought never to persuade ourselves to have overcome our enemies, but always as new combatants to renew our exercises.  
Chap. 20.  
I Advertise thee O daughter that thou never persuade thyself to have gotten the victory over any passion, although a long time thou do not feel in thyself the motions of the same. But as a new warrior, and as a child newly borne for to fight: renew always thy exercises, as at the first, as if thou hadst done hitherto nothing. And so much the rather, for if we behold the perfection, whereunto God doth call us, although we have gone never so far in the way of virtue, yet shall we not dare to say that we are so much as entered into the first bounds thereof: besides that, sometimes that is a vice, which through some secret pride seemeth unto us a virtue.   

Of Prayer.  
Chap. 21.  
WE have by the help of God, treated of the distrust of ourselves, of confidence in God, and of exercise: which are three necessary things to obtain the victory of our passions. Now followeth the fourth, that is, Prayer, the only and potent mean to obtain any good thing, from the most bountiful hand of our Lord and Saviour. And to the end that this thy prayer, may be effectual and acceptable to God, it is needful that thou have the habit of these things following.  
First, that there be in thy heart an earnest desire to serve God, in such manner as may best please him.  
Secondly, a lively faith, that God will give thee all that is needful for his service, and thy good.  
Thirdly, that thou go to prayer with intention to will the will of God, and not thine, as well in demanding, as in obtaining that which thou dost demand, that is to say; that thou be moved to prayer, because God doth will it, and that thou desire to be heard, because thou hopest that such is his will. And finally, thy intention ought to be, to join thy will with the will of God, and not to draw the will of God unto thine.  
Fourthly and lastly, thou must join with prayer the exercise, to overcome thyself in such sort, that the one as in a circle may follow the other: for otherwise to demand any virtue, and not to labour by all means possible to obtain it, should be rather to tempt God then otherwise. After thy prayer have a firm and lively trust in God, that through his bounty he will grant thee the grace demanded, or some other greater, or both together: although it should be slow in coming, & that thou shouldst see the contrary signs, neither for all this thou oughtest to leave off thy prayer, and confidence.  
Yea the more thou seemest to be put back, the more do thou humble thyself in thine own sight, and increase thy faith in God, the which continuing firm and steadfast, by how much it is the more tried, by so much it is more dear unto God. And afterward render always thanks unto God, acknowledging him for good, wise, and loving nothing the less even when thou doubtest that thou art not heard, as if thou hadst indeed obtained the grace requested, remaining stable and joyful in every event, in the humble submission unto his infallible providence.   

What thing mental Prayer is, and in what sort it is to be made.  
Chap. 22.  
Mental Prayer is a lifting up of the mind unto God with a virtual, or actual demanding of that which is desired.  
By virtual is meant, when the mind is lifted up to God, to obtain any grace, showing unto him our needs without any words, or discourse; as when I lift up my mind unto God, and there in his presence acknowledge my unableness to do any thing that is good, and to defend myself from evil: and this acknowledging thus made before God, is a prayer virtually demanding that which is needful unto me.  
There is also another kind of virtual mental prayer, more restrained, that is made with a simple look of the mind unto God, which is no other thing, but a quiet remembrance and demand of that grace which in former 〈◊〉 we have demanded. And see that thou learn well this sort of prayer, and make it familiar unto thee, because (as experience will teach thee) it is a weapon which easily in every occasion and place, thou mayst have ready at hand, and it is of great value, and help unto thee.  
The actual demand is made, when with words of the mind grace is asked, in this or in the like manner; my Lord my God, for thy glory give me this grace or benefit. Or thus: O Lord I do believe that it is thy pleasure that I demand this virtue of thee; accomplish in me this thy divine pleasure. And sometime thou shalt present before his majesty the enemy which fighteth with thee, and with all thy weakness, to resist him, saying: behold O Lord thy creature, the workmanship of thy hands, redeemed with thy precious blood, behold also thy enemy and mine, who assayeth to take me from thee, & to devour me. To thee O Saviour I run, in thee only I trust, thou seest my weakness to resist, and my promptness voluntarily to yield unto him if I want thy help.   

Of Prayer by the way of Meditation.  
Chap. 23.  
IF thou wilt pray for a certain space of time, as half an hour, an hour, or more; thou shalt join to thy prayer, the meditation of the life and passion of Christ, applying always his actions to that virtue, which thou most desirest: as for example; thou desirest to obtain the grace and virtue of patience, and peradventure thou wilt meditate upon some points of the passion, how our Lord was spoiled of his garments most cruelly, & his sacred flesh rend, of cleaving fast unto them: how the crown of thorn was taken from his head; and afterwards fastened upon the same again: how he was nailed upon the cross: how hanging 〈◊〉 the hard wood, he was lifted up on high, with extre●me grief of all his most sacred wounds, and of all his most holy body, and other points: to which points first of all thou shalt apply thy senses to feel the pain, which in every part, and in the whole together, our Lord did feel.  
From hence thou shalt pass to his most sacred soul, penetrating, as much as thou canst, the patience and meekness, with the which he suffered so great afflictions; never satisfied for all that, in his great desire of suffering, for the honour of his father, and our benefit greater and more cruel torments. Behold him afterwards how he is inflamed with a fervent desire, that thou resolve willingly to suffer thy present travail: and how he turneth to his father, and prayeth for thee, that he will vouchsafe to give thee grace, to suffer patiently the cross that then thou dost sustain, and what other thing whatsoever. Afterwards bending thy will many times to resolve to suffer, turn thy mind to God the Father, and demand of him the virtue of patience, by the same prayer of his dear Son for thee.   

Of another manner of Prayer by way of Meditation,  
Chap. 24  
THou mayst also pray and meditate in any other manner, and that is this: when thou shalt have considered attentively the passions, and the travails which thy Saviour did suffer, and having applied thy senses to feel them, and with thy thought penetrated the promptness of mind, wherewith he did suffer from the greatness of his sorrow, and of his patience: thou shalt proceed to two other considerations: th'one of the merit of the same Saviour: tother of the contentment of the eternal Father, that he took in the perfect obedience of his Son. The which two things represented to the same Father: in their virtue thou shalt demand the grace that thou desirest. And this like demand, thou mayst make, not only in every mystery, but also in every particular internal, or external action, which the same our Lord at any time performed.   

Of Meditation Of another manner of prayer by means of the B. Virgin.  
Chap. 25.  
BEsides the aforesaid, there is another way to meditate & pray by means of the most holy mother of our Lord: turning first thy mind to the Father, afterwards to the Son, and last of all, to the said glorious Virgin. Touching the Father, consider two things, & present them before him, that is, the delights which from the beginning he of himself did take in her, even before she had her being in this world: and in her virtues and actions after she was brought forth into the world.  
About the delights thou shalt thus meditate, lift up thyself on high with thy thought above all time, and above every creature, and being entered into the very eternity, and mind of God, consider the delights and joy that himself did take in the virgin Mary, & her perfections, and finding God amidst these delights, by the virtue of them, securely demand grace and force to destroy thy enemies, and particularly, that enemy which doth then assail thee.  
Proceeding afterwards to the considerations of her so great and singular virtues and actions, sometimes present unto the sight of the eternal Father, some of them particularly, sometimes all of them together. And for these in like manner crave of this divine goodness, that which thou desirest. And concerning the Son, thou shalt offer to his sight, that virginal womb, which did bear him nine more neths, the reverence with the which the tender Virgin after his birth adored him, and did acknowledge him true man, and true God, her son, and creator, the pitiful eyes wherewith she beheld him, so poor the arms which embraced him, the kisses she gave him, the milk wherewith she nourished him, the great traveles and sorrows, that in his life, and at his death she sustained for him. By virtue of which things, thou shalt use a sweet violence to her beloved son that he may hear thee. Turn thyself afterwards to the B. Virgin, and put her in mind, how that by the eternal wisdom and goodness of God, she was chosen for mother of grace, and of pity, and our advocate, wherefore we have not (next unto her blessed son) more potent recourse than unto her. And moreover bring into her mind, that verity which of her is both known and written, that never any hath faithfully called upon her to whom she hath not pitifully answered.  
Finally, thou shalt lay before her the travels of her only son, beseeching her, that to the glory and content of him, they may take that effect in thee, for which they were sustained.   

How to meditate by mean of the Angels, and of all the B. Saints.  
Chap. 26.  
The Angels, and all the Saints in heaven may be another potent means, the which will serve thee two manner of ways. The one is, that thou turn thyself to the eternal father, and present unto him the love and praises, wherewith he is exalted by all the celestial court, and the labours and travels which the Saints have sustained for him in earth, and in the virtue of all these things crave thou his divine aid. The other is, that thou have recourse to those glorious spirits, as to them that do, not only desire thy perfection, but also, that thou mayest be placed in a most high room amongst them, demand their succour in thy combat against vice, & sometimes also their defence at the hour of thy death.  
Thou shalt also now and then purposely considder the many and singular graces they have received of the highest Creator, stirring up in thyself a lively feeling of love, and joy that they possess so great gifts, as if the same were thine own, yea and more also thou shalt rejoice that they, & not thou had them, sith that the will of God was so. And that thou mayest do this exercise with the better order, and more facility, thou shalt divide the quires of that blessed company, by days of the week in this manner:  

The Sunday thou shalt take the nine quires of Angels.  
Monday, S. john Baptist.  
Tuesday, the patriarchs and Prophets.  
Wednesday, the Apostles.  
Thursday, the Martyrs.  
Friday, the bishops, with the other Confessors.  
Saturday, the Virgins, with the other holy women.   
But omit not any day to have recourse to the glorious Virgin, to thy angels guardian, to S. Michael the Archangel, and to some other Saint, to whom thou must have par ticular devotion.   

Of meditation of Christ crucified, to stir up our affections.  
Chap. 27.  
HItherto I have treated of Prayer and of Meditation of Christ crucified, by way of prayer, now I will treat of the same meditation, to show thee how thou mayest gather out certain affections, whereof I will here set down some.  
Thou dost purpose to meditate for example the coronation of our Saviour in this these points may be taken.  
How our Saviour in scorn was clad with purple.  
How his reverent head was crowned with thorns, and smitten with a reed.  
How his divine face was spit upon.  
How the King of eternal glory adored in heaven with so many legions of Angels, was in earth with feigned reverence and honour scorned and mocked by a most vile & infamous people.  
By these or other points if thou be desirous to kindle in thy heart, the affection of love, enforce thyself with meditation of them, to increase more and more in the knowledge of the infinite goodness of thy Lord, and of his love towards thee, who for thee hath suffered so much, and also to inflame thyself more and more in a loving affection towards him: out of this same goodness and love of his, thou mayst easily bring forth in thyself contrition, and sorrow for having offended so good and loveing a Lord, who for thy iniquity was thus evil handled, and abused in so diverse manners.  
To raise thyself in hope consider that a Lord so great was brought to such misery, to deliver thee from the snares of sin, and of the devil, to reconcile his eternal Father unto thee, and to give thee firm confidence, in all thy need, to have recourse unto him.  
In like manner thou shalt procure spiritual joy, by passing from his pains to their effects: that is, considering that by them he purged thy sins, and the sins of the whole world, he pacified the wrath of his father, drove away the prince of darkness, killed death, brought unto the fold again the strayed sheep, and filled again the vacant seats of Angels. Moreover move thyself to joy by memory of that joy that the Father, the Son, and the holy Ghost, and all the Church triumphant, and militant thereby received.  
To move thee to sorrow and compassion of thy most afflicted Saviour, besides the meditation of the aforesaid pains of his body, enter with thy thought to other greater, of his most sacred soul. That he knowing the most high dignity and goodness of his father▪ and loving him above all understanding, did grieve above measure for the offences of his creatures committed against him: and moreover he sustained unspeakable sorrow, for so many precious souls, that he did see should be condemned eternally for their sins.  
And besides this, that sword of sorrow did pierce his heart, that pierced the heart of his most afflicted mother.  
And his tender heart felt exceeding grief for the torments, that he did foresee in his eternal wisdom, so many Martyrs and tender virgins were to suffer for his love.  
Besides this advise (that in all these sorrows, thou hast to take compassion of thy Saviour in such manner as I have said) withal I advertise thee, yea the same Saviour doth also require of thee, that thou have another kind of more true compassion, the which is, that thou attend hereafter to persecute thyself wills, which have caused these his wounds, the which thou mayest as it were anoint with sorrow for thy ingratitude.  
But to move thee to the hatred of sin, thou shalt apply all the points of thy meditation to this end only, as if thy Lord and Saviour had suffered for no other end, but to induce thee to hate thy evil inclinations, and that evil especially which doth most molest thee, and most displease his divine goodness.  
Last of all, to move thee to admiration, consider attentively who he is that suffereth, to wit, the word incarnate, the same God, who for thee was made man, for whom he suffered, for us most vile creatures, that always have offended him. Of whom he suffered; of all kind of most wicked people, and the refuse of the common sort. The pains that he suffered, and they are most unworthy, full of shame, and of torment, great and horrible above all estimation. And that thou mayest more marvel, weigh well the manner and the mind wherewith he suffered. But believe that thou art not able to comprehend it as it was indeed, since that it passeth all understanding, how that poor and most humble Saviour amongst so many anguishs and shames showed an in vincible patience, & towards those cruel minds fierce and enraged against him, he always kept the same heart full of sweetness, and pure love.   

Of sensible Devotion, and of aridity, or dryness.  
Chap. 28.  
SEnsible Devotion proceedeth sometimes of nature, sometimes of the devil, and sometimes of grace; by the fruits thou shalt know from whence it cometh: for if there folownot in thee amend meant of life, thou art to doubt lest it be of the devil, or else of nature: and so much the more, by how much it shallbe accompanied with greater taste of sweetness.  
And therefore when thou shalt perceive thy mind to be sweetened with spiritual taste, stand not to dispute, from whence it cometh, nor leave unto it, neither let thyself be drawn from the knowledge of thy nothing: and with greater diligence, & hatred of thyself, remove from thy heart, all affection of what thing soever, desiring God only, and his pleasure: for by this mean, whether it be of nature, or of the devil, it will become to thee as of grace.  
aridity or dryness may proceed in like manner from the three aforesaid causes: from the devil, for to make thy mind lukewarm, and draw it back from the spiritual exercise, to worldly delights, of ourselves through our fault and negligence: of grace, either to admonish us, that we be more diligent to leave every occupation that is not of God, and that tendeth not to him: or to unite ourselves more nearly unto him, with a full resignation of ourselves even in spiritual delights, to the end that our affection being fastened to these things, we may not divide our heart which he would have wholly to himself.  
Therefore if thou feel thyself dry or cold, enter into thyself, & see for what defect the sensible devotion is withdrawn from thee, and wage battle against that, not to recover the sensibility of grace, but to take away that which displeaseth the eyes of God. And see that in no sort, thou leave off thy spiritual exercise; but continue them with all thy force, though they seem unto thee never so unprofitable, and be willing to drink of that bitter cup which that dryness presenteth unto thee; the which although it should be sometimes accompanied, with so many obscurities, and such thick darkness of mind, that thou know not whither to turn thee, nor what course to take, yet nevertheless, content thyself with present desolation, and stand firm in thy cross, far off from all earthly delights, although they should be offered unto thee, by the world, or by creatures, conceal thy passion from any person, except thy ghostly father (if thou may have access unto him) unto whom thou shalt discover it, not to have comfort, but to be instructed how to support it according to the pleasure of God. As for thy receiving, prayers, and other spiritual exercises, or what other thing soever, use them not to ease thy pain, but to receive strength to suffer it: and if thou be not able through the confusion of thy mind, to help thyself with thy understanding, to pray, supply with a good will and with iaculatory prayers, and lifting up thy mind oft to God: and above all, suffer the burden of thy Aridity thy dryness with patience and humble resignation, for this above all others is prayer most acceptable to God. Thus if thou wilt do, thou shalt be truly devout, true devotion being a readiness of will, to follow Christ with thy cross on thy shoulder, by which way soever he inviteth and calleth us unto him, and to will God for God; and sometimes to leave God for God. And if by this many spiritual persons, and especially women would measure their profit, and not by sensible devotion, they would not grieve so unprofitably, & also ungratefully at this good turn which our Saviour doth sometimes unto them, and they would attend with more fervour to follow his divine will, which wholly worketh to our benefit.  
And in this also they much deceive themselves, but particularly women, that when they are molested with fearful thoughts, they are confounded and discouraged, believing that they are wholly forsaken of god (not understanding, that in a mind full of such thoughts, his divine spirit can dwell) and they remain much dejected, and almost become desperate, easily leaving off all good exercise: whereby they show themselves little grateful to GOD, who permitteth this temptation in them to bring them to a more clear knowledge of themselves: and that they like distressed persons might draw near unto him.  
That which thou oughtest to do in such a case, is this, that thou enter into a deep consideration of thy wicked inclination, the which God would have thee to know, to be so rea dy to all evil, that without his help thou wouldst fall down headlong.  
Afterward begin to receive hope and confidence, seeing that thy God by this danger which he doth show thee, would draw thee more near him, with prayer and with recourse to him, for which thou art bound to render him humble thanks.  
And understand, that such thoughts are better driven away, with a skilful and patiented sufferance▪ then with an anxious resistance.   

How the most Blessed Sacrament is a most potent means to overcome our passions.  
Chap. 29▪  
THe most holy Sacrament of the Eucharist is received for divers ends, but if thou wilt particularly receive it for aid to destroy thy evil inclinations, thou shalt dispose thyself in this manner.  
Before thy receiving, having convenient time, begin overnight to consider the desire the son of God hath, that thou receive him in the holy Sacrament of the Altar, thereby to unite himself unto thee, to the end thou mayest overcome every vicious passion. This desire in God is so great, that it cannot be comprehended of any understanding created. But that thou in some sort mayst perceive it, consider two things. First how much that great God delighteth to be with us, sith he calleth this his delights, and requires again of us, that we give him also in like sort our heart. Secondly, consider that he hateth sin above all measure, as an impediment to his union with us, & as altogether contrary to his infinite perfections: for he being the chief good, pure light, and all beauty, cannot but hate, and have in great abomination, sin, which is no other thing but darkness, defect, and the blot of our fowls.  
And the better to imprint in thy mind, this inflamed desire of thy Saviour, turn thy thoughts to the works of the old and new Testament, and particularly to that of his death, and passion, for all this was wholly performed to deliver us wretches from our sins, and from every will of ours that is contrary to him.  
Whereupon the illummated servants of God do affirm that our blessed Lord, to annihilate in us any little passion whatsoever, and self-will, would again, if it were needful, expose himself to a thousand deaths.  
By the which considerations, knowing the desire thy Saviour hath, to enter into thy soul, thou shalt stir up in thyself a fervent will to receive him, with these or such like iaculatory prayers.  
Ah, come my Saviour, & secure this thy miserable creature against his adversaries▪ when will that hour be that I may receive thee? when will the time come that I comforted by thee the bread of life, shall overcome my own proper will.  
Afterward being strengthened with the hope of the coming of thy Saviour, call often times to battle that passion, with the which thou doest fight, and enforce thyself to repress it with redoubled and disdainful wills, and to bring forth afterward, acts of desires, of the virtue contrary to the same passion. And thus thou shalt continue the evening (as I have said) and the morning after thou shalt be awaked.  
When the time of receiving comes, a little before thou shalt briefly consider thy defects, and unfaithfulness, which thou hast used towards thy Saviour, from the time of thy last receiving the Blessed Sacrament, and with shamefastness, and with a holy fear, thou shalt be confounded, for thy ingratitude, and unworthiness. But thinking afterward upon the unspeakable goodness of God (who although thou hast been rebellious unto him, yet notwithstanding, he willeth that thou receive him) thou shalt go confidently to that sacred banquet. After thou hast received, withdraw thyself as soon as thou canst into the closet of thy heart, and lay open to thy Saviour thy defects and wants, saying thus in thy mind: thou seest my Saviour, how easily I offend thee, and how much I want, how strong this passion oppresseth me, and that it is not possible that by myself I can be delivered. Therefore this battle is thine, and from thee only I hope for victory: afterwards turn thyself to the father, and offer up to him, for the same effect, his most blessed Son, whom now thou hast within thee: and with faith expect his divine succour, the which will not fail thee although thou shouldst not presently feel his help.   

How by this same Sacrament we may stir up in us the affections of love.  
Chap. 30.  
TO the end thou mayest stir up in thee with this most holy sacrament the love which destroyeth, and consumeth all self-will, thou shalt turn thy thoughts to the love of God towards thee; meditating in the night before, how that great and omnipotent Lord, not contented to have created thee to his own image and likeness, and to have sent down to the earth his only begotten Son, to serve thee three and thirty years, in thy iniquities, suffering so great travails, and the most painful death of the cross to redeem thee, he would further leave him unto thee, in the Sacrament of the Eucharist, for thy food, & for thy needs, in the which most precious gift, to inflame thee wholly into his love, consider: first the giver, who is God himself, that power, wisdom, and increated goodness which hath no end, whose highness and perfection infinitely exceed the reach of any understanding created. Secondly consider the gift which is his only Son of majesty, and of greatness equal with his father, and of the same substance and nature with him.  
Now if a little and vile thing that comes from the hand of an earthly King, be so much esteemed, and accounted of in respect of the giver, what account shall be made of this celestial gift, and the same of incomprehensible excellency, being indeed the very true Son of God, true God, and given us by God himself. Moreover lift up thyself to think of the eternity of this Love, by the which before all times it was decreed in his most high wisdom, to give thee himself, being an infinite good rejoicing from the bottom of thy heart: reason thus with thyself; and is it even so, that even in that endless eternity, my misery was so greatly loved and esteemed, that my God did think upon me, and desired with an ardent will to give me himself for food? Finally turn thy thought to the purity of the love, that so great a Lord hath showed unto thee, weighing well that it is not as worldly loves are, mingled with some interest of his, or desert of thine, because only through his own bounty, and charity, he hath wholly given himself to thee.  
Thus sweetly pondering with thyself, thou mayest say in thy heart. Ah my Lord, wherefore lovest thou me so much thy unworthy creature? what wouldst thou with me, O King of Glory, that am but a little dust? I perceive well O Lord in the fire of thy charity, that thou hast one only dissignement, which showeth me thy divine love, to be the purer, sith that thou givest me thy love for no other end, but that I may give thee mine, and wholly thou givest thee to me, that I may wholly give myself to thee, and this not for any need that thou hast of me, but because that I living in thee, may by the union of love be united unto thee, and that the vileness of my earthly heart, may be made one divine heart with thee. The which thing considered, thou shalt offer thyself to the good pleasure of God, with the greatest affection that possibly thou canst, being ready with an inflamed desire always to follow his most blessed will. And when thou shalt feel this desire well kindled in thee, thou shalt see with thy mind a great will and desire that he hath, that the next day following thou do open thy heart unto him, that he may enter and abide with thee, and sup with thee, and delight himself together with thee. Whereupon thou shalt stir up in thyself, a desire to receive him, with these iaculatory prayers: Ah heavenly and divine Manna, when shall that hour come, that I may receive thee to thy contentment? When shall I be united unto thee by true love? When for thee (O life of my soul) shall I forsake all mine own will, and all my imperfections.  
And with these and other like iaculatory prayers, and with consideration of the points aforesaid, both the evening and the morning, thou shalt kindle this desire in thee to receive him, to be united unto him, and to please him.  
And see that being collected into thyself, thou keep the powers of thy soul void and free from all curiosity, vain thoughts, and earthly affection, and the senses of thy body, as it were fasting from the delight of their several objects. And after thou hast received him, shut up thyself in the closet of thy heart, and in this, or such like manner talk with thy Saviour: O King of kings, what hath brought thee unto me, that am wretched, miserable, poor, blind and naked? and he will answer thee, Love: O love uncreated, O sweet love, what desirest thou of me? No other thing (saith he) but love; no other fire would I have to burn in the earth of thy heart, but the fire of my love, that it may consume all other love, and burn up all thy self-will; this I demand, because I desire to be wholly thine, and that thou mayest be wholly mine. The which can never be whilst thou not making a full resignation of thyself (which so much delighteth me) still dost remain fastened to the love of thyself, and to thine own judgement, and conceits, to every little will of thine, and to the reputation of thyself.  
I demand of thee the hatred of thyself, for to give thee my love, I demand thy heart, that it may enter, and unite itself with mine, for this was the cause why mine was opened upon the cross. I desire of thee (O my loving soul) that thou will nothing, think nothing, understand nothing, see nothing, out of me, so that I also may will, understand, think, and see all things in thee, in such manner that thy nothing may be swallowed up in the depth of my infinite goodness, and be converted into it. And thus thou shalt be in me most happy, and I content in thee.  
In the end after this, thou shalt offer to God the father, his son, for thyself, for the whole world, and for the souls departed, with the memory and union of that oblation which then he made of himself, when he hanged bloody upon the cross. And thou mayst in this manner offer up all the sacrifices which are offered up that day in the holy Church.   

Of spiritual Receiving.  
Chap. 31.  
ALthough thou canst not receive thy Saviour more than once a day sacramentally, notwithstanding thou mayest receive him spiritually, every hour and moment. And this cannot be taken from any creature, but by their own negligence, or other voluntary fault. And sometimes it may prove, that this spiritual receiving shall be more profitable to ourselves, and acceptable to God, than many other Sacramental receivings in respect of the wants, and defects of them that receive. Therefore how oft soever thou shalt dispose and prepare thyself to this spiritual receiving, thou shalt find the Son of God ready with his own proper hands to feed thee spiritually with himself. And thou mayst prepare thyself in this manner.  
Turn thyself to him for this end; and briefly consider thy defects, be sorry that thou hast offended him, and with a loving affection, crave of him, that he will vouchsafe to come into thy poor soul to feed it with himself: or otherwise, when thou goest about to use violence to thyself, or to mortify any passion in thee or to exercise any act of virtue, do it to this end, and turn thee to thy Saviour, and call upon him with a fervent desire in the secret of thy soul. Or again, finally, calling to mind the last time that thou didst receive before, say with an inflamed desire: when (my god) shall I receive thee another time in the Scrament of the altar? ah why comest thou not now with the same virtue spiritually unto me?   

Of Thanksgiving.  
Chap. 32.  
BEcause all the good we do is of God, and from God, we are bound to render unto him alone humble thanks, for every good action of ours, and victory, and for all his benefits particular and common. And to do this in dumaner, consider the end that moveth our Lord to give his graces unto us; for upon this consideration, dependeth the true giving of thanks. And because in every benefit our Lord intendeth principally his honour, and our profit: acknowledge first of all his power, wisdom, and goodness, which appeareth in the benefit Then consider, that in thee, there is not any thing worthy of the benefit: yea nothing else but demerit and gratitude. And sinally obey his divine will, performing that which he in am of the benefit requireth of thee: to witre, that thou serve and love him. And therefore add hereunto a full and entire oblation of thyself, the which thou shalt do in this manner following.   

Of the oblation of thyself.  
Chap. 33.  
TO the end that the offering of thyself may be acceptable to God, consider that his blessed Son whilst he lived on earth, not only always offered up himself, and all his works, but us also together with himself, to his eternal Father.  
When therefore thou wilt offer up thyself to God, first look upon Christ our Lord, how at this day he offers up himself in the aforesaid manner, and make thy offering in the virtue, and union of his; or rather make that very self same offering of Christ, wherein he included thine. And more than this, let this thy offering be without propriety, or any part of thy own interest, not respecting, either earthly or heavenvly goods, but the pure will of God, and divine providence, unto the which thou oughtest to submit thy will, and to sacrifice thyself a perpetual holocaust, & thus for getting every creature, thou shalt say, behold my Saviour and Creator, a piece of clay in the hand of thy divine providence; make of me that which seemeth best to thee: and pleaseth thee in life, in death, and after death, as well in time, as in eternity.  
So in like manner, when thou wilt offer up thy fastings, prayers, or other good works, behold how the Son of God, doth offer to his Father the same fastings of thine, thy prayers, and works, together with his own, and then being thus united and offered up by his Son, do thou also offer them, and thou shalt know, that thy oblations do proceed from a sincere heart, when thou shalt make them in time of adversity, which thou dost patiently suffer, and when with effects and deeds thou shalt execute the divine pleasure. And when thou wilt offer up the works of Christ to his father, for thy spiritual debts, thou shalt do it in this manner.  
Look first upon thy sins confusedly or sometimes in particular. And seeing plainly, that it is not possible, that thou canst of thyself pacify the wrath of God, nor satisfy his divine justice, thou shalt have recourse to the life and passion of our Lord and Saviour, thinking upon some work or pain of his: as for example; when he did fast pray, or shed his blood, where thou shalt con cider, that for to pacify his father towards thee, and for the debt of thine iniquity, he doth offer up that work or pain, as it were, saying: behold O eternal Father, that I do satisfy thy divine justice fully for the sins of N. may it please thy divine majesty to forgive him and to receive him into the number of thy elect, and at that present time, offer thou up for thyself and for others, that same offering and prayer to God the father, humbly beseeching him, that in the virtue of them and to his honour, he will forgive thee all thy sins, and this thou mayst do; not only passing from one mystery to another, but even from one act also to another of every mystery.   

¶ The Conclusion.  
THere might be many other things said concerning this exercise of so great importance; but let this suffice, forasmuch as now I am able to discourse unto thee, which for all that thou shalt find to be not a little, if thou dost force thyself to effect the things which I have propounded. But respecting the capacity of thy understanding, and the brevity which was needful for me to use, it behoveth thee to join thereunto an attentive consideration; for thereby (but much more by continual exercise & practice) thou mayest get always greater strength and force by thy victory.  
Resolve thyself courageously in the name of God to take up thy weapons: for this is a battle that no man can fly and he that doth not fight, of necessity remaineth vanquished and slain: and hope of peace there is none; since thou hast to deal with those enemies that most cruelly kill them, who most seek to join in friendship with them. Be not dismayed because they are fierce and mighty, seeing that all their might and force is in the hand of that captain, for whose honour thou dost fight: and in this battle none can lose but he that will for himself: and if thy Lord whom thou dost wage this battle, should not so readily grant thee the victory, yet faint not; for thou oughtest to be more then assured (and this also shall help thee to fight confidently) that he by his goodness and power, turneth all things even those that seem most contrary (be they of what sort soever) unto the good of his faithful warriors. Therefore if thy victory be prolonged, rest assured, that it is either to deliver thee from pride, and to keep thee under; or to the end, thou mayst increase in virtue, and become a more expert, and well practised soldier, or for some other good of thine, which he then for thy profit hideth from thee.  
Thou therefore my dearest daughter, that thou mayst not be ungrateful to this Lord which loveth thee so much, and for thee hath suffered death, & overcome the world; take this battle in hand with a courageous heart, and attend according to the good pleasure, and commandment of thy captain, to the total destruction of all thy enemies, for if thou leave but one alive, it shallbe as a chip in thy eye, or a lance in thy bowels, which shall hinder thee in the course of so glorious a victory.  
Pugnabis contra eos usque ad internecionem i reg. xxv  
Sat nomen Domini jesu benedictum